The Constitutional Amendment: or, The Sunday, the Sabbath, the Change, and Restitution / A discussion between W. H. Littlejohn, Seventh-day Adventist, and the editor of the Christian Statesman

by Wolcott H. Littlejohn

Furthermore, Mr. J. W. Morton, a gentleman who has given the subject mature reflection and careful investigation, by a comparison of the different versions and the original, has demonstrated the fact that, if properly translated, the idea of the passage is simply that, for the purpose of uniformity of action, and to prevent confusion from secular matters when the apostle himself should arrive, each person should lay by himself at home the amount of his charities according to his ability. We give the following from his pen: “The whole question turns upon the meaning of the expression, ‘by him;’ and I marvel greatly how you can imagine that it means, ‘in the collection box of the congregation.’ Greenfield, in his lexicon, translates the Greek term, ‘by one’s self; i. e., at home.’ Two Latin versions—the Vulgate, and that of Castellio—render it, ‘apud se,’ with one’s self, at home. Three French translations, those of Martin, Osterwald, and De Sacy, ‘chez soi,’ at his own house, at home. The German of Luther, ‘bei sich selbst,’ by himself, at home. The Dutch, ‘by hemselven;’ same as German. The Italian of Diodati, ‘appressio di se,’ in his own presence, at home. The Spanish of Felipe Scio, ‘en su casa,’ in his own house. The Portuguese of Ferrara, ‘para isso,’ with himself. The Swedish, ‘nær sig sielf,’ near himself. I know not how much this list of authorities might be swelled, for I have not examined one translation that differs from those quoted above.”—Vindication of the True Sabbath, p. 61.

The simple fact is, therefore, that while the text in question yields no proof that Sunday was then regarded as a day of convocation, it was one which might he encumbered with matters which would necessarily call attention to the pecuniary affairs of individual Christians, and so avoid the necessity of their giving thought to such things when Paul himself should arrive; thereby preventing delay on his part, and leaving them free to devote their whole time to the consideration of religious themes. Thus much for 1 Cor. 16:2.

ARTICLE VI.

Advancing now to the remaining scripture, which is found in Acts 20:7, we append its words as follows: “And 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.” By reading that which immediately follows the above, we shall learn the following facts: First, that here is indeed a record of a religious meeting upon the first day of the week (verse 7). Second, that it was held in that portion of the day when the darkness prevailed, since it was necessary to employ many lights (verse 8). Third, that Paul preached unto them, and that, while he was speaking, Eutychus fell to the ground; and Paul, having restored him to life, returned to his labor (verses 7-11). Fourth, that he broke bread, or administered the Lord’s supper (verse 11). Fifth, that he preached until break of day (verse 11). Sixth, that Luke, and the other disciples, preceding him, sailed the vessel to Assos (verse 13). Seventh, that Paul, having preached all night, until the dawning of the day, crossed the country on foot, stepped aboard of the vessel, and went on his journey toward Jerusalem (verses 13, 14). Now let it be borne in mind, that Troas was a city on the west coast of Asia, located at the base of a peninsula, on the opposite side of which lay the city of Assos; distant about nineteen and a half miles in direct line from the former place. Let it also be remembered that the promontory in question, projecting as it did into the sea for some miles, made it necessary for a vessel, passing from Troas to Assos, to traverse a much greater distance, and to consume more time than one would be compelled to do in passing from one of these points to the other by the overland route. This explains the reason why Paul, who was exceedingly anxious to spend all the time he could with the brethren, consented to perform the journey on foot; thus being enabled to spend several additional hours with them, while Luke and his associates were toiling to bring the boat around the headland to the place of the apostle’s final embarkation.

Returning now to the consideration of the meeting in question, it becomes important to know just when it was entered upon. Did it answer to what we would call a Sunday-evening meeting? If so, then Paul resumed his journey on Monday morning. But, before we give an affirmative response to this question, would it not be well to inquire in relation to the system for computing time which ought to be followed in this case? We moderns have generally adopted that of the Romans. With it, beginning the day, as it does, at midnight, we would naturally answer the interrogatory above in the affirmative. Should we do this, however, we should unquestionably fall into a grievous error. The days of the Bible commenced invariably with the setting of the sun.

That this is so, the following quotation from the American Tract Society’s Bible Dictionary is sufficient to demonstrate: “The civil day is that, the beginning and end of which are determined by the custom of any nation. The Hebrews began their day in the evening (Lev. 23:32); the Babylonians at sunrise, and we begin at midnight.” Art. Day, p. 114.

Reasoning, therefore, upon this hypothesis, the bearing of the text is immediately reversed. As the meeting was held in that portion of the first day of the week in which it was necessary that lamps should be lighted, it follows that it commenced with the setting of the sun on Saturday evening, and continued until daylight on what we call Sunday morning. It is consequently clear that we have at last found one first day in the Scriptures, the first half of which was observed in a manner compatible with the idea of its being regarded as a Sabbath. But, as a Sabbath day is twenty-four, and not merely twelve, hours long, it is indispensable that those who seek to avail themselves of the record before us, should be able to establish the point that there is nothing in it which would go to show that the remaining portion of the day was devoted to purposes, and employed in a manner, irreconcilable with the hypothesis of its sanctity. Can they do this? Let us see. Would it be legitimate for believers at the present time to traverse on foot a distance of nineteen and a half miles between the rising and the setting of the sun, on the first day of the week, in order to pursue a journey toward a point of destination hundreds of miles in the distance? Would it be admissible for others, prosecuting the same journey, to weigh anchor and hoist sail in a friendly port, and coast along the shore for a much greater distance?

Who, among the friends of Sunday observance at the present time, would venture to answer these questions in the affirmative, without putting on the record some qualifying or explanatory clause? We hazard the assertion that few of them, conscientious as we believe many of them are, would be willing, by such a response, to place themselves on the category of those who, to say the least, may have very lax views in regard to what may be done upon holy time. And yet this is precisely the situation in which Luke has left Paul, himself, and his associates, before the generations of Christians who were to follow them.

We ask, therefore, again, Can it be true that the great apostle to the Gentiles, standing as a representative man in the great work of transferring the religious world from the observance of the seventh, to that of the first, day of the week, and this not by positive precept, but, as it is claimed, simply by precedent and example, should have allowed himself to throw that example, as in the case before us, against the very work which he was seeking to accomplish? In other words, is not the obvious import of the text such that the average reader, with no favorite theory to make out, and a mind unbiased by the effect of education and early training, would naturally come to the conclusion that Paul and the disciples with him, and those from whom he parted at Troas, looked upon the day of that departure as but a common one?

We believe that if any other meaning can be drawn from the history before us, it will be reached through constraint, and not through the easy process of obvious reason. It is useless to talk about inability to control the vessel, and the urgent necessity of occupying every hour in order to reach Jerusalem in time for the feast. So far as the first of these points is concerned, if it were well taken, is it not to be presumed that, for the vindication of the course pursued, and for the benefit of posterity, it would have found a place in the sacred record? And as to the matter of limited time, the question of twelve hours longer or shorter, was immaterial in a journey of the length of the one under consideration. Besides, upon following the account as given, we have from Luke himself that, before they reached their destination, they stopped at Tyre for seven days (chap. 21:4), and at Cesarea, many days (chap. 21:10), and yet had ample time to accomplish their object in reaching Jerusalem before the feast.