It may be well to give one word of explanation as to my object in writing the following paper. I had noticed in the present day, on the one hand, a strong legal tendency — a positive imposition of the sabbath as a matter of righteousness — and on the other, a carelessness and indifference about the Lord’s day. If I hear anyone presenting the shadows of the law (of which the sabbath was one) as the ground of salvation, it is quite clear to me that he knows not the gospel, but is one of those spoken of in Galatians 1:77Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. (Galatians 1:7), a perverter of the gospel of Christ. And, at the same time, if I see one professing the name of the risen Son of God doing his own things, seeking his own pleasure, and gratifying his own will on the Lord’s day, I have reason to fear that such an one neither knows the joys nor the claims of a risen Christ.
But having found much blessing to my own soul (and others in different places having in some measure shared that blessing with me) in tracing through Scripture the use of the sabbath as a shadow of rest in Christ, I was urged to publish what the Lord has taught me in His Word on this deeply interesting theme.
I would ask you to remember that in the first part of this tract there is not one thought of the Lord’s day. It treats simply of the typical import of the Jewish sabbath. And even as to this, the gospel aspect only is dwelt upon, my object being chiefly to lead doubting souls to Christ.
Dispensationally the earthly seventh-day sabbath points forward to the earth’s millennial rest, just as the first day, or eighth day, points to the eternal state. It is also clear to me that a seventh-day sabbath will be observed again on earth when the Jews are restored. But into these views of the subject I do not enter here.
What Was the Sabbath?
Without having the least desire to share in the human strife and controversy on the question of the sabbath, I do consider it to be important to know what God’s thoughts are on this, as on all other subjects. I ask then your attention, not to my opinions or the opinions of other men, but to the Word of God. The Lord give the demonstration of the Spirit that Christ may be magnified.
The first mention we have of God’s rest is in Genesis 2:2323And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. (Genesis 2:23): “On the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it: because that in it He had rested from all His work which God created and made.” We are not told that man was brought into this rest, nor is there one word in the narration of the Fall, or of God’s judgment consequent thereon, to imply that the sabbath had been imposed as a command.
The fact that God sanctified it is no proof that it was instituted for man, or even then made known to him. He who was from eternity sanctified by the Father was not sent into the world until the fullness of time came (John 10:3636Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? (John 10:36)). But whether the sabbath was given to Adam or not, it is most certain that Scripture is silent as to it from Adam to Moses, a period of more than two thousand years. Now, viewing the sabbath as part of the moral law, as commonly understood, in the sense of eternal and universal obligation, this silence would present a serious difficulty. But when seen, like all the rest of the ceremonial law, to be a shadow of Christ, this silence is not only no difficulty, but a key to the whole subject.
Sin came in, and man was driven out. He is still out, and God has only one way of bringing him back. That way is Christ. Now as the death of Christ is the only way of bringing the sinner into the real rest of God, so also if the sabbath were a shadow of God’s rest in Christ, man could not possibly be brought into this typical rest until the shedding of the blood of that Passover lamb, which pointed to the great sacrificial Lamb of God. Accordingly, the lamb is slain, the Passover blood is sprinkled, the Lord brings out His redeemed people, the song of redemption is sung, the manna from heaven is given — and then, and not till then, is the sabbath expressly instituted. “This is that which the Lord hath said, Tomorrow is the rest of the holy sabbath unto the Lord.” (See Exodus 16:22-3022And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses. 23And he said unto them, This is that which the Lord hath said, To morrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. 24And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. 25And Moses said, Eat that to day; for to day is a sabbath unto the Lord: to day ye shall not find it in the field. 26Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none. 27And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. 28And the Lord said unto Moses, How long refuse ye to keep my commandments and my laws? 29See, for that the Lord hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. 30So the people rested on the seventh day. (Exodus 16:22‑30); also Nehemiah 9:1414And madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant: (Nehemiah 9:14) and Hebrews 4:66Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: (Hebrews 4:6).)
Now, as a shadow of rest in Christ, two things were most necessary: that it should be given consequent on redemption — on that very ground —and that it should be given only to those thus redeemed, as the mark or sign of their redemption. And however these principles of interpretation may cross and offend human thoughts, they are God’s thoughts, and nothing could be more striking than the care the Holy Spirit has taken to present these two facts. In Exodus 19, which unfolds the ways of God preparatory to the giving of the law, we have in verse 4, “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself.” In the very giving of the law, God spoke these words and said, “I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Ex. 20:22I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. (Exodus 20:2)). The ways of God are very precious; God must be true to Himself; obedience was not commanded that they might be redeemed, but because they were redeemed. But God says of Israel, “They do always err in their heart; and they have not known My ways” (Heb. 3:1010Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. (Hebrews 3:10)).
It was to this redeemed people the command was given, “Remember the sabbath day, to keep it holy” (Ex. 20:88Remember the sabbath day, to keep it holy. (Exodus 20:8)). This is still more clear in Deuteronomy 5:1515And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the Lord thy God commanded thee to keep the sabbath day. (Deuteronomy 5:15), “Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the Lord thy God commanded thee to keep the sabbath day.” Could language be plainer than this? That blood which had separated them from Egypt and brought them typically to God and that mighty power which He put forth in bringing them out were the ground on which God says, “Therefore the Lord thy God commanded thee to keep the sabbath day.”
