| Translation | Verse | Text |
| Douay Rheims | Eze 46:1 | Thus saith the Lord God: The gate of the inner court that looketh toward the east, shall be shut the six days, on which work is done; but on the sabbath day it shall be opened, yea and on the day of the new moon it shall be opened. |
| Word | American Tract Society - Definition |
| COURT | An enclosed space or yard within the limits of an oriental house, 2Sa 17:18. For the courts of the temple, see TEMPLE. The tabernacle also had a court. All oriental houses are built in the form of a hollow spare around a court. See HOUSE. |
| Word | Easton Dictionary - Definition |
| COURT | the enclosure of the tabernacle (Ex. 27:9-19; 40:8), of the temple (1 Kings 6:36), of a prison (Neh. 3:25), of a private house (2 Sam. 17:18), and of a king's palace (2 Kings 20:4). |
| Word | American Tract Society - Definition |
| DAY | The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun's continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE. The word day is also often put for an indeterminate period, for the time of Christ's coming in the flesh, and of his second coming to judgment, Isa 2:12 Eze 13:5 Joh 11:24 1Th 5:2. The prophetic "day" usually is to be understood as one year, and the prophetic "year" or "time" as 360 days, Eze 4:6. Compare the three and half years of Da 7:25, with the forty-two months and twelve hundred and sixty days of Re 11:2,3. |
| Word | Easton Dictionary - Definition |
| DAY | The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). "The heat of the day" (1 Sam. 11:11; Neh. 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex. 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mark 13:35). (See WATCHES.) The division of the day by hours is first mentioned in Dan. 3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (John 11:9). The word "day" sometimes signifies an indefinite time (Gen. 2:4; Isa. 22:5; Heb. 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa. 2:12, Acts 17:31, and 2 Tim. 1:18, the great day of final judgment. |
| Word | American Tract Society - Definition |
| EAST | The Hebrews, in speaking of the different quarters of the heaven, always suppose the face to be turned towards the east. Hence "before," or "forwards," means the east; "behind" is the west; the right-hand is south, and the left hand, north. Besides the ordinary meanings of the word east, Jos 4:19; Ps 103:12, the Jews often used it to designate a large region lying northeast and southeast of Palestine, including Syria and Arabia near at hand, and Babylonia, Assyria, Armenia, etc., with the whole region from the Caspian sea to the Arabian gulf, Ge 29:1; Nu 23:7; Jud 6:3; 7:12; 8:10. The wise men who visited the infant Savior dwelt somewhere in this region; and being "in the east," saw his star-not east of them, but in the direction to guide them to Jerusalem, Mt 2:1,2. |
| Word | Easton Dictionary - Definition |
| EAST | (1.) The orient (mizrah); the rising of the sun. Thus "the east country" is the country lying to the east of Syria, the Elymais (Zech. 8:7). (2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 "eastward" is literally "unto the land of kedem;" i.e., the lands lying east of Palestine, namely, Arabia, Mesopotamia, etc. |
| Word | American Tract Society - Definition |
| GATE | The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan's palace is called the Porte, or Gate. God promises Abraham that his posterity shall possess the gates of their enemies- their towns, their fortresses, Ge 22:17. So too, "the gates of hell," that is, the power of hell, or hell itself. In oriental cities there was always an open space or place adjacent to each gate, and these were at the same time the market places, and the place of justice, Ge 23:10-18 Ru 4:1-12 De 16:18 21:19 25:6,7 Pr 22:22 Am 5:10,12,15. There, too, people assembled to spend their leisure hours, Ge 19:1. Hence "they that sit in the gate" is put for idlers, loungers, who are coupled with drunkards, Ps 69:12. The woes of a city were disclosed in the mourning or loneliness of these places of resort, Isa 14:31 Jer 14:2. Here too the public proclamations were made, and the messages of prophets delivered, Pr 1:21 8:3 Isa 29:21 Jer 17:19 26:10. Near the gate of a city, but without it, executions took place, 1Ki 21:13 Ac 7:58 Heb 13:12. To exalt the gate of a house through pride, increased one's exposure to robbery, Pr 17:19. To open it wide and high was significant of joy and welcome, as when the Savior ascended to heaven, Ps 24:7,9; and the open gates of the new Jerusalem in contrast with those of earthly cities carefully closed and guarded at nightfall, indicate the happy security of that world of light, Re 21:25. |
| Word | Easton Dictionary - Definition |
