And I wish to read with you here since we are today again dealing with our study on the fourth commandment. So Deuteronomy chapter 5 and the verse 6, I am the Lord thy God which brought thee out of the land of Egypt from the house of bondage. Thou shalt have none other gods before me. Thou shalt not make thee any graven image or any likeness of anything that is in heaven above. or that is in the earth beneath, or that is in the waters beneath the earth. Thou shalt not bow down thyself unto them, nor serve them. For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me and keep my commandment. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold them guiltless that taketh his name in vain. Keep the Sabbath day to sanctify it, as the Lord thy God hath commanded thee. Six days thou shalt 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, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor any stranger that is within thy gaze, that thy manservant and thy maidservant may rest as well as thou. 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 command thee to keep the Sabbath day." Ending there at verse 15, and we know that God will bless the reading of this His own infallible Word. Amen. Now turn with me please to Deuteronomy 5, where we have In the verses that we read, the second record of the fourth commandment, penned also by the hand of Moses, but as you will find when you read through it, there are various differences. although the same moral law and standard is in view. We'll open up our Bibles there. Last week I was looking with you at this subject of the Lord's Day, the day of worship, in conjunction with our study on the subject of worship, which I have been bringing over recent weeks and months. And we come again to consider this matter, this particular related matter of the day of worship. And I want you to follow carefully with me in your Bibles as we consider God's Word. Now, when the Lord made all things at the very beginning, He placed and He set in motion certain natural laws by which He governs and He controls His creation. And one of those natural laws has to do with the method by which time is computed and marked. In Genesis chapter 1, it is revealed that the heavenly bodies, the sun, the moon, the stars, were specifically created to divide the day from the night and to be for signs and for seasons and for days and years. It is very obvious, therefore, that the Lord ordered the time framework within which we all live and move and have our being as Paul puts it there in Acts chapter 17. That framework with regard to time is of course universal and no one can alter it. What God has put in place is unalterable by man. Now the basic element of that framework for time is the week of seven days with 24 hours in each day. That is a fact that is at the very foundation of the fourth commandment, as we have noted when we have read through it once again today. In that commandment, where the Lord requires of man a particular proportion of time for sacred purposes, The basis of His requirement is His appeal to the order that He established at creation. Because it says, and I read now from Exodus 20 verse 11, 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. Now that verse proves that the days of creation were actual 24-hour periods of time. I'm kind of tempted to talk about that because there are those who call themselves theistic evolutionists. They say they believe in God and they believe in evolution as well. Of course, the two are mutually exclusive. You can't believe in God and believe in evolution. You can't believe in evolution and believe in God. It is one or the other. But they say they believe in both. And they say that God set all things rolling, as it were, and that those days that we read about in Genesis 1 were actually long periods of hundreds of thousands of years. But when you come to the fourth commandment, for one thing, by way of proving that wrong, you have it right here. Because it says, in six days the Lord made the heavens and the earth. And then it goes on, on that basis, to say to us that we are to keep one day and seven. That's essentially what it's saying. Now, this would mean that if theistic evolution is true, that would mean that this commandment is meaningless. It would mean that what God says here makes no sense. when He says to us on the basis of what He did at creation, and did it in six days we are told, for us then to be told that those were long periods of time of thousands of years, and then God to tell us that just as I did at creation, so you're to do now, you're to rest for one day. No, these are literal 24-hour periods of time, and that's proved, as I say, by the fourth commandment, among other proofs that could be given. Now, as I pointed out last week, the real emphasis of the fourth commandment is on the proportion of time that is to be set aside for the Sabbath. Namely, that in a concentrated fashion, one day in seven is to be given to the things of God. The commandment there is recorded in Exodus says, remember the day of rest. I pointed out to you that the word Sabbath simply means