Now, had God made known His sabbath to all men and given it to them, this wondrous connection with a complete redemption would have had no meaning in it. But He did not, as Nehemiah bears witness (Neh. 9:9-149And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea; 10And showedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land: for thou knewest that they dealt proudly against them. So didst thou get thee a name, as it is this day. 11And thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their persecutors thou threwest into the deeps, as a stone into the mighty waters. 12Moreover thou leddest them in the day by a cloudy pillar; and in the night by a pillar of fire, to give them light in the way wherein they should go. 13Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments: 14And madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant: (Nehemiah 9:9‑14)). There we have first God’s redemption, and then, “And madest known unto them Thy holy sabbath.” How striking is this type! The real rest of God can only be known by those who have redemption through His blood, even the forgiveness of sins.
The sabbath was most strictly a sign between God and His redeemed Israel. “Speak thou . . . unto the children of Israel, saying, Verily My sabbaths ye shall keep: for it is a sign between Me and you” (Ex. 31:1313Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. (Exodus 31:13)). This is again repeated in verse 17, “It is a sign between me and the children of Israel forever.” See also Ezekiel 20:1212Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. (Ezekiel 20:12). The history of redemption is there recounted, and then we read, “Moreover also I gave them My sabbaths, to be a sign between Me and them, that they might know that I am the Lord that sanctify them.” Do not make the mistake of supposing that they were to keep the sabbath to get sanctified. No! It was God’s sign that He had, by the death of the lamb, sanctified, or separated, them from Egypt to Himself, and they were to keep it as a sign that they were thus separated to God. It would be a contradiction in terms to say that this rest was given to the world and then to say it was given to a people as a sign that they were sanctified from the world to God.
How strikingly this holds good in the antitype. It is a fact that none have this sign upon them — that is, rest of soul or peace with God — none enter into His rest, but they who believe; none can be brought near to God but through the redemption that is in Christ Jesus.
Did you ever meet a man who had peace with God? That man believed on God “that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 4:25-5:125Who was delivered for our offences, and was raised again for our justification. 1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 4:25‑5:1)). Any who will not believe God’s testimony about the death and resurrection of Christ can never have peace with God — never! No, never do they know the blessedness of the man whose transgression is forgiven; never once can they give thanks to the Father, knowing that in Christ “we have redemption through His blood, even the forgiveness of sins.” (Read Colossians 1:12-1412Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:12‑14).) No! In all the religions of man this fact is the same: He never can by works enter into rest; to cease from works is the only possible ground of entering into rest.
God ceased from His works of creation and entered into that rest, all being finished; the last thing He did was to build the woman — type of the church — and then He rested from all His works. And did not Christ finish the work of redemption? And has not God raised Him from the dead? “Who . . . when He had by Himself purged our sins, sat down on the right hand of the Majesty on high” (Heb. 1:33Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3)). Is not this proof enough? All heaven owns that the work of redemption is done, the Redeemer has sat down, and God has crowned Him with glory and honor. All heaven shouts, Worthy the Lamb!
Will you dare to lift up your unbelieving head and say, “No! That finished redemption is not enough; it alone can never give me peace with God; I must add my good works, my righteousness.” Remember, God calls your righteousness filthy rags. Big as the bundle may be, all that you have, all that you are, bears the stamp of sin and demands your death. Christ has met this claim and was swallowed up of death. He was made “sin for us” (2 Cor. 5:21). In Him was life; death had no claim on Him; yet was His soul made an offering for sin. He bowed His head; He cried, “It is finished” (John 19:3030When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. (John 19:30)); He gave up the ghost. Now, if God did not raise Him from the dead and thus prove and declare the work that justifies, that sanctifies, that glorifies the sinner who believes on Him — I say, if God has not raised Him from the dead, then are we yet in our sins; even we who have believed have believed a lie. But now He is risen. God has declared redemption finished. He whom God raised from the dead saw no corruption. “Be it known unto you therefore . . . that through this man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:38-3938Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:38‑39)). May God open your heart to receive this precious peace through the blood of Jesus.
Now we return to the sabbath as a shadow of rest in Christ. If there be this controversy between God and man as to the real rest, God giving it only in Christ and man determined to add his own filthy works, and if he really is so determined to carry the burden of sin, more or less, I doubt not we shall find instruction as to both these points expressed by the shadow. For the first point, turn to Numbers 15:3232And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. (Numbers 15:32) where we have the case of the man gathering sticks on the sabbath day. As the sabbath was only just made known, inquiry was made what should be done to him, and the Lord said, “The man shall surely be put to death” (Num. 15:3535And the Lord said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. (Numbers 15:35)). Men may presumptuously deny the testimony of the Holy Spirit to the finished work of Christ. They may think it a light thing to break that sabbath, that rest, by only gathering a few of the beggarly, rotten sticks of their own works. Ponder this solemn lesson. If the shadow was thus guarded by the penalty of death, what will be the consequence to the soul that dares thus sin against the Holy Spirit by despising the great salvation, the eternal sabbath of rest in Christ?