| GATE | (1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3). (2.) Of royal palaces (Neh. 2:8). (3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2). (4.) Tombs (Matt. 27:60). (5.) Prisons (Acts 12:10; 16:27). (6.) Caverns (1 Kings 19:13). (7.) Camps (Ex. 32:26, 27; Heb. 13:12). The materials of which gates were made were, (1.) Iron and brass (Ps. 107:16; Isa. 45:2; Acts 12:10). (2.) Stones and pearls (Isa. 54:12; Rev. 21:21). (3.) Wood (Judg. 16:3) probably. At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6, 7, etc.). At the gates prophets also frequently delivered their messages (Prov. 1:21; 8:3; Isa. 29:21; Jer. 17:19, 20; 26:10). Criminals were punished without the gates (1 Kings 21:13; Acts 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps. 118:19). "The gates of hell" (R.V., "gates of Hades") Matt. 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die. |
| Word | American Tract Society - Definition |
| GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
| Word | Easton Dictionary - Definition |
| GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
| Word | American Tract Society - Definition |
| LORD | This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH. |
| Word | Easton Dictionary - Definition |
| LORD | There are various Hebrew and Greek words so rendered. (1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form "Jehovah" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version. (2.) Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12). The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name "Jehovah," the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai. (3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for "Jehovah" and "'Adonai." (4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. "The men of Shechem," literally "the baals of Shechem" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13). (5.) Heb. seren, applied exclusively to the "lords of the Philistines" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron. |
| Word | American Tract Society - Definition |
| MOON | This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3 Isa 65:11 Jer 7:18 8:2 19:13 44:17-25. See LUNATIC and NEW MOON. |
| Word | Easton Dictionary - Definition |
| MOON | heb. yareah, from its paleness (Ezra 6:15), and lebanah, the "white" (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun "for signs, and for seasons, and for days, and years" (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and also by itself (Ps. 8:3; 121:6). The great brilliance of the moon in Eastern countries led to its being early an object of idolatrous worship (Deut. 4:19; 17:3; Job 31:26), a form of idolatry against which the Jews were warned (Deut. 4:19; 17:3). They, however, fell into this idolatry, and offered incense (2 Kings 23:5; Jer. 8:2), and also cakes of honey, to the moon (Jer. 7:18; 44:17-19, 25). |
| Word | American Tract Society - Definition |
| SABBATH | Rest. God having created the world in six days, "rested" on the seventh, Ge 2:2,3; that is, he ceased from producing new beings in this creation; and because he had rested on it, he "blessed" or sanctified it, and appointed it in a peculiar manner for his worship. We here have an account of the ORIGINAL INSTITUTION of the day of rest. Like the institution of marriage, it was given to man for the whole race. Those who worshipped God seem to have kept the Sabbath from the first, and there are tokens of this in the brief sketch the Bible contains of the ages before the giving of the law at Mount Sinai. Noah sent forth the raven from the ark, and the dove thrice, at intervals of seven days, Ge 8:1-22. The account of the sending of manna in the desert proves that the Sabbath was already known and observed, Ex 16:22-30. The week was an established division of time in Mesopotamia and Arabia, Ge 29:27; and traces of it have been found in many nations of antiquity, so remote from each other and of such diverse origin as to forbid the idea of their having received it from Sinai and the Hebrews. The REENACTMENT of the Sabbath on Mount Sinai, among the Commandments of the Moral Law, was also designed not for the Jews alone, but for all whom should receive the word of God, and ultimately for all mankind. Christ and his apostles never speak of the decalogue but as of permanent and universal obligation. "The Sabbath was made for man." The fourth commandment is as binding as the third and the fifth. Certain additions to it, with specifications and penalties, were a part of the Mosaic civil law, and are not now in force, Ex 31:14 Nu 15:32-36. On the Sabbath-day, the priests and Levites, ministers of the temple, entered on their week; and those who had attended the foregoing week, went out. They placed on the golden table new loaves of showbread, and took away the old ones, Le 24:8. Also on this day were offered particular sacrifices of two lambs for a burnt offering, with wine and meal. The Sabbath was celebrated like the other festivals, from evening, Nu 28:9,10. The chief obligation of the Sabbath expressed in the law is to sanctify it, Ex 20:8 De 5:12: "Remember the Sabbath-day to sanctify it." It is sanctified by necessary works of charity, by prayers, praises, and thanksgiving, by the public and private worship of God, by the study of his word, by tranquility of mind, and by meditation on moral and religious truth