rest. So when it says, remember the Sabbath day to keep it holy, it is actually saying, remember the day of rest. to keep it holy. And when you think about that and look at that commandment, you will discover that when an Israelite would have read or heard the fourth commandment, he could never have determined on which day of the week the day of rest was to be observed. But what was being brought before his mind was that the moral law commanded him to keep holy one day in seven. that you re-emphasize this fact that the stress of this commandment is on the proportion of time that is to be given to the worship of God, one day in seven, namely. Let me just remind you at this point in our study today of some of the issues that I set before you last week as I was coming to a close. in the message that was preached then. Some points that are very important to remember when you come to read the fourth commandment, or even to talk to others about the fourth commandment. Because there are many Christians, and I believe they're God's people, but they are misdirected, they are ill-taught. Indeed, they are taught that which is contrary to this commandment, And when you come to deal with that, you need to know what the commandment actually says. So think with me through these points for a few moments here, before we come right into today's message itself. Notice that the fourth commandment commences by bidding us keep the Sabbath day or the day of rest, because the word Sabbath, as I said, means rest. It means cessation. And what I am saying here is simply this. The word Sabbath doesn't mean seven. And you need to get that. Always remember that the word Sabbath does not mean seventh, because that's the thinking of so many. And as I said last week, they can't get past that. And they automatically think, remember the seventh day to keep it holy, whereas the word Sabbath does not mean seventh. That's basic. Secondly, I pointed out to you that the next part of the commandment reminds us of God's gracious provision of time for all our earthly duties and our activities. Six days shalt thou labour. And again, I'm quoting here from Exodus. Six days shalt thou labour and do all thy work. Do you notice what God is saying there? Do not miss this perspective. God mercifully. has given us six days of the week in which we attend to our earthly needs. And then He especially commands us, you notice here, to attend to those things on those six days. The Lord says, six days shalt thou labour. And that's just as much as a command as it is when He says, remember the day of rest to keep it holy. This is part of the command. Six days you are to labour. Six days you are to do your work. And God, my friend, has graciously, mercifully given you six days. He could have only given us three. You could start to think about it from that perspective. But He gave us six out of the week, that framework of time that He set up. That shows to us how merciful God is, but moreover it shows to us, when we think about it from another angle, how selfish and greedy man is. God has given him six days for his own duties and recreation and so on, but he wants the other day as well. That's the greed of man. That's how you're to see what the violation of God's day essentially is. It is the greedy, selfish heart of man, not content with what God has given him, but wanting all of the time. That is apportioned in the entire week. He wants it all. But here you notice God's merciful provision. He gives us six days. That's the second point I want you to notice as we just remind you of them. Moreover, the commandment does not stipulate what those six days are. Now you think carefully about what I am saying here. The commandment does not stipulate what the six days of labor actually are. It does not say, for example, this, the first six days of the week It doesn't say that. It simply says, six days shalt thou labour. Now many people read this into the commandment, the first six days of the week, and it doesn't say that. That's why I said a while ago, when an Israelite would have read this commandment, when it was originally given, or heard it being spoken, the commandment told him nothing about what the six days actually were. It simply says, or said to him, that there are six days given to you for your labor, for your own personal pursuits. That's all it said. It doesn't say the first six days of the week. Then the commandment proceeds to teach that the day following The six days of labor, whatever those days are, is to be the day of rest. In other words, the fourth commandment does not state, now listen carefully, it does not state the seventh day of the week is the Sabbath. It doesn't say that. It simply says that the seventh day is the day of rest. In other words, the day following the six days of labor That's the day that we are to keep holy and we are to keep for God. Now when you think about that carefully, brethren and sisters, you will see how the fourth commandment is applicable in either era. Whether you take the Old Testament or the New Testament. I'm getting today to deal with the whole question of the