Again, as to the second point, the desperate struggling of unbelief to carry the burden of sin, how distinctly is this forbidden in the express command of God as to the shadow in Jeremiah 17:2121Thus saith the Lord; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; (Jeremiah 17:21): “Thus saith the Lord, Take heed to yourselves, and bear no burden on the sabbath day.” Does not the Spirit in this speak to us now? “Take heed.” Is not unbelief the besetting sin of every believer?
No doubt the remembrance of sin should and will humble us to the dust. What soul that knows the Lord has not felt this and wept bitterly? But doubt not, therefore, the efficacy of that precious blood which has made peace. Take heed, beware of that heart of unbelief that would doubt the forgiveness of God. Do you have the burden of sin pressing on your soul? Oh, take it to the blood of Christ! It is Himself that says, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:2828Come unto me, all ye that labor and are heavy laden, and I will give you rest. (Matthew 11:28)). Oh, precious words! Oh, precious Jesus! Whither could I go but to Thee? Thou hast the words of eternal life. Oh, believe Him! “O taste and see that the Lord is good” (Psa. 34:88O taste and see that the Lord is good: blessed is the man that trusteth in him. (Psalm 34:8)). He says, “My peace I give unto you” (John 14:2727Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:27)). Christ is the rest of God. Cease from works; enter into His rest.
Were it not that it would extend this paper far beyond my purpose, I might take up every line in the Word of God respecting the sabbath, and we should find it a shadow expressing God’s thoughts of Christ, and indeed, when our understandings are opened, we are astonished to find in the law, the psalms and the prophets “the things concerning Himself ” (Luke 24:2727And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:27)). This we may say: No command was more strict; no manner of work must be done on the sabbath, nor even the kindling of a fire, and certainly nothing gave greater displeasure to Israel’s God than the pollution of His sabbath. (Read Jeremiah 17:20-2720And say unto them, Hear ye the word of the Lord, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates: 21Thus saith the Lord; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; 22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers. 23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. 24And it shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein; 25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever. 26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord. 27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. (Jeremiah 17:20‑27) and Exodus 35:2323And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and red skins of rams, and badgers' skins, brought them. (Exodus 35:23).)
Now is there not something very peculiar in the prohibition of all manner of work on the sabbath? Here the wages of works is death; not only is the wages of sin death, but if works are done — yes! if any works are done for salvation, for rest, for peace, the wages of such works will be everlasting death (Gal. 2:16-21; 3:1016Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 17But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18For if I build again the things which I destroyed, I make myself a transgressor. 19For I through the law am dead to the law, that I might live unto God. 20I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 21I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:16‑21)
10For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10)). This is the gospel, though so little known, because Christ, the only rest of the sinner, is so little known. Can anything be so wicked before God, so cruel to one’s own soul, as to bring in some other gospel of works for salvation, and thus deny the gospel of the grace of God? Can anything be so insulting, so displeasing to God, as thus by any manner of works to deny God’s sabbath of rest in Christ?
How striking a figure of Christ, then, was the sabbath in every aspect. Think for a moment what Christ has finished; oh, the glory of the cross! I ask, Can God allow that glory to be despised? It was fearful guilt to put the Son of God to death by wicked hands, but God could bear this, for while it manifested the cruel sin of man’s heart, the death of Jesus was the exhibition of the love of God. But what was the sin of putting Him to death, not knowing what they did, compared with the deeper, yea, deepest of all sin, that of rejecting forgiveness through His precious blood? The gospel was preached to the murderers first, but the gospel rejected, the works of righteousness preferred, then they must perish forever. The Jews were not cast off for the murder of Christ, but for the sin against the Holy Spirit, in rejecting the glad tidings of forgiveness through the slain and risen Son of God. They would go about to establish their own righteousness. You have either submitted to the righteousness of God — “for Christ is the end of the law for righteousness to every one that believeth” (Rom. 10:44For Christ is the end of the law for righteousness to every one that believeth. (Romans 10:4)) — or you are, even while reading this paper, sinning the deepest of all sin, going about to establish your own righteousness, and sealing thus forever the ruin of your soul.
It may be added that redemption through the blood of Christ would not alone meet the sinner’s need, nor yet forgiveness of sin; precious as these are, still they would not enable one dead in sin to enter into rest. We may illustrate what we mean thus: Suppose a redemption price could be paid for a poor criminal already executed, and a pardon to be sent from the throne, this would be of no avail to the dead man without a new life. This is the sinner’s condition before God, and what can meet it but pardon and life in Christ Jesus — not only pardon, but a new life? Man cannot possibly be brought into God’s rest in Christ but through the redemption blood and risen life of God’s precious Son. How clearly this was before His mind in the institution of the sabbath as a shadow of Christ. Not only, as I have said, must the work of redemption from Egypt, by the blood of the typical lamb, be triumphantly finished, but the express type of life from heaven must also be given, and then after that gift of manna, the sabbath is for the first time made known. (Compare Exodus 16:431 with John 6:31-5131Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34Then said they unto him, Lord, evermore give us this bread. 35And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 36But I said unto you, That ye also have seen me, and believe not. 37All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38For I came down from heaven, not to do mine own will, but the will of him that sent me. 39And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 41The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43Jesus therefore answered and said unto them, Murmur not among yourselves. 44No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48I am that bread of life. 49Your fathers did eat manna in the wilderness, and are dead. 50This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. (John 6:31‑51).) “I am the living bread which came down from heaven: if any man shall eat of this bread, he shall live forever” (John 6:5151I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. (John 6:51)).
