“The Sabbath,” said our Lord, “was made for man.” It was made for his good, a day of rest from worldly business, for the special acknowledgment of God, and for the enjoyment of peculiar communion with Him. If the Sabbath was made for man, it was not a Jewish burden. It was for the good of man, not merely for the Jew. Yet He who is the Lord of the Sabbath, may change the day of its observance. This, in fact. He has done; and in this passage there is not an obscure intimation of such a purpose. Of this change, as everything belonging to the new dispensation was shadowed forth under the old, we find, in the Old Testament, various typical and significant notices.
The heavens declare the glory of God; and, when the foundations of the earth were laid, and the corner stone thereof, the morning stars sang together, and all the sons of God shouted for joy. But God hath magnified His word above all His name, and a still more glorious display of His character and perfections has been given in the work of redemption, than in that of the first creation. In the sixty-fifth chapter of Isaiah, where the prophet is referring to the kingdom of Christ, and the New Testament dispensation, that work is spoken of in the 17th verse, as the creation of new heavens and a new earth, when JerusalemÂ—the church of GodÂ—should be a cause of rejoicing, and when in comparison with that new creation, the glory of the former should not be remembered. “Behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.” That God purposed to appoint the day of His resting from the work of this new creation as the Sabbath which He was afterwards to bless and hallow in remembrance of it, in place of that day which He had formerly consecrated to the memory of His resting from the first creation, appears from His commanding the Israelites to observe the Sabbath in remembrance of their deliverance from Egyptian bondage. That deliverance was an eminent type of the redemption of His people by Christ from the bondage of Satan. But if the Israelites were commanded, in commemoration of this shadow, to sanctify one day in the week, which is the reason given for their doing so in the recapitulation of the fourth commandment. Deut. v. 15, instead of that formerly given to them at its first announcement, respecting the creation. Gen. ii .2; Exod. xx 11, this was an intimation that the great and glorious work of which that deliverance was a shadow, was afterwards to be the object of weekly commemoration. “Keep the Sabbath day to sanctify it, as the Lord thy God hath commanded thee . . . And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arm: therefore, the Lord thy God commanded thee to keep the Sabbath day.”
The 118th Psalm, verses 19-24, clearly indicates the day in which the servants of God are, by His appointment, to enter into his sanctuary, to offer to him praise, and to rejoice in commemoration of the resurrection of their Lord from the dead. “Open to me the gates of righteousness: I will go into them, and I will praise the Lord; this gate of the Lord into which the righteous shall enter. I will praise thee; for thou hast heard me, and art become my salvation. The stone which the builders refused, is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it.” These words are prophetical, and the 22nd and 23rd verses are again and again quoted in the New Testament, and applied by the Lord Jesus to Himself. When He lay in the grave, He was as a stone which the builders had rejected, but when He arose from the dead, having vanquished all His enemies. He became the head stone of the spiritual temple of which His members are living stones, 1 Peter ii. 4-8. At the period of the old creation, God “rested on the seventh day from all His work which God created and made,” and all “the sons of God shouted for joy.” In the same way, at the finishing of the new creation, the sons of God are here said to rejoice. This the disciples did at the resurrection of our Lord, as His people have done on that day ever since. That day, therefore, in which He rested from His work, they are to regard as “the day which the Lord hath made,” properly and emphatically “the Lord’s day.”
The change of the day of weekly rest, from the last to the first day of the week,Â—that is, from the seventh to the eighth day,Â— is indicated in various places throughout the Old Testament Scriptures. The work of creation was finished in six days, and on the seventh day God rested from His work, which completed a week, or the first series of time. The eighth day, then, was the first of a new series, and on this, the day of His resurrection, the Lord Jesus rested from the work of the new creation. The eighth day is accordingly signalized in the Old Testament, pointing in a manner the most express to the day when Jesus entered into His rest, and when, in commemoration thereof. His people are to rest. Of this the following are examples:Â—
Circumcision was to be administered to children on the Eighth day. Gen. xvii. 12, and till the eighth day the mother was ceremonially unclean. Lev. xii. 2, 3. Circumcision was the token of the covenant which God made with Abraham. “And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised,” Rom. iv. 11. Circumcision was not a seal of Abraham’s faith, or that he possessed righteousness, or was justified, as it is almost constantly explained. It was a seal, pledge, or assurance, of the reality of that righteousness which is received by the faith which Abraham had, in virtue of which, though not then existing, except in the purpose of God, he was justified; and that it should in its appointed time be introduced.