actual day and how it was changed. Well, just think for a moment or two. When an Israelite was alive in Old Testament times, he knew from this commandment that one of those days was God's days and the other six were given to him to do his legitimate business. The same is true today. I read the fourth commandment. I discover God is teaching me in this commandment the moral law, the moral command that one day is God's and the other six days are given to me to do those things that I say that are legitimate and necessary and so on. That's all the fourth commandment teaches. It does not deal at all with the specific day that was remembered in the Old Testament times. It doesn't deal with a specific day that is remembered in New Testament times. That comes to us as we study other scriptures and bring them in. But the vital point is that man has a moral duty to keep holy for God one day in seven, in the sense that on that day especially we gave ourselves to worship. Furthermore, the fourth commandment, being more on nature, is binding on our consciences. And it's also binding on the authority of the church. Let me just repeat that statement. Christ's church is supposed to speak with authority. How can the church speak with authority? If we are led to believe that that is on the subject of keeping a day for God, how can the church speak with authority there if she has no authority, no mandate, no right given to her by God with which she is able to say to her members and even to society in general, there's a day that you're to keep for God. She can't. He said this is the problem that we have to face. The church of Jesus Christ would have no right whatsoever to call on its members to set aside the things of earth for one day out of seven and focus on the things of God if this commandment were not a moral law and was not binding perpetually and universally on God's people. Now I want you to think about that. You come here today, and if the fourth commandment is not binding, then I have no right to stand in this pulpit and say to you that you should be here this evening, or you should be here next week. I have no right to say that if the fourth commandment is not binding. You could say to me, my conscience feels nothing when you say that. I can do what I please on the Lord's Day or the Sabbath, whatever you want to call it. I can go where I like. I can act as I desire. I can do that which gratifies me. I'll do those things that I might do other days. I want to do them this day as well. That's how you could react. And sadly, that's how many do react, because they have been told from pulpits that the fourth commandment no longer exists. and is no longer binding. Do you see the point I'm making? The church would have no right, no mandate to call for worship services on this day. if we did not have that mandate laid down for us by God, and we do in this particular commandment. Now, we come therefore to look at this again today as the Lord helps us, and what we're noticing here today is that the fourth commandment in our times, New Testament times, finds its proper observance in the sanctifying of the first day of the week. as the Lord's Day or the Day of Worship. That's the premise that I want just to take up here with you for a little while today as the Lord helps us, that the Fourth Commandment finds its proper observance now in New Testament times in the sanctifying of the first day of the week, the Lord's Day, the Day of Worship. Now, let me say to you to begin with right here that the Lord Himself changed the Day of Rest from the seventh to the first day of the week. In the Old Testament era, as we well know, the day of rest, the Sabbath, was observed on the seventh day of the week. Although, as I've already said, and I just re-emphasize it now, the fourth commandment doesn't tell you that. Other places tell you that. But they did meet on the seventh day of the week in order to celebrate the Lord's creation rest. God worked the first six days and then He rested on the next day, which was the seventh. In the Old Testament era, He made that the day of rest in commemoration of creation. But the fact that the Old Testament Sabbath fell on the seventh day of the week did not invest with permanence the observance of Saturday as the Sabbath. I use the word Saturday for that's the day we normally think of, the seventh day of the week, the day Saturday. Let me just repeat that statement. The fact that the Old Testament Sabbath fell on the seventh day of the week, and of course that was ordered by God, did not invest with permanence the observance of Saturday as the Sabbath. Now you will know perhaps that there are those who teach that. Seventh-day Adventists and others dispute the fact that the Lord changed the Sabbath to the first day of the week. They will allege that the change was made by a man called Constantine, who was one of the Roman emperors. Their allegation, of course, is false. Because while Constantine professed at one point to be a Christian, he did not change the day of observing the Sabbath, because it was changed by the Lord Jesus hundreds of years before