This is God’s order — redemption, life, rest —and no man can reverse it. The cross of Christ is first in God’s thoughts, and what but infinite mercy as shown in the cross can meet lost men?
Let us now pass on to the New Testament, and we shall have no difficulty in discerning whether the Lord Jesus regarded the sabbath as part of the moral law, eternal and universal, or as a shadow of Himself. In Matthew 11:2828Come unto me, all ye that labor and are heavy laden, and I will give you rest. (Matthew 11:28), Jesus presents Himself as the true sabbath or rest: “Come unto Me, all ye that labor and are heavy laden, and I will give you rest,” and at that time we find Jesus leading His disciples on the sabbath day through the corn. Surely this is plain, just as when the sun is risen, the shadow must flee away.
Again, in John 5:8-188Jesus saith unto him, Rise, take up thy bed, and walk. 9And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. 11He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 14Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15The man departed, and told the Jews that it was Jesus, which had made him whole. 16And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. 17But Jesus answered them, My Father worketh hitherto, and I work. 18Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. (John 5:8‑18): Here was one whose case could only be met by the Son of God. And what was true of His body is also true of all men as to the state of their souls before God. Now the Lord Jesus in this case not only says, “Rise,” but also, “Take up thy bed, and walk” (John 5:88Jesus saith unto him, Rise, take up thy bed, and walk. (John 5:8)). The man had lain exactly the same number of years as Israel had withered away in the wilderness (Deut. 2:14-1614And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. 15For indeed the hand of the Lord was against them, to destroy them from among the host, until they were consumed. 16So it came to pass, when all the men of war were consumed and dead from among the people, (Deuteronomy 2:14‑16)), and as God in grace gave them possession of the land, when all the men of war were consumed, so grace meets the poor man’s full need, when his strength was gone and he had none to help. Jesus meets him in the dignity of divine power, and the sabbath as a shadow is shown to be gone. That very same Lord who in Jeremiah 17:2121Thus saith the Lord; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; (Jeremiah 17:21) had said, “Bear no burden on the sabbath day,” now says, “Take up thy bed, and walk.”
The same thing is seen in the case of the man born blind (John 9:66When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, (John 9:6)); one word, and his sight would have been restored, but the Lord must again set aside the shadowy sabbath by making clay. Observe that nothing so often filled the Jew with madness as this treating of the sabbath as a shadow. True, they “sought the more to kill Him, because He not only had broken the sabbath, but said also that God was His Father, making Himself equal with God” (John 5:1818Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. (John 5:18)). To my own soul the teaching in all this is most solemn. Man spiritually is in an utterly lost and helpless state; Christ alone, in the fullness of His work and risen power, can save him, and in doing this the law, of which the sabbath was a part, engraved on those stones which were the ministration of death, must be utterly abolished as a means of obtaining life. That this is fully proved in the epistles none can deny (2 Cor. 3:7-11; Gal. 2:1616Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2:16)).
As the sabbath-day shadow would admit of no burden and no works, so Christ the substance —God’s rest — must stand alone. Have you been brought to rest in Christ alone? or are you bewildered with works and Christ? Oh, cease from works! Break not the true rest in Christ by your burdens or your works. It was terrible to break the old sabbath, which pointed to Him that was to come, but, oh, how much more fearful it is to despise Christ.
But to return to the case of the impotent man, what could the sabbath do for him? More than nineteen hundred sabbaths had passed over him, and he was still withered, but, oh! when Jesus came, He to whom those sabbaths pointed said one word, “Rise,” and immediately the man was made whole! What a contrast! Do ponder this. Nineteen thousand sabbath days could never heal you — still the withered bondslave of sin — and if you could keep them all and at last break one, and that by only one sin, you would be guilty of all and never enter into rest. But what a change when the sinner owns himself a ruined sinner — so ruined that the holy law of God could only condemn him, and that forever. For such an one, sabbath-keeping or law-keeping can do nothing, because he can do nothing. Oh! let this be owned; when nothing can help, then is the time that God reveals the real rest of the soul in Christ. At that moment, one word, “Rise,” and the soul is created anew in Christ Jesus. God takes up that soul on entirely new principles — so entirely new that to go back to the old dispensation of shadows is to deny the gospel and to bring in another which is not another, but a net of bondage.
This is fully discussed in the Epistle to the Galatians. How solemn are those words, “How turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years” (Gal. 4:9-109But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10Ye observe days, and months, and times, and years. (Galatians 4:9‑10)). And again, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:44Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. (Galatians 5:4)). In the face of such plain scripture, it is most sad to think how many are seeking to be righteous before God by the legality of sabbath-keeping, and at such a time as this, when such effort is being put forth to lead the very sheep of Christ into this legal bondage, it is well to be really established in grace.