This was the “everlasting righteousness,” even the righteousness of God, on account of which the gospel is the power of God unto salvation to every one that believeth. Circumcision, then, being such a seal to Abraham, from whom Christ was to spring, it was to be impressed on himself and his posterity, and to be performed on the eighth day; the day on which that righteousness was, by the resurrection of the Messiah, to be “brought in”. As soon as the pledge was thus redeemed, the rite of circumcision ceased. At that early period, then, we find a clear indication of the high distinction which, in a distant age, was to be conferred on the eighth day. The same intimation strikingly pervades the Jewish dispensation in its various typical and shadowy institutions.
Until the eighth day of their age, the first-born of cattle, which belonged to the Lord, were not offered or received by Him. “On the eighth day thou shalt give it me,” Ex. xxii. 30.
On the eighth day, but not before, animals were accepted in sacrifice. “When a bullock, or a sheep, or a goat is brought forth, then it shall be seven days under the dam; and from the eighth day, and thenceforth, it shall be accepted for an offering made by fire unto the Lord,” Lev. xxii. 27.
On the eighth day the consecration of Aaron, as High Priest, and his sons, after various ceremonies, was completed. Lev. ix. 1. the first day of the week, was in like manner distinguished.
On the eighth day the cleansing of the leprosy, which was typical of cleansing from sin, took place. Lev. xiv. 10.
On the eighth day the cleansing from issues, emblematical also of sin, was effected. Lev. xv. 14-29.
On the eighth day atonement was made for the Nazarite who was defiled. Num. vi. 10.
The eighth day corresponds with the first day of the week, on which, according to all these typical appointments, Jesus was received as the first-born from the dead. His sacrifice was accepted, and on which, as the great High Priest, He was “consecrated for evermore” and when He made atonement for his people, by which they are cleansed from sin.
The eighth day was sanctified when the dedication of the Temple,Â—that illustrious type of the body of the Redeemer,Â—was completed, and the ark of the covenant placed in it. “Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt. And in the eighth day they made a solemn assembly,” 2 Chron. vii. 8,Â—on that day, when the Lord was afterwards to create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a naming fire by night.
In sanctifying the Temple, in the time of Hezekiah, “they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the Lord: so they sanctified the house of the Lord in eight days; and in the
sixteenth day” (the second eighth day) “of the first month they made an end,” when the whole was terminated by the offering of sacrifice, and the solemn worship of God, 2 Chron. xxix. 17-20.
Ezekiel, in his vision of the City and Temple, which appears to give figuratively, and in Old Testament language, a description of the Redeemer’s kingdom and church, says, xliii. 26, “Seven days shall they purge the altar, and purify it; and they shall consecrate themselves. And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt-offerings upon the altar, and your peace-offerings; and 1 will accept you, saith the Lord.”
The feast of tabernacles was to be celebrated on the fifteenth, which corresponds with the eighth day. “Speak unto the children of Israel, saying, the fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation; ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you, and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly, and ye shall do no servile work therein.” “Also, in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days; on the first day shall be a sabbath, and on the eighth day shall be a sabbath,” Lev. xxiii. 34-39.