Constantine ever lived. All that Constantine did was simply to give a decree that that day, the first day of the week, should be observed. But the change already had happened. He didn't make the change. The Lord Jesus Christ changed the day of rest for the Christian church. from the seventh day to the first day of the week. Now, the Lord did that, of course, by rising again from the dead. Just for one thing, as we think about the Lord making the change, He rose on the first day of the week, and that day, the first day to be the day of rest, to be the Christian Sabbath, is repeatedly and emphatically noted by Gospel writers as the day of the Lord's conquest over the grave. Now, four times the Lord appeared on that first day of the week when He actually rose from the dead. We will not go through all the verses, but if you're familiar with the Gospels, you'll know this. He first appeared to Mary Magdalene in the garden. He appeared then to the other women as they were on their way to tell the disciples that Christ was risen. He then appeared to the two on the road to Emmaus. And then finally, he appeared to the eleven who were gathered in the upper room. These references are all in the Gospels, but there's one I want you to look at with me, and that's over in John chapter 20. John 20, and look at verse 19. Then the same day at evening, being the first day of the week, when the doors were shut, when the disciples were assembled, For fear of the Jews, came Jesus and stood in the midst and said unto them, Peace be unto you." Notice in that verse, the word assembled. And that word indicates that though the eleven here were very fearful, yet they had assembled. They had come together for fellowship and for discussion of the things of God. And in a real sense, they were expecting the Lord to come among them. That's what the Word indicates. They assembled there. It was for fear of the Jews, but the point is they had gathered. Now, they had gone to the double room. They deliberately went there. They met there. They assembled there. And the very word assembled indicates the idea of worship and meeting with God and seeking the Lord. And this is what they were doing. And as they did that, the Lord appeared among them. But in that same chapter, look with me at verse 26. And it says there, "...and after eight days again his disciples were within, and Tom was with them. Then came Jesus, the doors being shut, and stood in the midst and said, Peace be unto you." Notice there the reference to eight days. This is what's called a Jewish method of counting. And what it means actually is, they included the portion of the days from which and to which the reckoning is being made. So it actually indicates that this term, eight days, is counting from that previous Lord's day that first day when Christ actually rose, when He appeared, as we read there in verse 19, it's counting from there, and it's counting that as one of these eight days, and then right down to the next appearance here in verse 26, which means that that is the following Lord's day, and you have six other days in between. So, in this remarkable way we see how the fact was established. The Lord not only rose on the first day of the week, but the disciples were assembled waiting for Him to come among them. And then a week later, on the next Lord's Day, they gathered again, and the Savior came once more. And my friend, while I cannot say this dogmatically, yet I can say this. That is why I cannot say dogmatically that the Lord never appeared during those six days to those men. I can say this, it doesn't mention that. That during the six days in between, there's no record of the Lord appearing to those men at all. But He comes the next Lord's Day, and He meets with them again. I think that's very significant. Is the Lord here not setting His seal on this day? He certainly is. He rose on that day and now He appears again on that day to the disciples as He met in that same room. The second thing is, as we look at the change of the day, the Lord poured out the Holy Spirit on the Lord's day, on the first day of the week. Call it what you will. Now, turn with me to Leviticus 23. We could go to Acts 2 right here, but we'll not go there now. We all know, if we know the Bible at all, that in Acts 2 you have the record of the pouring out of the Spirit, and it says it was on the day of Pentecost. Now, Pentecost was a feast that the Jews observed every year. Once every year they had the feast of Pentecost. And we can work out in Leviticus 23 the very day in which Pentecost actually fell. So look at it with me, Leviticus 23 and verse 10. And it says, Speak unto the children of Israel, and say unto them, When ye come into the land which I give unto you, and shall reap the harvest thereof, Then ye shall bring a sheaf of the firstfruits of your harvest unto the priest, and he shall wave the sheaf before the Lord, to be accepted for you," now listen carefully, "...on the morrow after the Sabbath the priest shall wave it." Now just keep that in mind, we'll be coming back to that in a moment or two. And it says, "...and ye shall