In this sense, how full of meaning is such a word as that in Colossians 2:16-1716Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17Which are a shadow of things to come; but the body is of Christ. (Colossians 2:16‑17): “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath . . . which are a shadow of things to come; but the body is of Christ.” Or again, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind” (Rom. 14:55One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. (Romans 14:5)). Surely one need only compare this with Numbers 15:32-3632And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. 33And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. 34And they put him in ward, because it was not declared what should be done to him. 35And the Lord said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. 36And all the congregation brought him without the camp, and stoned him with stones, and he died; as the Lord commanded Moses. (Numbers 15:32‑36) (the case of the man who must be put to death for gathering sticks on the sabbath), and it must be seen that the principles of the two dispensations are as different from each other as light and darkness. In the past dispensation, the sabbath once commanded must be kept on pain of death. In this dispensation, the sabbath is not once commanded, either in the teaching of Christ or the apostles after Him; even, more, to return to any part of the law for righteousness is to deny Christ altogether, and those that thus bring it in are accursed (Gal. 1:88But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Galatians 1:8)).
The hallowing of the seventh day was the expression of God’s rest in a finished creation and a type of God’s rest in a finished redemption. Now, what part had man in creation? Just so much could he have in redemption. He was but a creature, brought in to everything made ready to his hands: So it is in the new creation. In the case of Israel, too, redemption was God’s own work. The sending of bread from heaven was God’s own work, and as the recipient of God’s grace, the sabbath was then given to Israel. In no other way can you be brought into God’s rest in Christ, but as a debtor to the boundless grace of God, that spared not His only begotten Son. Oh, gaze at the wondrous cross of Christ! Behold, in God’s raising Him from the dead, God’s own testimony that the work of redemption is finished — finished with glory! Glory to God! Glory to Christ! Oh, the glory of the cross! Oh, the eternal efficacy of that peace-speaking blood!
Can there be any wonder that souls seeking peace by the old, beggarly shadows of the law should be kept in darkness and bondage? Ah! how beggarly, compared with the glory of the cross. (See 2 Corinthians 3:7,18; 4:3,6.) Yes, the ministration of death is done away — it is abolished. To one who desires to be subject to the Word of God, this is enough. To one who has not ceased and will not cease from his own works, these thoughts will be really shocking. To speak of the sabbath as a past shadow could not be endured by any but such as have been brought into God’s present and eternal rest in Christ.
If these lines should fall into the hands of such as have long wearied themselves in seeking justification by the works of the law and are beginning to find that by the works of the law none can be justified, let me beg such to cease from works, and as lost and guilty look only to Christ. Just as the bitten Israelite looked at the brazen serpent — just as the dying thief looked at Christ — even so, you, too, look and live. Thousands and thousands have heard the gospel of redemption through the blood of Christ and have received forgiveness of sins, justification and eternal life. Yes, they heard, they believed, and they entered by faith into the true sabbath, perfect and eternal rest in Christ. Even so may you believe and enter into rest.
What Is the First Day of the Week,
or the Lord’s Day?
There are those who can see no difference between the seventh day, the sabbath, and the first day of the week, the Lord’s day, except the mere change of the day. But there is an immense contrast between the dispensation of works by Moses, called the ministration of death, and the dispensation of the fullness of life eternal by Christ Jesus, so the Holy Spirit has most carefully distinguished between “the seventh day” of the one and “the first day” of the other. Indeed, to take in the full range of God’s thought would be to see the one as the last day of the old creation and the other as the first day of the new. God’s rest in the old creation was broken by sin, since which the whole creation groans. God’s rest in Christ, the head of the new creation, can never be broken. We might as easily mingle light and darkness as the principles of the two dispensations, and hence the necessity of seeing the former to be utterly abolished by the cross of Christ before we can have the least apprehension of the present in the power of resurrection. Everything in the past is on the principle of obedience to a carnal commandment; everything in the present springs from the power of a risen life. Oh, that we did but know more fully “the power of His resurrection.” (See Philippians 3:1-121Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. 2Beware of dogs, beware of evil workers, beware of the concision. 3For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. 4Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: 5Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7But what things were gain to me, those I counted loss for Christ. 8Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 9And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: 10That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 11If by any means I might attain unto the resurrection of the dead. 12Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. (Philippians 3:1‑12).)
This will account at once for the striking contrast between the Jewish sabbath and the Christian’s first day. The one was strictly commanded, and legal obedience was enforced on pain of death to those who had engaged to keep the covenant of works. But to believers, as sons, there is no command at all to observe a sabbath. Obedience in them is that of sonship. There is nothing in common between the two; all is contrast. And not only so, but the one can only begin on the ground that the other has really come to an end.
Turning to Matthew 28:11In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. (Matthew 28:1), we read, “In the end of the sabbath, as it began to dawn toward the first day of the week.” It was then the angel of the Lord said, “He is risen” (Matt. 28:77And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. (Matthew 28:7)). So in Mark 16:11And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. (Mark 16:1), “When the sabbath was past,” the glory of the resurrection at once burst forth. The shadow of the sabbath passed over the sepulchre of Jesus and disappeared; it vanished before the glory of the risen Son of God. It is very remarkable that Jesus remained in the silent tomb until the sabbath was fully come to an end.
