By W.R. French
The Pentateuch is the foundation division of the Bible. When read with this thought in mind, the superstructure is better understood. In the first chapter of Genesis is found the foundation of the world; in the second chapter is the foundation of God's kingdom and government—the Sabbath, the home, the garden of Eden; and in chapter three, the beginnings of sin.
After the flood, the entire subsequent history of Israel is shaped and controlled by Abraham. Abraham is the father of the church, and the father of the nations that are factors in the future history of Israel. God gave Palestine to Abraham, but he gave part of it to Lot and part to Philistia—to the eternal sorrow of Israel. Look for results based on past actions, as in the case of Jacob—two wives, two divisions of Israel.
"In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God."—"The Desire of Ages," p. 211. Look for that glory in the Pentateuch. Moses wrote of Christ on every page.
The theme of all the Old Testament books is restitution. Restitution is the keynote of Job. Throughout the Bible the reward is declared to be double. This fact stands out prominently in the book of Job. It is to be realized in its fullness after the resurrection.
Washington, D. C.
Sunday Proponents, And Acts 20: 6-13
By R.L. Odom
Rome, in their zeal to meet the quibbles of opponents of the Sabbath, contend that Paul and the believers at Troas were not celebrating the Lord's supper on the occasion recorded in Acts 20:6-13; that it was perhaps but an ordinary meal. Such cite particularly Acts 2:46, 44, in support of such a position.
Mrs. E. G. White expressly states in the book, "The Acts of the Apostles," page 391: "They partook of the communion, and then Paul 'talked a long while, even till break of day.'" I have never known any of our opponents, however, to use the Spirit of prophecy to defend their position that Paul did celebrate the communion with the believers at Troas. But it may be well for us to observe this point, and not permit ourselves to become confused because of it.
It is no concession to admit truth. And in this instance it adds nothing to an opponent's argument to concede the facts to him. Jesus and the twelve apostles celebrated the communion on what we now call Thursday night, when it was instituted. Nobody contends sanctity for Thursday because of this fact. And if any instance of celebrating the communion could be construed into an obligatory law, then this first and greatest occasion must of necessity rank highest in importance. But the Master Himself gave no rule concerning it: "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come." 1 Cor. 11:26.
It is also a recorded fact that the Lord's supper in both instances was celebrated at night, yet those who would construe the episode of Acts 20:6-13 into a law, will not conform, as a rule, to the example of the church at Troas in that respect.
Finally, there is a dilemma for the Sunday keeper in this passage. He usually relies upon
it for two points: (1) That there was a preaching service on the first day of the week; and (2) that there was celebrated the communion service on the first day of the week. Now let us note the predicament.
According to the modern practice of Sunday keepers, it was impossible for both to occur on the first day of the week. Sunday, as such, is kept from midnight Saturday until midnight Sunday. Paul's preaching service was held before midnight, and ended about that hour.
Verse 7. The sleepy lad fell from the window, and Paul ministered to him. But it was not until they had come up again that the communion was celebrated. Verse 11. Thus, the preaching was before midnight, and the Lord's supper some time thereafter.
Now, if the Sunday keeper agrees that the first day of the week began at sunset Saturday, then Paul's preaching does not conform to the modern custom of observing Sunday from midnight to midnight. Thus, only part of the meeting really took place on what is now called Sunday, and that the latter part.
But if he insists that the first day of the week then began at midnight, and that Paul was really preaching on what we now call Sunday night, it was impossible for the communion to fall on Sunday, since it came after midnight. Therefore, according to his own position, it must have occurred sometime early Monday morning before daybreak. Thus, to be consistent, he would have to celebrate Monday also. In this way he "hangs himself with his own lasso."
But after all there is neither law nor sacred title for the first day of the week in the whole passage. The mere fact that a religious service is held on a day of the week is not the basis of Sabbath observance. Sunday keepers often hold meetings on other days of the week, and have done so from time immemorial, even to general conferences, but no one builds an argument from such a precedent.
After all, such arguments are a mere subterfuge. God Himself founded the Sabbath and its observance in the beginning of the world. He wrote it into the bosom of His law, and His own beloved Son exalted it with the title "Lord's day." Around His throne "all flesh" will gather from Sabbath to Sabbath through the ages of eternity. Seventh-day Adventists need never resort to quibbling and subterfuge in order to preach the great Sabbath truth.