offer that day when ye wave the sheaf, and he lamb without blemish," and all these details are given. Now go on to verse 15. And ye shall count unto you from the morrow after the sabbath." Then verse 16, "...even unto the morrow after the seventh sabbath shall ye number fifty days." Now this is Pentecost. Pentecost simply means fifty days, by the way. And here you have it. Here's a reference to the Feast of Pentecost. And notice how they computed, or they worked out the time. God told them that from the morrow after the sabbath, They were to count seven more weeks. And then the day after those seven weeks was to be the Feast of Pentecost. And when you bring that all together, you find that it was actually the first day of the week, as we would say it, that Pentecost actually occurred. I'm leaving you to do that math on your own. I'm not going to do it from the pulpit because I haven't got time. But I'm simply showing you, when you look here at Leviticus 23, you're able to work out that the Feast of Pentecost fell on the morrow after the Sabbath, that is the Old Testament Jewish Sabbath, which was the seventh day, remember? And on the morrow after that day is the first day, as we would see things. Therefore, the Holy Spirit was poured out on the first day of the week. The Lord arose on the first day of the week. The Spirit was poured out on the first day of the week. Is the Lord not saying something as He does all these things? Is He not indicating to the New Testament church, a change has come with regard to the day in which you will observe my day? He certainly is. But then, let's turn to Acts 20. And here we find that the New Testament church met on the first day of the week. Turn to Acts chapter 20. And remember here that we are reading of a time that is thirty years about after the resurrection. Acts 20 verse 6, And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days. And upon the first day of the week, when the disciples came together to break bread. Do you see it, my friend? It's specifically called the first day of the week when the disciples came together to break bread. Now, do you see Constantine in there? You most certainly do not. Are you reading here of 3-400 A.D.? No, you most certainly are not. You're reading here of 30 years after the Lord rose from the dead. And 30 years after the Lord rose from the dead, there's a specific reference to the first day of the week when the disciples came together. And the language indicates a well-established practice. They know when they should gather. And they come together for the preaching of the Word and for the breaking of bread. The Lord's Supper is well established. These disciples in Troas, they know this already, and they are following this practice. Go to 1 Corinthians 16. And by the way, when you read Acts 20 there, you'll notice, I didn't take time to show you this, but just in passing, as you turn to 1 Corinthians 16, you can go back and look at it sometime, the terms there of Acts 20 indicate that they waited for the Lord's Day before they assembled. There are all those days mentioned, and they waited until the first day of the week, until those other days were past. Then they came together. Why? Because it was an established practice. 1 Corinthians 16, 1 and 2. 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." Now again, this is about 30 years later on, from the day the Lord rose. And once more, it's the established practice to meet on the first day of the week. And on that day, you bring your offerings to the Lord. And notice as well, this just wasn't a Corinthian custom. You know, it's very interesting how people, when they're faced with biblical facts about some issue. If you take, for example, the head covering, I'm digressing here a moment or two, but it's taught in 1 Corinthians, in chapter 11, and all they'll say to you, oh, the head covering was just a Corinthian custom. And it wasn't, it's not for our day, it was just for those days. Well, when Paul speaks here, when Paul speaks in 1 Corinthians 11, He mentions the churches, plural, in the context of teaching on the head covering. And here in teaching on the matter of gathering together to bring your offerings before the Lord, which we do on the first day of the week, he says this in verse 1, As I have given order to the churches of Galatia, even so do ye on the first day of the week. What does that tell you? That tells you the churches of Galatia met on the first day of the week. And now these Corinthians have been told that when they meet on the first day of the week, they are also to bring their offerings to the Lord. You might say it was now universal that the church of the first century is meeting together on the first day of the week before the New Testament was written, even. But the practice was recognized and was observed, and God's people came together. Now, my dear friend, remember something. This is before the New Testament was even written. That is, that the day was established. It was established by Christ. It was established at Pentecost. It's established right on through, and we're seeing the proof of