The sabbath as a shadow having thus served its purpose in pointing to Christ and now having passed away, let us inquire what there is in the Word of God respecting the first day of the week. Great as was that work of creation from which God rested on the seventh day, yet infinitely greater was the work of redemption from which Christ rested and which God declared accomplished and accepted by the resurrection of Jesus from the dead.
Now it was on this first day of the week that Christ arose, the firstborn from among the dead, the firstfruits of them that slept (1 Cor. 15:20; Col. 1:1818And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (Colossians 1:18); Rev. 1:55And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (Revelation 1:5)). “The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it” (Psa. 118:22-2422The stone which the builders refused is become the head stone of the corner. 23This is the Lord's doing; it is marvellous in our eyes. 24This is the day which the Lord hath made; we will rejoice and be glad in it. (Psalm 118:22‑24)). The question is, On what day did God take up from the dead His rejected stone and give Him this glory? Plainly, on the first day of the week. This, then, is the day of all days which the Lord has made, and without a command those are glad and do rejoice in it who are one with Him that is raised from the dead. I know this passage looks forward to Israel as to the time of the manifestation, but faith sees in the resurrection of Christ the pledge and assurance of all that is yet to come. “Knowing that He which raised up the Lord Jesus shall raise up us also by Jesus” (2 Cor. 4:14). As Jesus was the firstfruit pledge of the coming harvest, so that day on which He arose is a foretaste of the eternal peace and joy at His right hand in the glory.
It was on that first day that Jesus opened the Scriptures and showed His disciples how He ought to have suffered these things and to enter into His glory (Luke 24; see the whole chapter). It was on that same day at evening, being the first day of the week, that Jesus for the first time declared the glad tidings of peace through His death and shed blood. “Peace be unto you” (Luke 24:3636And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. (Luke 24:36)), and He showed them His hands and His side. Oh, what a gospel of peace in the wounds of Jesus alive from the dead! And, again, the next first day He came with the same message of peace. Who can tell the deep joy of the soul which has long been tormented with the awful sense of sin — when, for the first time, “Peace be unto you” is heard from the lips of Jesus, and conscience is forever satisfied, because God is glorified by the wounds on the risen body of Jesus. Surely that soul will rejoice on the day, the first of all days, when God raised up His Son from the dead.
But the disciples, though thus blest, were commanded to wait in Jerusalem for the promise of the Father — the Holy Spirit (Acts 1:4-84And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. 5For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. 6When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. (Acts 1:4‑8)). Now, it is most remarkable that the Holy Spirit did not come until the day of Pentecost was fully come (Acts 2:1,41And when the day of Pentecost was fully come, they were all with one accord in one place. (Acts 2:1)
4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:4)). “When the day of Pentecost was fully come, they were all with one accord in one place. . . . And they were all filled with the Holy Ghost.” Surely there must be some reason why the Lord Jesus remained in the grave until the sabbath was so fully past, and the Holy Spirit remained away until the Pentecost was so fully come.
The institution of this pentecostal feast in Leviticus 23 will throw much light on this part of our subject. The sheaf of the firstfruits is in verse 11: “He shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath” (Lev. 23:1111And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. (Leviticus 23:11)). Now the morrow after the sabbath must be the first day of the week. Christ was that firstfruit sheaf which was waved in resurrection acceptance on the morrow after the sabbath — not on the sabbath, but the first day after the sabbath was past —on the very day the Jewish priest waved the literal sheaf Christ arose from the dead. “Ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete even unto the morrow after the seventh sabbath, shall ye number fifty days; and ye shall offer a new meat offering unto the Lord” (vss. 15-16).
To my own soul the typical instruction in this is very full. The waving of the firstfruit sheaf was on the morrow after the sabbath, and the two wave-loaves are also offered on the morrow after the seventh sabbath, or first day after the sabbath. How wondrously everything met in Christ. On the very night the Passover was slain, Jesus was offered, the Lamb of God without spot. On that very morrow after the sabbath, when the wave sheaf was waved, on that very first day of the week Jesus, our Surety, was raised from the dead and accepted for us. Seven sabbaths had to pass away, and the morrow after the seventh must be fully come — the Pentecost — before the Holy Spirit could be given to baptize the disciples into one body, the church of the living God. Then was the church, answering to the two wave-loaves, to be taken from Jew and Gentile, presented before the Lord. The sweet savor offering connected with the sheaf of the firstfruits, contrasted with the leaven baked with the loaves of these firstfruits, is full of solemn instruction as to the perfection of Christ, who “hath loved us, and given Himself for us, an offering and a sacrifice to God for a sweet-smelling savor” (Eph. 5:22And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2)), and the leaven of imperfection that is found in the church. As to itself, it is only as seen in Him who loved it and gave Himself for it, that it is without spot or wrinkle or any such thing (vss. 26-27).
