The Lord's Day
If we should carefully study the creeds, articles of faith, etc., of all existing denominational bodies, I am sure we would find in all of them many things that are scriptural and therefore right. Of course, everything scriptural in these creeds would be accepted by all who have committed themselves to follow the Bible exclusively. But, if along with many truths there is mixed some error, then the whole thing cannot be accepted. We just cannot accept and encourage any work or writing, no matter how much truth it may contain, so long as there is any error taught therein. This is why men should never be found writing creeds, manuals, etc., that are to be looked upon as standard authority for certain religious beliefs and practices. The Bible is perfect and is therefore the only standard authority for these things. Since men have seen fit to write creeds, by which many form their faith and practices, we should feel obligated to investigate their claims in the light of what the Bible says. This is the purpose of this review now being made. Today we study article number sixteen entitled "The Lord's Day."
Article No. XVI.
"We believe the scriptures teach that the first day of the week is the Lord's Day, and is to be kept sacred to religious purposes by abstaining from all secular labor, except works of mercy and necessity; by the devout observance of all the means of grace, both private and public; and by preparation for that rest that remaineth for the people of God."
What Is The Lord's Day?
The first belief declared in this article is that the first day of the week is the Lord's Day. The scripture cited as proof is Acts 20:7, which tells us "on the first day of the week, when the disciples came together to break bread," Paul preached to them. This verse does not say the first day of the week is the Lord's Day, but it does show what the early Christians did on the first day of the week. When we have considered what the Christians did on this occasion, we will find ground for saying this was the Lord's Day. However, we must look elsewhere than this passage for proof that the first day of the week is the Lord's Day. If believers of this article regard this passage as proof that the first day of the week is the Lord's Day and that therefore every first day of the week is the Lord's Day, why is it not also proof that the Lord's Supper is to be observed every first day of the week?, or every Lord's Day. Professors of these articles accept the former, but deny the latter. We ask, on what grounds?
That there is a day which is appropriately called the Lord's Day is evident from Revelation 1:10 where John says "I was in the spirit on the Lord's Day." This statement would be very strange if all days were alike in the service of God. It becomes our duty to find out just what day may be correctly referred to as the Lord's Day. If we take into consideration what is said in recognized Bible Dictionaries, Lexicons, and Bible Encyclopedias, it is well to observe that all these say the first day of the week is the Lord's Day of Revelation 1:10. Many ancient Christian writers, who lived close enough to New Testament times to know whereof they spoke, such as Barnabas (120 A. D.), Justin Martyr (140 A. D.), Tertullian in Africa (200 A. D.), and many others tell us the first day of the week is the Lord' Day.
We are primarily interested, however, in the teaching of the scriptures. Let us look there and see what scriptural significance, if any, attaches itself to the first day of the week. In the first place, the scriptures plainly declare that Christ arose from the dead on the first day of the week (Mark 16:9). This, within itself, would be enough to cause John to call it "The Lord's Day." After the resurrection Jesus chose at least two consecutive first days of the week to meet with his disciples. (John 20:19-26) Before Jesus left the earth, He promised the Holy Spirit. (John 14:26; 16:7-14) This promise was fulfilled on the day of Pentecost, (Acts 2:1-4) and Pentecost always falls on the first day of the week. (Leviticus 23) So, Jesus fulfilled his promise of the Holy Ghost to the apostles on the first day of the week. Another great first-day-of-the-week occurrence was the establishment of the Lord's church or kingdom. Jesus promised that the kingdom would come with power and that the Holy Ghost would come with the power. (Mark 9:1 and Acts 1:8) After giving the great commission, Jesus told the apostles to tarry in Jerusalem for a time before beginning their work — until they were endued with power from on high. On the day of Pentecost, which we have already seen always comes on the first day of the week, the power and Holy Ghost came, and the apostles commenced their work. On this occasion three thousand heard, believed, repented, and were baptized, and the Lord added them to the church. (vs. 47) Furthermore, the early Christians assembled on the first day of the week. Jesus had said in Matthew 18:20 "where two or three are gathered together in my name, there am I in the midst," and it is evident from the admonition "to forsake not the assembling of yourselves together" (Heb. 10:25) that the early Christians had a regular assembly day. In Acts 20:7 we have an example of the disciples coming together on the first day of the week. In 1 Corinthians 16:2 Christians were told to "lay by in store" as the Lord had prospered on "the first day of the week" — their regular assembly day. Since Christ arose on the first day of the week, appeared unto his disciples after his resurrection on the first day of the week, sent the Holy Spirit on the first day of the week, established his church on the first day of the week, and his disciples assembled on the first day of the week, certainly it is appropriate to call this day "The Lord's Day."