The feast of tabernacles which thus terminated on the eighth day, furnishes a remarkable representation of the vanishing of the legal sacrifices, when their consummation took place by the offering of the one Sacrifice. On the first day of this feast thirteen bullocks, two rams and fourteen lambs, were offered. On the following six days, the number of bullocks was decreased by one each day, so that, on the seventh day, only seven were offered, and two rams and fourteen lambs. But on the eighth day, the number was reduced to one bullock, when these sacrifices were ended. “On the eighth day ye shall have a solemn assembly; ye shall do no servile work therein: but ye shall offer a burnt-offering, a sacrifice made by fire, of a sweet savour unto the Lord; one bullock, one ram, seven lambs, of the first year, without blemish,” Num. xxix. 35. Thus the offering of only one bullock, one ram, and seven lambs (the number denoting perfection) on the eighth day, although many had been offered on the preceding days, but gradually diminishing in number, was strikingly emblematical of the one offering by which Jesus Christ, on the eighth day, the first day of the week, made an end of sins, and by one offering perfected for ever them that are sanctified. At this feast, in the time of Ezra, when he read the book of the law to the people, a solemn assembly was held on the eighth day. Neh. viii. 18, “Also day by day, from the first day unto the last day, he read in the book of the law of God: and they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner,”Â—viz., the manner prescribed, Lev. xxiii. 39.
When the sheaf of the first fruits was to be brought to the priest, it was to be accepted on the eighth day, “And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the Sabbath the priest shall wave it. And ye shall offer that day, when ye wave the sheaf, an he-lamb without blemish, of the first year, for a burnt-offering unto the Lord,” Lev. xxiii. 11. This was a distinguished type of the resurrection of Him who was “the first fruits of them that slept,” who arose from the dead on the morrow after the Sabbath, that is, the eighth day, or the first day of the week.
Not only was the eighth day signalized in so remarkable a manner, in connection with various typical appointments the fiftieth day, the first day after seven times seven days, or seven weeks, corresponding with the eighth day after seven days, and both with the first day of the week, was in like manner distinguished.
At the reaping and gathering in of the harvest, two wave loaves were to be presented on the fiftieth day after presenting the sheaf of the first fruits. “And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days;
and ye shall offer a new meat-offering unto the Lord. Ye shall bring out of your habitations two wave loaves of two tenth deals:
they shall be of fine flour; they shall be baken with leaven; they are the first fruits unto the Lord … And ye shall proclaim on the self-same day, that it may be an holy convocation unto you: ye shall do no servile work therein,” Lev. xxiii. 15-21.
The year of jubilee was the fiftieth year, and not the forty-ninth, which was the last of the sabbatical years. “Thou shalt number seven sabbaths of years unto thee, seven times seven years;
and the space of the seven sabbaths of years shall be unto thee forty and nine years … And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof; it shall be a jubilee unto you: and ye shall return every man into his possession,” Lev. xxv. 8-10. This fiftieth year, the first year after the sabbatical year of seven weeks, corresponds with the eighth day, the first day of the week.
Can it be supposed that the eighth day, thus signalized from so early a period, before the legal dispensation, and in so many ways during its continuance, and by one of the latest of the prophets, comprising in all more than thirteen hundred yearsÂ—can it be imagined that the eighth, the fifteenth, and the fiftieth day, all of the same import, were thus distinguished without a special purpose, and that in the wisdom of God they were not expressly specified for some very important end? Connected as they were with the most solemn services of God’s ancient people, and in a manner so conspicuous with the most remarkable typical observances, they held forth a striking notification of the future change from that day which had been appointed to commemorate God’s resting from the work of creation, to the day on which the Son of
God rested from the work of redemption. This purpose is fully developed in the New Testament, where He who is the Lord of the Sabbath, without in the smallest degree impairing, relaxing, or changing the obligation to observe a seventh day’s rest, appropriated to Himself the eighth dayÂ—the first instead of the last day of the week, and by according His name upon it, calling it the Lord’s day, has blessed and sanctified it for the use of His people. It may here be remarked, that by the early Christians the Sabbath was also denominated the eighth day. Barnabas, the companion of the apostle Paul, calls this the eighth day, in distinction from the seventh-day Sabbath, which he says “is the beginning of another world; and therefore we keep the eighth day joyfully, in which Jesus rose from the dead, and being manifested ascended into heaven.” It was known, too, by the fathers, by the name of the eighth day, as by Ignatius, Irenaeus, Origen, and others. “Every eighth day,” says Tertullian, “is the Christian’s festival.”
