The Lord’s Day
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Important messages
“I was in the
Spirit on the Lord’s Day” Rev. 1:10
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| Early the first day of the week |
Let me begin this study by
sharing with you the observations of some that I consider the best
commentators. I refer continually to their material. I want you to see the
unanimity of their views on John’s statement on the Lord’s Day, which is quoted
above. I provide this without an application or challenge. I prefer to leave it
in your hands and to leave you in God’s hands concerning this subject.
Barnes:
On the Lord’s day - The word rendered here as “Lord’s” (κυριακῇ kuriakē), occurs only in this place and in 1Co_11:20, where it
is applied to the Lord’s supper. It properly means “pertaining to the Lord”;
and, so far as this word is concerned, it might mean a day “pertaining to the
Lord,” in any sense, or for any reason; either because he claimed it as his
own, and had set it apart for his own service, or because it was designed to
commemorate some important event pertaining to him, or because it was observed
in honor of him. It is clear:
(1)
That this refers to some day which was distinguished from all
other days of the week, and which would be sufficiently designated by the use
of this term.
(2)
that it was a day which was for some
reason regarded as especially a day of the Lord, or especially devoted to him.
(3)
it would further appear that this was a
day particularly devoted to the Lord
Jesus; for: (a) that
is the natural meaning of the word “Lord” as used in the New Testament; and
(b) if the Jewish Sabbath were
intended to be designated, the word “Sabbath” would have been used.
The term was used generally by the early
Christians to denote the first day of the week. It occurs
twice in the Epistle of Ignatius to the Magnesians (about 101 a.d.),
who calls the Lord’s day “the queen and prince of all days.” Chrysostom
(347–407 a.d.) on Ps. 119 says, “It was called the Lord’s day
because the Lord rose from the dead on that day.” Later
fathers make a marked distinction between the “Sabbath” and the “Lord’s day”;
meaning by the former the Jewish “Sabbath,” or the seventh day of the week, and
by the latter the first day of the week, kept holy by Christians. So
Theodoret (393–457 a.d.) (Fab.
Haeret. ii. 1), speaking of the Ebionites, says, “They keep the Sabbath
according to the Jewish law, and sanctify the Lord’s Day in like manner as we
do” (Prof. Stuart). The strong probability is, that the name was given to this
day in honor of the Lord Jesus, and because he rose on that day from the dead.
No one can doubt that it was an appellation given to the first day of the week;
and the passage, therefore, proves:
(1) that that
day was thus early distinguished in some special manner, so that the mere
mention of it would be sufficient to identify it in the minds of those to whom
the apostle wrote;
(2) that it was in some sense regarded as
devoted to the Lord Jesus, or was designed in some way to commemorate what he
had done; and,
(3)
that if this book were written by the apostle John, the
observance of that day has the apostolic sanction. He had
manifestly, in accordance with a prevailing custom, set apart this day in honor
of the Lord Jesus. Though alone, he was engaged on that day in acts of
devotion. Though far away from the sanctuary, he enjoyed what all
Christians hope to enjoy on such a day of rest, and what not a few do in fact
enjoy in its observance. We may remark, in view of this statement:
(a) that when away from the sanctuary, and deprived of its
privileges, we should nevertheless not fail to observe the Christian Sabbath.
If on a bed of sickness, if in a land of strangers, if on the deep, if in a
foreign clime, if on a lonely island, as John was, where we have none of the
advantages of public worship, we should yet honor the Sabbath. We should
worship God alone, if we have none to unite with us; we should show to those
around us, if we are with strangers, by our dress and our conversation, by a
serious and devout manner, by abstinence from labor, and by a resting from
travel, that we devoutly regard this day as set apart for God.
(b) We may expect, in such circumstances, and with such a
devout observance of the day, that God will meet with us and bless us. It
was on a lonely island, far away from the sanctuary and from the society of
Christian friends, that the Saviour met “the beloved disciple,” and we may
trust it will be so with us. For on such a desert island, in a lonely forest,
on the deep, or amid strangers in a foreign land, he can as easily meet us as
in the sanctuary where we have been accustomed to worship, and when surrounded
by all the privileges of a Christian land. No man, at home or abroad, among
friends or strangers, enjoying the privileges of the sanctuary, or deprived of
those privileges, ever kept the Christian Sabbath in a devout manner without
profit to his own soul; and, when deprived of the privileges of public worship,
the visitations of the Saviour to the soul may be more than a compensation for
all our privations. Who would not be willing to be banished to a lonely island
like Patmos, if he might enjoy such a glorious vision of the Redeemer as John
was favored with there?
Clarke:
The Lord’s day - The first day of the week, observed as the Christian
Sabbath, because on it Jesus Christ rose from the dead; therefore it was called
the Lord’s day, and has taken place of the Jewish Sabbath throughout the
Christian world.
Henry:
3. The day and time in which
he had this vision: it was the Lord's Day, the day which Christ had
separated and set apart for himself, as the eucharist is called the Lord's
supper. Surely this can be no other than the Christian sabbath, the first
day of the week, to be observed in remembrance of the resurrection of Christ.