Lord's Day Vs. Sabbath
The article of faith under consideration next deals with the manner of observing the Lord's Day. According to the article, the day is to be observed by (I) keeping it sacred to religious purposes, (2) by abstaining from all secular labor, except works of mercy and necessity, (3) by the devout observance of all the means of grace, both private and public, and (4) by preparation for that rest that remaineth for the people of God.
As proof that the Lord's Day is observed by keeping it sacred to religious purposes and by abstaining from all secular labor, except works of mercy and necessity, we are referred to some Old Testament passages. The first passage is Exodus 20:8, "Remember the Sabbath Day, to keep it holy." The second passage is Isaiah 58:13-14, "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shall thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and deed thee with the heritage of Jacob." These passages refer to the Jewish Sabbath which was the seventh day of the week. The Sabbath observance — the seventh day observances — was a law given only to the Jews and ceased to be binding when the law was nailed to the cross. (Col. 2:14) How can anyone take such statements as "remember THE SABBATH DAY, to keep IT holy" and "If thou turn away thy foot from THE SABBATH," which referred to the seventh day of the week, and make them apply to a different day — the first day of the week? This is a perversion of the scriptures. Pendleton, in his manual, says "We believe that the first day of the week is the Lord's Day, or Christian Sabbath;" but, friends, there is no scriptural authority for calling the Lord's Day the Christian Sabbath. The children of Israel had a day — a special day to observe in a special way; it was the Sabbath, and Christians have a special day to observe in a special way; it is the Lord's Day. The passages dealing with one do not deal with the other, and to take what is said of one and apply it to the other is to pervert the scriptures. Writers of these articles, having contended back in article number twelve that all of God's laws are eternal and unchangeable, are forced to make the Sabbath still binding, which they do by calling the Lord's Day the Sabbath. But, by what authority do they change what they call the eternal and unchangeable law — "remember the Sabbath day — the seventh day" to the first day of the week?
Kept Sacred To Religious Purposes
I believe that the Lord's Day is to be kept sacred to religious purposes all right — the purposes which the Lord in his word, has set forth; but my faith is built upon what the New Testament says about the first day of the week, not by what the Old Testament says about the Jewish Sabbath. Proper observance of the Lord's Day honors the Lord and provides spiritual strength for the Christian. The day is scripturally observed when Christians assemble to break bread and in the assembly observe other things commanded by the Lord, such as studying the scriptures, praying, singing psalms, hymns, and spiritual songs, and laying by in store as the Lord has prospered. This honors the Lord and also provides spiritual strength for the worshipper. We should keep in mind, however, that John said he was "in the spirit on the Lord's DAY," not the Lord's hour. Thus, the day should be regarded as the Lord's and not just the hours of worship. There is no better way to spend the Lord's Day than engaging in the Lord's work. Aside from the worship, Christians should spend time in private study and prayer, in visiting the sick, and other things which honor the Lord. The Lord's Day is his in the same sense that the Supper is his. It is the Lord's Supper and the Lord's Day. Let no one, therefore, use the Lord's Day just as he uses other days in the week — for secular work and entertainment. Of course there are times when necessity keeps us from doing on the Lord's Day what we would otherwise do, but even then one can be in the spirit on that day.
It is next affirmed in this article that the Lord's Day is observed by "the devout observance of all the means of grace, both private and public." This declares practically the same thing that I have just been saying. If on the Lord's Day Christians are to observe devoutly all the means of grace, both public and private, then why do not all professors of these articles observe the Lord's Supper every Lord's Day? Is not the Lord's Supper a means of grace? When they fail thus to do, are they not by their own admission, failing to do that which belongs to the proper observance of the Lord's Day?
Lastly, we are told that keeping the first day of the week sacred to religious purposes is "preparation for that rest that remaineth for the people of God." I wonder if this rest that remaineth for the people of God can be obtained without preparation? Here we are told proper observance of the Lord's Day is preparation for it, but the doctrine of the "perseverance of Saints," affirmed in article number eleven, affirms a born-again child of God will obtain this rest — that he can not miss it even though he may not make preparation. Consequently, preachers of this faith are often heard on funeral occasions declaring that church attendance doesn't save, baptism doesn't save, observance of the Lord's Supper doesn't save, but faith in Christ. Thus they hold up hope for believers in Christ who never observed any of these things. I believe, friends, that proper observance of the Lord's Day is preparation for that rest, and that such preparation is necessary; that the man who has failed to so prepare will be found lacking in the Judgment Day. Jesus said, "Be thou faithful unto death, and I will give thee the crown of life." (Rev. 2:10)