it here. These churches automatically, as it were, come together on that day because they know that is apostolic practice. May I say this? That apostolic practice always set a precedent. In other words, apostolic practice and precedent had the same value as a command. What the apostles did was as normative and as binding as what they said, because they were men who were inspired by the Holy Ghost. And they had established the practice even before the New Testament was written, But when it is written, we discover that the practice is there. It is observed the church meets on the first day of the week. Now go to Revelation 1 verse 10. Revelation chapter 1 verse 10. And look with me there at that verse where John says, I was in the Spirit on the Lord's day and heard behind me a great voice as of a trumpet. There are those who will try to make out that this verse really says, I was in the Spirit on the day of the Lord. And they'll make something out of that, as if it were not what we call the Lord's Day, as it is here in our authorized version, translation. But just look at this, because it doesn't say in the original, the day of the Lord. It actually says what it says here, the Lord's Day. I draw this to your attention because you have here a parallel term with what you have in 1 Corinthians 11 again, where you read of the Lord's Supper. It's the same kind of construction in the original language. And it denotes something special. The Lord's Supper. The Lord's Day. It's the same kind of terminology. The same grammatical construction. Now, here's a significant point. just as the Lord's Supper replaced the Passover. So, by inference, the Holy Spirit is teaching us here by this language, the Lord's Day. He is teaching us that the Lord's Day replaced the Old Testament form of observation of the Day of Rest, that is, on the seventh day. Something has happened. A special title is employed. The Lord's Day. It's a special day. And the Lord puts His imprimatur on it. He puts His seal of authority on it. This is my day. It's replacing the old day that was observed in the old era. And now, this is the day in which God's people are to come together and are to worship Him. But you see, my friend, all these facts, the Lord rose on this day, Pentecost took place on this day, the church clearly met on this day, and here is language that denotes the idea of a replacing of something with another thing altogether. That is, the replacing of the old with the new. This is what it all means. Interestingly, and by the way, I'm not going to get finished today, so just relax with me till I bring this last thought here. We'll come back to this again next week. But just one thing here I want you to notice here, and that is, go with me into the Old Testament here, and let us notice that the way was actually prepared for the change. of this day for the day of the Sabbath, or the day of meeting with God. The way it was prepared, actually, in the Old Testament era. Now, I could go to various places. I want you to go back to Leviticus 23 and look with me. I made a comment a while ago when I read that verse with you, that is verse 10, that I'd come back to this. I want to do it right now. Leviticus 23, verses 10 and 11. We read them a while ago. I'll not read them all again, but I want you to notice in these verses There's a feast mentioned. It's called the Feast of Firstfruits, actually. It says at the end of verse 10, "...then ye shall bring a sheaf of the firstfruits of your harvest unto the priest." Now, what is this? Well, the harvest in view here is the barley harvest. And we just say that fifty days later at Pentecost, you had the wheat harvest. That's just by the way. This is the barley harvest here in verse 10. And when the barley harvest came, They were to go out into the field, and one sheaf was cut down. It was then brought into the house of God, and it was offered up before the Lord. And that's what you're told in verse 11. It says, He shall wave the sheaf before the Lord. So there was this particular sheaf that was cut down and taken into the house of God, and then was lifted up, waved as a wave offering before the Lord. Now what does this all mean? The clue here is the reference to the firstfruits. That sheaf was the firstfruits of the whole harvest. That term, as some of you well know, is applied to Jesus Christ in 1 Corinthians 15. What is 1 Corinthians 15 all about? It's the chapter of the resurrection. And there it says twice that Christ is the firstfruits from the dead, the firstfruits of His people. It's referring to the fact that just as Christ has risen from the dead, so His people will rise from the dead someday. He's the first sheaf and He's the harbinger of the whole harvest being gathered in. And that's the term that's used, the firstfruits. You keep that in your mind. The Holy Spirit takes this term and He applies it to Christ concerning His resurrection. And when did He rise from the dead? The first day of the week. Now, what do you find right here? Look at it with me, Leviticus 23, verse 11. When did this offering take place? The end of verse 11. On the morrow