But why, I ask, were they to wait? and why did the Spirit delay until the sabbath was seven times past and this first day of Pentecost was fully come? Was it not to show that the sabbath, with the whole economy of the law, must be seven times past, utterly past, before God could begin to build the new-creation church? It may be necessary to notice, for some, that the church had no actual existence before the day of Pentecost. When Jesus told Peter about the church, He did not say, On this rock I am building, but on this rock I will build my church. Now, that Peter afterwards understood this to refer to resurrection is very clear (Acts 4:10-12; 110Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11This is the stone which was set at nought of you builders, which is become the head of the corner. 12Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. (Acts 4:10‑12)
10And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. 12Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. (Acts 1:10‑12) Peter 1:3-4; 2:4-9). Surely, as living stones we are not built upon a dead Christ, but built up in Him who is alive from the dead. Unless Christ raised from the dead is seen to be the foundation of the church, the church of God is not seen at all. That there may be churches or assemblies of men without any connection whatever with the resurrection of Christ is very certain. But that the church of God is risen with Christ is also quite as clear, “for He is the head of the body, the church who is the beginning, the firstborn from the dead” (Col. 1:1818And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (Colossians 1:18)). Alas! resurrection is beyond man’s thoughts altogether. But it is God’s thought, and that which is the marvelous contrast to everything that is earthly.
Should you wish to see more of this, turn to the Epistle to the Ephesians. The resurrection of Christ in mighty power is seen in chapter 1:20; the church is then seen as His body, raised up with Him, in chapter 2, and thus built upon Him, the chief cornerstone. Chapter 3 shows this mystery to have been kept hidden during past ages.
To return to Pentecost: On this first day the glad tidings of salvation through the death and resurrection of Jesus was proclaimed for the first time to the wondering multitude. Three thousand heard the word, received it gladly, were baptized, “and the Lord added to the church daily such as should be saved” (Acts 2:4747Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved. (Acts 2:47)). When God formed man of the dust of the ground, all his members were fashioned, but he was not a living soul until God breathed into his nostrils the breath of life. Even so, it is quite true, the disciples of Christ were gathered together, but they were not a living temple of the Holy Spirit until He descended on the day of Pentecost. What a change! A timid band of fearful men now stand forth in the mighty power of God, and this great event took place on the first day of the week, even the morrow after the seventh sabbath. Surely the believer needs no command to remember with gladness such a day.
Let us now notice Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7): “Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.” It does not say, When the disciples met to keep the sabbath. No, the word “sabbath” is never once used in Scripture to denote the first day of the week. The primary reason the disciples met was not to hear Paul; no, the preaching of Paul is secondary to “breaking bread” (Acts 2:4646And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, (Acts 2:46)). What was this breaking bread that was thought so much of by the early disciples, not on the first Sunday in the month, or the second, but on the first day of the week? “I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which He was betrayed, took bread: and when He had given thanks, He brake it, and said, Take, eat; this is My body, which is broken for you: this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till He come” (1 Cor. 11:23-26).
This passage is full of solemn instruction as to what it is for disciples to break bread. It is the Lord’s redeemed people, remembering their Lord’s death and showing it forth until He come. This was the object of the disciples when they came together on the first day of the week. Am I a disciple? Have I redemption through His blood, even the forgiveness of my sins? Then with solemn, holy joy, let me eat of that bread and drink of that cup, on the first day of the week — that is the memorial of His death and of His shed blood; let me thus confess and show forth that my salvation is not by works, but entirely of Christ. Thus may I be turned from every idol to serve the true and living God and to wait for His Son from heaven.
But let us beware of making the supper of the Lord either a mass or a sacrament of works for salvation; no, it is the commemoration of that finished redemption which is the eternal salvation of everyone who believes. It is for those who believe God and are saved (not for those who doubt God’s testimony and hope they may, partly by works and partly by Christ, be saved) thus to show forth the tokens of this finished work, and though truly blessed for the Lord’s believing people at any time to break bread, remembering His great love, yet how very fitting, on the day of His triumphant resurrection, to come together to break bread in remembrance of His death. This is no matter for human choice. If a child delights to do its parent’s will, simply because it has discovered its parent’s pleasure, much more surely, in the true spirit of sonship, shall we delight, yes, rejoice, in the first day of the week, and loving Him because He has so loved us, we shall with longing hearts desire to do the will of Him who has thus saved us by His grace.
Christ loved to reveal Himself to His disciples on the first day of the week, and faith will still count on this.
The Holy Spirit was pleased to use the preaching of the gospel on the first day of the week; faith will count on His still loving to bring many souls to Christ on that day, and, of course, at all other times.
Disciples came together then on the first day of the week to break bread — disciples should love to come together now to break bread. Disciples then made collections for the poor on the first day of the week — they should love to do the same now. Oh, how thankful we should be that we have such an opportunity — such a privilege — on the first day of the week to meet together, to break bread, to preach Christ, and to care for one another, none molesting or making us afraid. Shall we lightly esteem such a favor? Oh, no, God forbid! How can they who are not their own but bought with a price, even the precious blood of Christ — how can such say, “I am not a servant, but a son. Therefore I will do my own pleasure; I will go here and there; I will do my own will”? Ah, this savors more of Satan than of the spirit of adoption and love. Oh, my brethren, we need more to feel the claims of the mercy of God, and more yielding of our bodies to God (Rom. 12:1212Rejoicing in hope; patient in tribulation; continuing instant in prayer; (Romans 12:12))! If we have become dead to the law by the body of Christ, surely it is that we should bring forth fruit to God. It is the tree that bears fruit, not the fruit that bears the tree. Christ is the vine and we are the branches; without Him we can do nothing. If you are not a branch in that living vine, you can do nothing. If we are in Christ, we can do all things through Christ strengthening us.