Let us who call him our Lord honour him on his own day, the day which
the Lord hath made and in which we ought to rejoice. 4. The frame that his soul
was in at this time: He was in the Spirit. He was not only in a rapture
when he received the vision, but before he received it; he was in a serious,
heavenly, spiritual frame, under the blessed gracious influences of the Spirit
of God. God usually prepares the souls of his people for uncommon
manifestations of himself, by the quickening sanctifying influences of his good
Spirit. Those who would enjoy communion with God on the Lord's Day must
endeavour to abstract their thoughts and affections from flesh and fleshly
things, and be wholly taken up with things of a spiritual nature.
JFB
On the Lord’s day — Though forcibly detained from Church communion with
the brethren in the sanctuary on the Lord’s Day, the weekly commemoration of
the resurrection, John was holding spiritual communion with them. This is the
earliest mention of the term, “the Lord’s day.” But the consecration of
the day to worship, almsgiving, and the Lord’s Supper, is implied in Act_20:7;
1Co_16:2; compare Joh_20:19-26. The name corresponds to “the
Lord’s Supper,” 1Co_11:20. Ignatius seems to allude to “the Lord’s day”
[Epistle to the Magnesians, 9], and Irenaeus (early 2nd century– AD 202), [Quaest ad Orthod., 115] (in
Justin Martyr). Justin Martyr (100-165 a.d.) [Apology, 2.98], etc., “On
Sunday we all hold our joint meeting; for the first day is that on which God,
having removed darkness and chaos, made the world, and Jesus Christ our Savior
rose from the dead. On the day before Saturday they crucified Him; and on the day
after Saturday, which is Sunday, having appeared to His apostles and disciples,
He taught these things.” To the Lord’s day Pliny doubtless refers [Epistles,
Book X., p. 97], “The Christians on a fixed day before dawn meet and
sing a hymn to Christ as God,” etc. Tertullian (160-220)[The Chaplet,
3], “On the Lord’s day we deem it wrong to fast.” Melito, bishop of Sardis
(second century), wrote a book on the Lord’s day [Eusebius 4.26]. Also,
Dionysius of Corinth, in Eusebius [Ecclesiastical History, 4.23, 8].
Clement of Alexandria [Miscellanies, 5. and 7.12]; Origen [Against
Celsus, 8. 22].
The theory that the day of
Christ’s second coming is meant, is untenable. “The day of the Lord” is
different in the Greek from “the Lord’s (an adjective) day,” which
latter in the ancient Church always designates our Sunday, though it is not
impossible that the two shall coincide (at least in some parts of the earth),
whence a tradition is mentioned in Jerome [Commentary on Matthew, 25],
that the Lord’s coming was expected especially on the Paschal Lord’s day. The
visions of the Apocalypse, the seals, trumpets, and vials, etc., are grouped in
sevens, and naturally begin on the first day of the seven, the birthday
of the Church, whose future they set forth [Wordsworth}.
“One person esteems one day as better
than another, while another esteems all days alike. Each one should be fully
convinced in his own mind.”
Romans 14:5
As this is the argument generally raised against Sunday being
set aside for the Lord, let us again look to the commentators views.
Barnes
One man esteemeth - Greek
“judgeth” κρίνει krinei. The word
is here properly translated “esteemeth;” compare Act_13:46; Act_16:15.
The word originally has the idea of “separating,” and then “discerning,” in the
act of judging. The expression means that one
would set a higher value on one day than on another, or would regard it as more
sacred than others. This was the case with the “Jews” uniformly, who regarded
the days of their festivals, and fasts, and Sabbaths as especially sacred, and
who would retain, to no inconsiderable degree, their former views, even after
they became converted to Christianity.
Another “esteemeth - That is, the “Gentile” Christian. Not
having been brought up amidst the Jewish customs, and not having imbibed their
opinions and prejudices, they would not regard these days as having any special
sacredness. The appointment of those days had a special reference “to the
Jews.” They were designed to keep them as a separate people, and to prepare the
nation for the “reality,” of which their rites were but the shadow. When the
Messiah came, the passover, the feast of tabernacles, and the other special
festivals of the Jews, of course vanished, and it is perfectly clear that the
apostles never intended to inculcate their observance on the Gentile converts.
See this subject discussed in the second chapter of the Epistle to the
Galatians.
Every day alike - The word “alike” is not in the original, and it
may convey an idea which the apostle did not design. The passage means that
he regards “every day” as consecrated to the Lord; Rom_14:6. The question has
been agitated whether the apostle intends in this to include the Christian
Sabbath. Does he mean to say that it is a matter of “indifference” whether this
day be observed, or whether it be devoted to ordinary business or amusements?
This is a very important question in regard to the Lord’s day. That the
apostle did not mean to say that it was a matter of indifference whether it
should be kept as holy, or devoted to business or amusement, is plain from the
following considerations.