after the Sabbath. He shall wave it. What's that? That's our Lord's Day. Our first day of the week. And He had this beautiful, wonderful foreshadowing of the very resurrection of the Lord, and more than that, the very day when He would rise. The day after the Sabbath. You remember how it says that when the Sabbath ended, the women came to the tomb? and the Lord had risen from the dead, He rose on the day after the Sabbath. Early in the morning He rose. O glorious day when our first fruits rose from the dead and rose to reign forever. But He rose on the day after the Sabbath. It's foreshadowed. The change is foreshadowed right here. in this remarkable way. Now go to Psalm 118. Psalm 118. One of the hymns that we had this morning was based on this psalm. Psalm 118. And look with me at verse 22. These marvelous words. I mean, verse 24. Well, we'll start at verse 22. Psalm 118, verse 22, "...the stone which the builders refused has become the headstone of the corner." Now, those words in verse 22 are quoted six times in the New Testament, and they are applied to the Lord Jesus Christ. And they have to do with His resurrection. Now, just leave Psalm 118, we'll come back to it in a moment or two, but just go with me now to Acts 4 to show you this. I want you to turn to that chapter, Acts 4, and look at verse 10. And then we'll go back to Psalm 118. Let's work our way through this here carefully as we come to the end of our study today almost. Acts 4 verse 10, Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole." Now here's one of the references, one of the six times these words are quoted. This is the stone which was set at naught of you builders, which has become the head of the corner. And you notice here very, very clearly that Christ became the headstone of the corner by rising from the dead. Notice that. Verse 10 here tells us, he was crucified, but God raised him from the dead, and when God raised him from the dead, this prophecy was fulfilled. He became the headstone of the corner. Now go back to Psalm 118, and notice with me something very interesting. Verse 22, the stone which the builders refused to become the headstone of the corner. Remember, dear believer, that's Christ. He's the stone refused by men, but made the headstone of the corner. There's His resurrection in view. And it says, this is the Lord's doing. It's marvelous in our eyes. Now listen, this is the day which the Lord hath made. We will rejoice. And be glad of that. Notice carefully that as soon as David in verse 22 and 23 refers to the resurrection of Christ, as soon as he refers to the resurrection of the Lord, he says this, this is the day that the Lord hath made. Now, the word made there, that verb made means to form or fashion or to appoint. Here's the whole picture. David's predicting the resurrection of the Lord. He calls Him the headstone of the corner as a result of His resurrection. And as soon as he says that, he speaks of a day that is made or established to commemorate the resurrection. Therefore, in Psalm 118.22-24, you have a prediction of the resurrection of the Lord, and you have a declaration of the divine appointment of a day. And in that day, what are we to do? It says here, this is the day which the Lord hath made. What are we to do? We will rejoice and be glad in it. What's that? That's worship. This is the day of which this psalm actually speaks. This very day. And every Lord's Day, as we remember the rising again of our blessed Redeemer from the dead to be the headstone of the corner, and in commemoration of that, a certain day is fixed. And we've already found it's the first day of the week. Now, my friend, there is all the proof anyone would ever want that the Lord's Day, as we call it, or the Christian Sabbath, was changed by Christ in all these different ways, so that whereas in the old era they worshiped God especially on the seventh day to remember creation, so we worship God especially on this day, to remember the new creation, redemption and the resurrection of our Lord Jesus Christ. And I tell you right now that any group, like the Seventh-day Adventists or whoever, who want to take people back to meeting on what we call Saturday, they are taking those people back into bondage. back into that which the Lord has abolished, back into that which Christ has set aside. And by His own authority, He changed the day for His New Testament church, as I have shown you today. My dear believing friend, this is the day that the Lord hath made. In that sense, established it according to His own moral law. Therefore, on this day, let us be glad and rejoice. Let us spend this day worshiping God in these assemblies in our own homes, thinking about the Lord, meeting with Him, praying, rejoicing before Him, keeping holy this day. We'll come back to more of these practical things, but may God write His Word upon our hearts, and may He bless it today for His own glory and for His own eternal praise. Let us bow before the Lord now as we come to the end of our service, and may the Lord take this, His truth, and use it in all our hearts. Let's bow together in prayer.