The duty of sanctifying the first day of the week is taught in the New Testament, not by direct precept, but in the way of approved example or reference, in which several other institutions are there enjoined. Instruction as to anything further respecting the duty, or the manner of discharging it, besides the change from the last to the first day of the week, was unnecessary, since all things else remain the same as formerly, and are so solemnly enjoined and enforced in the Old Testament.* Nothing more than this fact of the change of the day needed afterwards to be made known. This change we learn, first, by the honour conferred on that day by the Lord, in repeatedly appearing on it to his disciples after his resurrection; secondly, by the outpouring of the Holy Ghost on the day of Pentecost; thirdly, by the practice of the apostles, to whom the keys of the kingdom were delivered, and also by that of the first churches under their immediate guidance; and, finally, we are taught this change by the distinctive appellation it received, of “The Lord’s day,” when our Lord appeared to his disciple John.
On the first day of the week, being the day on which the Lord rose from the dead, and rested from the work of the new creation, he appeared at different times to his disciples. “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst,” John xx. 19. It is here proper to remark, that the literal translation of the original, rendered the first day of the week, is the first of the Sabbaths .The rendering, however, in this place is proper, as well as in other places in the New Testament where the same phrase occurs, as. Matt. xxviii. 1;
Mark xvi. 2-9; Luke xxiv. 1; John xx. 1-19; Acts xx. 7; 1 Cor. xvi.
2, since the word in the original for Sabbath also signifies week.
On the same day, in the following week, when the disciples were again assembled, Jesus appeared in the midst of them, John xx. 26. “And after eight days,** again his disciples were within, and Thomas with them. Then came Jesus, the doors being shut, and stood in the midst, and said. Peace be unto you.”
The day of Pentecost, which signifies the fiftieth day, was eminently honoured. It was the first day of the week; the day of the outpouring of the Holy Ghost in His abundant and miraculous gifts; the day of the promulgation of the gospel in the presence of men from all nations; and of the conversion of “about three thousand souls.” Here we have the explanation of the mystery in the Old Testament of the fiftieth day, connected, as we have seen. with remarkable events and ordinances. On the fiftieth day after the departure from Egypt, the law was delivered from Mount Sinai, which, corresponding with the first day of the week, was 1500 years afterwards fulfilled on that day. That law was delivered, accompanied with thunderings and lightnings, and now, on the corresponding day, came a “sound from heaven, as of a rushing mighty wind,” and “cloven tongues, like as of fire” sat upon each of the disciples. The day of Pentecost, too, was the fiftieth day from the resurrection of Jesus Christ when he “became the first fruits of them that slept,” and the day of the first fruits of the Christian church. The fiftieth year of jubilee, when every man returned into his own possession, which he had sold or forfeited, also corresponded with that fiftieth day, the day of Pentecost, on which so remarkable a proof was given that the price of the redemption of Christ’s people had been paid, and that for them He had entered into the possession of His and their eternal inheritance. The giving of the Holy Ghost,Â—the coming of the promised Comforter, being thus vouchsafed on the first day of the week, confirmed the newly instituted season, which was henceforth to be the Christian Sabbath. And on this day not merely the apostles, but all the disciples, Acts i. 15, and ii. 1, were with one accord,Â—as being the day of their stated meeting,Â—in one place.
