James Bannerman
The change of the Sabbath from the last to the first day of the week is demonstrated by Scripture examples. It is freely admitted that there is no precept expressly appointing the change and enjoining the observance of the first day of the week as the Christian Sabbath. But it is a general principle, which cannot be denied, that Scripture example in regard to any duty – when it is the example of inspired men and cannot be referred to their extraordinary office or character – is as binding as Scripture precept. And that we have such examples in the New Testament, sufficient to demonstrate the authoritative change of the Sabbath from the last to the first day of the week, must be apparent to every attentive reader of it.
We have the example of Christ, in His repeated and solemn appearances to His assembled disciples after His resurrection on the first day of the week; we have the stated meeting of the churches under inspired and apostolic direction on the same day; we have the weekly contributions made by the congregations assembled on the first day of the week; we have the distinguishing name given to it of the Lord’s day. All this is sufficient to establish a Scripture precedent for the change of the day, of the same authority as an express injunction.
The permanent and perpetual obligation of the Sabbath ordinance is not affected by the change of the day on which it is observed.
If we were not able to prove that the particular day intended and authorised for the observance of the Sabbath has been changed, the only effect of this lack of proof would be, not to exempt us from keeping a Sabbath, but to throw us back on the last day of the week as the day to be observed. But there is abundant proof for the change, from inspired and authoritative example; and that change does not in the least affect the perpetuity of the ordinance. It is a change in what belongs to the Sabbath as a positive ordinance, and not in what belongs to it as a moral duty.^2^
That a certain portion of our time, more or less, is to be set apart for the worship of God, is one of those duties dictated by a consideration of the very relation in which, as creatures, we stand to God; and in this respect we could not conceive of the ordinance being changed. But that the last day of the week, instead of any other day, should be appointed for worship, is a matter of positive institution, not affecting the essence of the ordinance; such also was the positive law which at one time made death the penalty of a breach of the Fourth Commandment in Israel, and which “the Lord of the Sabbath” may alter for sufficient reason, without affecting the permanence or the perpetual obligation of the institution. That such a sufficient reason has occurred, in the superior glory of the finished work of Christ over that of creation, to justify and require the change of day, few who understand what that work is will be disposed to deny.
There are three Sabbaths referred to in Scripture, each excelling the other in glory as they occur in their order – because each one, as it occurs, comprehends, as it were, all the former. There is (1) the Sabbath of creation, when God the Father rested from His work of power, and called upon man to enter with Him into rest and to rejoice with Him in that finished work, because it was good. There is (2) the Sabbath of redemption – not superseding but embracing the former – when God the Son rested from His work of grace and once more invited man to enter with Him into rest and rejoice with Him in the finished work. This, in a higher sense than in the former case, was also very good, because it was creation restored. And there is (3) the Sabbath of glory yet to come, not superseding the former two, but embracing and comprehending both – when creation has been restored and redemption completed, and both continued in glory. Then God the Spirit shall enter into His rest and shall call upon His saints to rest with Him also, rejoicing together through eternity in the last and highest Sabbath of God.
^1^An edited extract from Bannerman’s volume, The Church of Christ, recently reprinted. See the review on page 91 of this issue.
^2^Moral duty arises from the moral law, summarised in the Ten Commandments, which reflect God’s holy nature. The requirement to set apart some proportion of our time for worshipping God is a moral duty. However, such aspects of the Fourth Commandment as, for instance, the actual proportion of time to be set apart (one day in seven) are not moral. The contrasting word used to describe this is positive.