(1)
the discussion had reference only to the special customs of the
“Jews,” to the rites and practices which “they” would attempt to
impose on the Gentiles, and not to any questions which might arise among
Christians as “Christians.” The inquiry pertained to “meats,” and festival
observances among the Jews, and to their scruples about partaking of the food
offered to idols, etc.; and there is no more propriety in supposing that the subject
of the Lord’s day is introduced here than that he advances principles
respecting “baptism” and “the Lord’s supper.”
(2) the “Lord’s
day” was doubtless observed by “all” Christians, whether
converted from Jews or Gentiles; see 1Co_16:2; Act_20:7; Rev_1:10;
compare the notes at Joh_20:26. The propriety of observing “that day”
does not appear to have been a matter of controversy. The only inquiry was,
whether it was proper to add to that the observance of the Jewish Sabbaths, and
days of festivals and fasts.
(3) it is expressly said that those who did
not regard the day regarded it as not to God, or to honor God; Rom_14:6.
They did it as a matter of respect to him and his institutions, to promote his
glory, and to advance his kingdom. Was this ever done by those who disregard
the Christian Sabbath? Is their design ever to promote his honor, and to
advance in the knowledge of him, by “neglecting” his holy day? Who knows not
that the Christian Sabbath has never been neglected or profaned by any design to
glorify the Lord Jesus, or to promote his kingdom? It is for purposes of
business, gain, war, amusement, dissipation, visiting, crime. Let the heart be
filled with a sincere desire to “honor the Lord Jesus,” and the Christian
Sabbath will be reverenced, and devoted to the purposes of piety. And if any
man is disposed to plead “this passage” as an excuse for violating the Sabbath,
and devoting it to pleasure or gain, let him quote it “just as it is,” that is,
let “him neglect the Sabbath from a conscientious desire to honor Jesus
Christ.” Unless this is his motive, the passage cannot avail him. But this motive never yet influenced a Sabbath-breaker.
Clarke
One man esteemeth one day
above another - Perhaps the word ἡμεραν, day, is here taken for time, festival, and such like, in which
sense it is frequently used. Reference is made here to the Jewish
institutions, and especially their festivals; such as the passover,
pentecost, feast of tabernacles, new moons, jubilee, etc. The converted Jew
still thought these of moral obligation; the Gentile Christian not having been
bred up in this way had no such prejudices. And as those who were the
instruments of bringing him to the knowledge of God gave him no such
injunctions, consequently he paid to these no religious regard.
Another - The converted Gentile esteemeth every day - considers that all
time is the Lord’s, and that each day should be devoted to the glory of God;
and that those festivals are not binding on him.
We add here alike, and make the text say what I am sure was
never intended, viz. that there is no distinction of days, not even of the
Sabbath: and that every Christian is at liberty to consider even this day to
be holy or not holy, as he happens to be persuaded in his own mind.
Henry
Rom_14:6. He that regards the day - that makes conscience
of the observance of the Jewish fasts and festivals, not imposing it
upon others, nor laying a stress upon it, but willing to be as he thinks on the
surer side, as thinking there is no harm in resting from worldly labours, and
worshipping God on those days - it is well. (Henry does not comment further,
but he also sees “the Lord’s day” as a day set apart for God in Rev.1:10 and as
others, sees that Paul is referring to Jewish feast days.)
JFB
One man esteemeth one day
above another: another esteemeth every day
— The supplement “alike” should be omitted, as injuring the sense.
Let every man be fully
persuaded in his own mind — be guided in
such matters by conscientious conviction.
Wesley
Rom 14:5
One day above another - As
new moons, and other Jewish festivals. Let every man be fully persuaded
- That a thing is lawful, before he does it.
………
There is a special emphasis
in the Gospels concerning the resurrection of Christ taking place on the first
day of the week (John 20:1) and the fact that he appeared to them in subsequent
encounters on the first day of the week (John 20:19, v.26). Seven weeks later,
Pentecost took place on the first day of the week. We read, as the church
continued to form and meet in the first century, that this first day of the
week became for them their regular meeting day (Act_20:7; 1Co_16:2;),
I think certainly to honor His resurrection. I believe also that they concluded
by His appearances and Pentecost that it was His choice that they should begin
the week, refreshing their souls with a concentrated attention on Him and His
purposes. (in contrast to the Jews, whose special weekly day was the last of
the week.). That corresponds to the Lord’s command, “Seek first the Kingdom of
God.” The practice continued in the second century, as we have observed, in the
3rd, 4th and 5th Century and so forth, down
through church history.
This honor has been
challenged by the devil, who has successfully removed all that these early
Christians found sacred in that day. On Europe’s calendars, Sunday has been
moved to the last day of the week. I remember still in my youth, how Sundays
fell to commercialism, even while Christians struggled against the trend. When
we first settled in Germany, stores were closed on that day. How refreshing it
was to not even have to think about buying something or doing business! We
could concentrate on the things of God and prepare our hearts for the upcoming
week. But, as I remember people saying, “Sunday has become fun day.”
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