The first churches under the guidance of the apostles assembled on the first day of the week. The Apostle Paul, and those who accompanied him, abode seven days at Troas. “And, upon the first day of the week, when the disciples came together to break bread, Paul preached unto them,” Acts xx. 7. Here we learn that it was their common custom to meet on this day for holding their religious assemblies, and observing the stated ordinances of worship. The time appointed, too, to collect the contributions for the poor was the first day of the week. “Now, concerning the collection for the saints, as I have given order to the churches of
Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come,” 1 Cor. xvi. 2. It was not then on account of anything peculiar to the church at Corinth that Paul commanded that this duty should be performed on the first day of the week, since he had enjoined the same on the distant churches of Galatia, and the apostle elsewhere declares that he
taught the same things every where in all the churches, 1 Cor. iv. 17; vii. 17
The first day of the week was further distinguished and honoured in a very remarkable manner, by the Lord himself, in His glorious appearance in the Isle of Patmos, and by the prophetic vision which He vouchsafed to his servant John, of all that was to take place respecting His church to the end of time.
In the relation of this vision, the apostle, writing by the inspiration of the Holy Ghost, calls the day on which he was favoured with it, the Lord’s day. This term being here introduced without any remark or explanation, must have been well understood by all who read and heard the words of this prophecy, chap. i. 3,Â—that is, by all Christians, as well as by the seven churches whom the apostle specially addressed. This establishes beyond contradiction, that under the Christian dispensation there is a Lord’s day. All days are His. If, then, one of them is called the Lord’s day, in distinction from the rest, it must be His day in a peculiar sense. It must be devoted to His honour. It must be His as the Lord’s Supper is His. As, then, the Lord’s Supper distinguishes and separates the holy communion of the bread and wine from an ordinary social meal, so the Lord’s day distinguishes and separates one day from the rest in the week. This was the day of His triumph over all the powers of darkness. It is the Lord’s day, not a part of a day, but a whole day, and not our day, but His day, in the same way as the Lord’s Supper is His supper, and not our supper. It should likewise be observed, that the reason given in the fourth commandment for abstaining from work, and for hallowing the seventh day, is, “Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work.” And, therefore, the same obligation must follow as to the “Lord’s day,” because it is the day of the Lord. In the Lord’s Supper, we have a symbolical representation of the death of Christ, and in the Lord’s day we have a commemoration of His resurrection every week.
If any one hesitates to admit, that the observance of the first day of the week, is commanded in the New Testament, because not enjoined by direct precept, he has not attended to the manner in which the various parts of our duty are there taught; and he should ask himself on what ground he observes the first day of the week. Is it because all Christians agree in doing so? In this there is nothing valid. The consent or practice of all the Christians and of all the churches on earth, cannot add to, or take from, or change
one iota of the law of God. What that law is, must be learned from the Scriptures, either by direct precept, or from the approved practice recorded in them of Christians or churches under the guidance of the apostles, and thus stamped with their authority. To the apostles alone were the keys of the kingdom of heaven delivered by their divine Master, first to Peter, Matt. xvi 19, and afterwards to all the rest, xviii. 18; who, in order that they might be His witnesses, had all seen him after His resurrection; who all had “the signs of an apostle;” who have no successors in office, and whose doctrine, being infallible, binds in heaven and on earth. Christians have nothing to do but to repeat and to obey the laws, in whatever manner enjoined by our Lord and His apostles. Why are churches formed? why do they assemble on the first day of the week? why are they to consist of persons only of a certain character? For none of these, and certain other things that are practised by Christians, is there any direct precept. But all of them, of which we have approved examples in the word of God, are, notwithstanding, equally binding, as if in direct terms they had been commanded. To the practice of the first churches under his direction, and to his own practice, the apostle Paul appeals, as of equal authority with his express injunctions. “If any man seem to be contentious, we have no such custom, neither the churches of God,” 1 Cor. xi. 16. The approved customs of the first churches were fixed by the apostles, and are therefore equally binding as their commands; and their commands, as speaking by the Holy Ghost, are equally obligatory as those of the Lord. “He that heareth you, heareth Me; and he that despiseth you, despiseth Me;
and he that despiseth Me, despiseth Him that sent Me,” Luke x. 16. By the words which He hath spoken, and those of His apostles, whose words bind and loose in heaven and on earth, all shall be judged at the last day. If any man shall add to these words or take from them. God shall take away his part out of the book of life.