in its bearing on the duties of life and the hope of immorality. The other requirement of the law is rest: "Thou shalt not do any work." The ordinary business of life is to be wholly laid aside, both for the sake of bodily and mental health, and chiefly to secure the quiet and uninterrupted employment of the sacred hours for religious purposes. The spirit of the law clearly forbids all uses of the day which are worldly, such as amusements, journeys, etc., whereby one fails to keep the day holy himself, or hinders others in doing so. The CHRISTIAN SABBATH is the original day of rest established in the Garden of the Eden and reenacted on Sinai, without those requirements, which were peculiar to Judaism, but with all its original moral force and with the new sanctions of Christianity. It commemorates not only the creation of the world, but a still greater event-the completion of the work of atonement by the resurrection of Christ; and as he rose from the dead on the day after the Jewish Sabbath, that day of his resurrection has been observed by Christians ever since. The change appears to have been made at once and as is generally believed under the direction of the "Lord of the Sabbath." On the same day, the first day of the week, he appeared among his assembled disciples; and on the next recurrence of the day he was again with them, and revealed himself to Thomas. From 1Co 11:20 14:23,40, it appears that the disciples in all places were accustomed to meet statedly to worship and to celebrate the Lord's supper; and from 1Co 16:1,2, we learn that these meetings were on the first day of the week. Thus in Ac 20:6-11, we find the Christians at Troas assembled on the first day, to partake of the supper and to receive religious instruction. John observed the day with peculiar solemnity, Re 1:10; and it had then received the name of "The Lord's day," which it has ever since retained. For a time, such of the disciples as were Jews observed the Jewish Sabbath also; but they did not require this nor the observance of any festival of the Mosaic dispensation, of Gentile converts, nor even of Jews, Col 2:16. The early Christian fathers refer to the first day of the week as the time set apart for worship, and to the transfer of the day on account of the resurrection of the Savior. Pliny the younger, proconsul of Pontus near the close of the first century, in a letter to the emperor Trajan, remarks that the Christians were "accustomed on a stated day to meet together before daylight, and to repeat a hymn to Christ as God, and to bind themselves by a solemn bond not to commit any wickedness," etc. So well known was their custom, that the ordinary test question put by persecutors to those suspected of Christianity was "Hast thou kept the Lord's day?" to which the reply was, "I am a Christian; I cannot omit it." Justin Martyr observes that "on the Lord's day all Christians in the city or country meet together, because that is the day of our Lord's resurrection, and then we read the writings of the apostles and prophets; this being done, the person presiding makes an oration to the assembly, to exhort them to imitate and to practice the things they have heard; then we all join in prayer, and after that we celebrate the sacrament. Then they who are able and willing give what they think proper, and what is collected is laid up in the hands of the chief officer, who distributes it to orphans and widows, and other necessitous Christians, as their wants require." See 1Co 16:2. A very honorable conduct and worship. Would that it were more prevalent among us, with the spirit and piety of primitive Christianity! The commandment to observe the Sabbath is worthy of its place in the decalogue; and its observance is of fundamental importance to society, which without it would fast relapse into ignorance, vice, and ungodliness. Its very existence on earth, by the ordinance of God, proves that there remains an eternal Sabbath in heaven, of which the "blest repose" of the day of God is an earnest to those who rightly observe it, Heb 4:9. "The second Sabbath after the first," Lu 6:1, should rather read, "The first Sabbath after the second day of the pass-over." Of the seven days of the pass-over, the first was a Sabbath, and on the second was a festival in which the fruits of the harvest were offered to God, Le 23:5,9, etc. From this second day the Jews reckoned seven weeks or the first Sabbath which occurred after this second day, was called the first week or Sabbath after the second day. The "preparation of the Sabbath" was the Friday before; for as it was forbidden to make a fire, to bake bread, or to dress victuals, on the Sabbath-day, they provided on the Friday every thing needful for their sustenance on the Sabbath, Mr 15:42 Mt 27:62 Joh 19:14,31,42. For "a Sabbath-day's journey," see JOURNEY. |
| Word | Easton Dictionary - Definition |
