Eminent first-day scholars have called attention to this fact, and have testified explicitly that the term Lord’s day has no right to appear in the translation; for the original is not κυριακὴν ἡμέραν, Lord’s day, but κυριακὴν ζωὴν, Lord’s life. This is absolutely decisive, and shows that something akin to fraud has to be used in order to find a reference in this place to the so-called Christian Sabbath.
But there is another fact quite as much to the point. The writer was not speaking of those then alive, but of the ancient prophets. This is proved by the opening and closing words of the above quotation, which first-day writers always omit. The so-called Lord’s day is inserted by a fraudulent translation; and now see what absurdity comes of it. The writer is speaking of the ancient prophets. If, therefore, the Sunday festival be inserted in this quotation from Ignatius he is made to declare that “the divinest prophets,” who “were brought up in the ancient order of things,” kept the first day and did not keep the Sabbath! Whereas, the truth is just the reverse of this. They certainly did keep the Sabbath, and did not keep the first day of the week. The writer speaks of the point when these men came “to the newness of hope,” which must be their individual conversion to God. They certainly did observe and enforce the Sabbath after this act of conversion. See Isa., chaps. 56, 58; Jer. 17; Eze., chaps. 20, 22, 23. But they did also, as this writer truly affirms, live according to the Lord’s life. The sense of the writer respecting the prophets must therefore be this: “No longer [after their conversion to God] observing the Sabbath [merely, as natural men] but living according to the Lord’s life,” or “according to Christ Jesus.”
So much for the shorter form of the epistle to the Magnesians. Though the longer form is by almost universal consent of scholars and critics pronounced the work of some centuries after the time of Ignatius, yet as a portion of this also is often given by first-day writers to support Sunday, and given too as the words of Ignatius, we here present in full its reference to the first day of the week, and also to the Sabbath, which they generally omit. Here are its statements:—
“Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for ‘he that does not work, let him not eat.’ For, say the [holy] oracles, ‘In the sweat of thy face shalt thou eat thy bread.’ But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them. And after the observance of the Sabbath, let every friend of Christ keep the Lord’s day as a festival, the resurrection day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, ‘To the end, for the eighth day,’ on which our life both sprang up again, and the victory over death was obtained in Christ,” etc. Chapter ix.
This epistle, though the work of a later hand than that of Ignatius, is valuable for the light which it sheds upon the state of things when it was written. It gives us a correct idea of the progress of apostasy with respect to the Sabbath in the time of the writer. He speaks against Jewish superstition in the observance of the Sabbath, and condemns days of idleness as contrary to the declaration, “In the sweat of thy face shalt thou eat thy bread.” But by days of idleness he cannot refer to the Sabbath, for this would be to make the fourth commandment clash with this text, whereas they must harmonize, inasmuch as they existed together during the former dispensation. Moreover, the Sabbath, though a day of abstinence from labor, is not a day of idleness, but of active participation in religious duties. He enjoins its observance after a spiritual manner. And after the Sabbath has been thus observed, “let every friend of Christ keep the Lord’s day as a festival, the resurrection day, the queen and chief of all the days.” The divine institution of the Sabbath was not yet done away, but the human institution of Sunday had become its equal, and was even commended above it. Not long after this, it took the whole ground, and the observance of the Sabbath was denounced as heretical and pernicious.
The reputed epistle of Ignatius to the Trallians in its shorter form does not allude to this subject. In its longer form, which is admitted to be the work of a later age than that of Ignatius, these expressions are found:—
“During the Sabbath, he continued under the earth;” “at the dawning of the Lord’s day he arose from the dead;” “the Sabbath embraces the burial; the Lord’s day contains the resurrection.” Chap. ix.
In the epistle to the Philippians, which is universally acknowledged to be the work of a later person than Ignatius, it is said:—
“If any one fasts on the Lord’s day or on the Sabbath, except on the paschal Sabbath only, he is a murderer of Christ.” Chap. xiii.
We have now given every allusion to the Sabbath and first-day that can be found in any writing attributed to Ignatius. We have seen that the term “Lord’s day” is not found in any sentence written by him. The first day is never called the Christian Sabbath, not even in the writings falsely attributed to him; nor is there in any of them a hint of the modern doctrine of the change of the Sabbath. Though falsely ascribed to Ignatius, and actually written in a later age, they are valuable in that they mark the progress of apostasy in the establishment of the Sunday festival. Moreover, they furnish conclusive evidence that the ancient Sabbath was retained for centuries in the so-called Catholic church, and that the Sunday festival was an institution entirely distinct from the Sabbath of the fourth commandment.