Although the first day of the week was appointed to be observed as the Sabbath under the Christian dispensation, yet the observance of the last day, that had been sanctified from the beginning, was likewise permitted during the continuance of the Jewish state. This was analogous to allowing the temple service and the sacrifices, although rendered inefficacious by the offering of the one great Sacrifice, to continue till the whole of them was put an end to by the destruction of Jerusalem. Giving unnecessary offence to the Jews was thus avoided, while an opportunity was furnished, during all that period, of preaching the gospel in the synagogues where they assembled every Sabbath-day, of which the apostles regularly availed themselves. But in the book of Revelation, as we have now seen, written after the Jewish state and polity were finally overthrown, the first day of the week, as that which the Son of God had appropriated for His peculiar service, of which from the first sufficient intimation had been given, so that His disciples had observed it all along after His resurrection, was, in
a manner still more marked, exclusively designated in His word as
the Lord’s dayÂ—the name by which it has been known and recognised by all Christians ever since.
The day of rest enjoined to be observed by Christians, although now transferred from the last to the first day of the week, or the eighth day from the creation, is still the seventh day, “after the six working days,” as was the Sabbath of the first institution, and of the fourth commandment. Thus, all the change is only a change of the beginning and the ending of the days of labour, the number of which continue as before. The words, therefore, of the fourth commandment, “Six days shalt thou labour, and do all thy work: but the seventh is the Sabbath of the Lord thy God,” form no objection to the Christian Sabbath, as if it changed or discontinue! the duty enjoined in that commandment, since these words retain the same force as before. Neither can any objection be drawn from the words that follow: “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” These words have not become insignificant by the establishment of the first-day Sabbath; they remain, as to their principal object, in full force. Their object was to present a motive to rest on the seventh day after labouring six days successively; because, of this. God had given the example. And on this account, as well as from the examples of the sanctification of the first day of the week, Christians are to rest, not on every eighth, or ninth, or tenth day, but on every seventh day. God wrought six days and rested on the seventh day, and called it the Sabbath, or rest of the Lord. Jesus, the Lord of the Sabbath, in like manner rested from the work of the new Creation on the first day of the week, and has now appropriated it as His day. And not only was it appointed to commemorate the great event of His resurrection, but as it is to be observed on one day in seven, it is so instituted as likewise to commemorate that first Creation, when after the work of six days, God rested on the seventh. Without reference to this no reason can be given why the resurrection should be celebrated once in seven days, and not at any other fixed period. The fourth commandment, then, in everything essential, remains unchanged. In substance it continues precisely as before, commanding us to sanctify the seventh day; and the reason of enjoining this continues the same, with the difference only of God’s having rested from the work of the new, as he formerly did from that of the old, creation; on which account man is still to rest on the seventh day, after six days of labour. It is a part of that law which cannot be broken. Strict obedience to it continues to be the duty of every Christian; and in order to understand its proper and spiritual import, the inspired commentary of the prophet, Isaiah 1viii. 13, on the obligation and observance of the Sabbath, referring to the times of the gospel, should be attentively considered. Some have scrupled to denominate the first day of the week the Sabbath day. But it should be
remembered, that this is the name by which it is so often designated in the New Testament.
* A re-enactment in the New Testament, it has been properly observed, would be a denial, by implication, of its previous institution and authority! Nothing is re-enacted in the gospel. The moral law, the essential duties of religion, the relations of man to his Maker, the necessity of a season for Divine worship, the proportion of time destined for it from the creationÂ— all the precepts of the Decalogue, remain unchanged.
** After eight days, that is, on the next first day of the week or after another week. The Jews used to express a week by eight days. The day on which Christ rose and appeared to Mary Magdalene and His disciples, and the day on which He now appeared to the disciples with Thomas, made eight days.Â—See Luke, ix. 28, compared with Matt. xvii. 1.