| SABBATH | (Heb. verb shabbath, meaning "to rest from labour"), the day of rest. It is first mentioned as having been instituted in Paradise, when man was in innocence (Gen. 2:2). "The sabbath was made for man," as a day of rest and refreshment for the body and of blessing to the soul. It is next referred to in connection with the gift of manna to the children of Israel in the wilderness (Ex. 16:23); and afterwards, when the law was given from Sinai (20:11), the people were solemnly charged to "remember the sabbath day, to keep it holy." Thus it is spoken of as an institution already existing. In the Mosaic law strict regulations were laid down regarding its observance (Ex. 35:2, 3; Lev. 23:3; 26:34). These were peculiar to that dispensation. In the subsequent history of the Jews frequent references are made to the sanctity of the Sabbath (Isa. 56:2, 4, 6, 7; 58:13, 14; Jer. 17:20-22; Neh. 13:19). In later times they perverted the Sabbath by their traditions. Our Lord rescued it from their perversions, and recalled to them its true nature and intent (Matt. 12:10-13; Mark 2:27; Luke 13:10-17). The Sabbath, originally instituted for man at his creation, is of permanent and universal obligation. The physical necessities of man require a Sabbath of rest. He is so constituted that his bodily welfare needs at least one day in seven for rest from ordinary labour. Experience also proves that the moral and spiritual necessities of men also demand a Sabbath of rest. "I am more and more sure by experience that the reason for the observance of the Sabbath lies deep in the everlasting necessities of human nature, and that as long as man is man the blessedness of keeping it, not as a day of rest only, but as a day of spiritual rest, will never be annulled. I certainly do feel by experience the eternal obligation, because of the eternal necessity, of the Sabbath. The soul withers without it. It thrives in proportion to its observance. The Sabbath was made for man. God made it for men in a certain spiritual state because they needed it. The need, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it is a man that would fain be wiser than his Maker" (F. W. Robertson). The ancient Babylonian calendar, as seen from recently recovered inscriptions on the bricks among the ruins of the royal palace, was based on the division of time into weeks of seven days. The Sabbath is in these inscriptions designated Sabattu, and defined as "a day of rest for the heart" and "a day of completion of labour." The change of the day. Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath. The first day of the week is now observed as the Sabbath. Has God authorized this change? There is an obvious distinction between the Sabbath as an institution and the particular day set apart for its observance. The question, therefore, as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution. Change of the day or no change, the Sabbath remains as a sacred institution the same. It cannot be abrogated. If any change of the day has been made, it must have been by Christ or by his authority. Christ has a right to make such a change (Mark 2:23-28). As Creator, Christ was the original Lord of the Sabbath (John 1:3; Heb. 1:10). It was originally a memorial of creation. A work vastly greater than that of creation has now been accomplished by him, the work of redemption. We would naturally expect just such a change as would make the Sabbath a memorial of that greater work. True, we can give no text authorizing the change in so many words. We have no express law declaring the change. But there are evidences of another kind. We know for a fact that the first day of the week has been observed from apostolic times, and the necessary conclusion is, that it was observed by the apostles and their immediate disciples. This, we may be sure, they never would have done without the permission or the authority of their Lord. After his resurrection, which took place on the first day of the week (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1), we never find Christ meeting with his disciples on the seventh day. But he specially honoured the first day by manifesting himself to them on four separate occasions (Matt. 28:9; Luke 24:34, 18-33; John 20:19-23). Again, on the next first day of the week, Jesus appeared to his disciples (John 20:26). Some have calculated that Christ's ascension took place on the first day of the week. And there can be no doubt that the descent of the Holy Ghost at Pentecost was on that day (Acts 2:1). Thus Christ appears as instituting a new day to be observed by his people as the Sabbath, a day to be henceforth known amongst them as the "Lord's day." The observance of this "Lord's day" as the Sabbath was the general custom of the primitive churches, and must have had apostolic sanction (comp. Acts 20:3-7; 1 Cor. 16:1, 2) and authority, and so the sanction and authority of Jesus Christ. The words "at her sabbaths" (Lam. 1:7, A.V.) ought probably to be, as in the Revised Version, "at her desolations." |
| Word | King James Dictionary - Definition |
| SABBATH | A rest; cessation from work. |
| Word | King James Dictionary - Definition |
| YEA | Yes; certainly. |
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