One word as to Revelation 1:1010I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, (Revelation 1:10): “I was in the Spirit on the Lord’s day.” This is the only passage in which “the Lord’s day” occurs in Scripture, and I doubt not it means, as commonly understood, the first day of the week — the day which the Lord has made. The sum of it all is this: the Lord’s people, on the Lord’s day, remembering the Lord’s death, and preaching the gospel to the world.
But, it may be asked, Is there no command to the world about sabbath-keeping now? Nothing, I answer, but to hear the gospel, believe and live. Man never could enter into rest by works. Peace and life are God’s free gift. Every act of obedience must spring from life in Christ. “We . . . are . . . created [anew by] Christ Jesus unto good works” (Eph. 2:1010For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (Ephesians 2:10)). Jesus said, “My peace I give unto you” (John 14:2727Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:27)). “He is our peace, who hath made both one [that is, the Jew under law and the Gentile without law], and hath broken down the middle wall of partition; having abolished in His flesh the enmity, even the law of commandments, contained in ordinances” (Eph. 2:14-1514For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; (Ephesians 2:14‑15)). “And came and preached peace to you which were afar off, and to them that were nigh” (Eph. 2:1717And came and preached peace to you which were afar off, and to them that were nigh. (Ephesians 2:17)).
In conclusion, should you be one of those who has long and anxiously desired this “peace of God, that passeth all understanding” (Phil. 4:77And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. (Philippians 4:7)), this assurance of perfect rest in God, and has never yet found it, let me ask, Have you not sought it by the works of the law, sabbath-keeping, or what not, instead of looking simply to Jesus? Are we not told that He has “made peace through the blood of His cross” (Col. 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20)), and that since Christ has been set forth crucified, “as many as are of the works of the law are under the curse” (Gal. 3:1010For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10))? You cannot possibly have both. If you cling to the law and try to do the best you can, you let go of Christ (Gal. 5:44Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. (Galatians 5:4)). If you cling only to Christ, you magnify the law, for all its condemnation fell on Jesus — its ministry is abolished and you are free, you are justified, you have peace, you cease from works, you enter into rest, even the true sabbath of God. The love of God fills your soul; the Spirit of God bears witness that the blood of Jesus has cleansed you from all sin. The Lord’s day will no longer be a day of bondage and sin, but a day of thanksgiving and joy. You are a new creature in Christ Jesus — old things are passed away — all is new. This new nature will as surely delight to do the will of God as the old nature is contrary to Him.
If you have ever compared the present state of the church with what we find in the New Testament, you must have been struck with the sad contrast as to the certainty of peace with God. Every believer then had peace with God and could say, “Being justified by faith, we have peace with God” (Rom. 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1)). “He is our peace” (Eph. 2:1414For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; (Ephesians 2:14)). But now you may meet many Christians that cannot say with confidence, “We have peace with God.” Why is this? Converse with them a little, and the reason is plain enough. There is confusion about the gospel. Christ is not the only sabbath of rest to the soul. There is not that real giving up of self as utterly lost in sin. There is a trying to mix up works — a secret commending of self to God — and never being able to do this, the soul is perplexed, at times looking at Christ with a little joy and brightness, and at other times looking at self where all is darkness and doubt. Oh, this is not the gospel of the grace of God! Cease from works; cling only to Christ.
May God grant that many may yet be sent forth full of the Holy Spirit, that the name of the Lord Jesus may be magnified, and may the tossed and perplexed children of God find and enjoy their full sabbath of rest in Him.
Let no one suppose that it is as a license to sin that the ministry of the law is shown in this paper to be abolished. “God forbid” (Gal. 6:1414But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. (Galatians 6:14))! Ponder the sufferings of the Son of God, and may the cross of Christ forbid the thought. If I found a child bound by a chain and a serpent attacking it, should I deliver the child from that by which it was held that the serpent might devour it? Oh, no! but that the child might escape the serpent. (See Romans 7:4-6; 8:2-44Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 5For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 6But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. (Romans 7:4‑6)
2For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:2‑4).) Nor do I speak of the law as abolished in regard to God’s moral government in the world (1 Tim. 1:7-10). But what I mean is this: For righteousness before God, for salvation, for peace, for life, for justification, the law is utterly abolished by the cross. The precepts of the New Testament are invariably given to those who are saved — never once to any man to be saved by keeping them, and yet this is what thousands are trying to do, and hoping to be saved at last. This is utterly, fatally wrong. Salvation — life and peace —must come first, and then obedience is the result of union with Christ risen from the dead.
As the old sabbath was God’s sign to Israel, so peace, the real sabbath of rest in Christ, is God’s present sign that we are His redeemed ones, and uncertainty about salvation results if it is sought by the works of the law. Do you say, What shall I do, then, to be saved? “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:3131And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31)).