Read Sunday as a First-Day Sabbath (2024)

Table of Contents

• 1. The “First Day Sabbath” Concept
  • 1988-1989 Calendar
• 2. The Sabbath Principle Shown to be an Abiding Principle
  • The Sabbath is a creation ordinance (Genesis 2:3)
  • Gentiles are repeatedly commanded to keep the Sabbath
  • It is one of the “Ten Commandments” (Exodus 20)
  • Explicitly called an everlasting or perpetual statute (Exodus 31:16-17)
  • We are commanded to worship God on the Sabbath
  • Sabbath command to labor for six days
  • New Testament continuation
  • Old Testament prophesy
  • Christ taught proper observance of the Sabbath
  • Christ’s prophesy for the Great Tribulation
  • Revelation 1:10
• 3. Historical Changes In the Sabbath
  • Summary
  • Detailed analysis
  • The Change to “First Day Sabbath” Hinted at in the Old Testament
• 4. Christ’s Resurrection Establishes a New First Day Sabbath
  • The Greek form of the fourth commandment
  • Jewish Sabbath abolished along with all other Old Testament and Old World days
  • Resurrection accounts that bring in a new Sabbath
  • Early Church celebration
• 5. The Early Church Saw Sunday as the Christian Sabbath
  • AD 90 — Didache
  • AD 100 — Epistle of Barnabas
  • AD 107 — Ignatius
  • AD 110 — Pliny the Younger
  • AD 150 — Epistle of the Apostles
  • AD 150 — Justin Martyr
  • AD 180 — Acts of Peter
  • AD 190 — Clement Of Alexandria
  • AD 200 — Bardesanes
  • AD 200 — Tertullian
  • AD 220 — Origen
  • AD 225 — Didascalia Apostolorum
  • AD 250 — Cyprian
  • AD 300 — Victorinus
  • AD 300 — Eusebius of Caesarea
  • AD 345 — Athanasius
  • AD 350 — Cyril of Jerusalem
  • AD 360 — Council of Laodicea
  • AD 387 — John Chrysostom
  • AD 400 — Apostolic Constitutions
• 6. Scriptural Guidelines on How to Observe the Sabbath
  • Guidelines from Jeremiah 17:19-23
  • Guidelines from Genesis 2:1-3: The Day God Blessed
• About the Author
• Notes

1. The “First Day Sabbath” Concept

It is often alleged that the New Testament nowhere makes mention ofSunday as the Sabbath. However, many Greek scholars have pointed outthat the concept of Sabbath has simply been translated away. We willlater be demonstrating that this is clearly shown in the Greek ofMatthew 28:1, Mark 16:1-2, Luke 24:1, John 20:1, Acts 20:7, and 1Corinthians 16:2, all of which speak of a “first day Sabbath.” Indeed,the last passage commands the observance of a “first day Sabbath.”¹It says, “Now concerning the collection for the saints, as I have givenorders to the churches of Galatia, so you must do also: on the first daySabbath let each one of you lay something aside…”

Notice the three imperatives: 1) “as I have given orders,” 2) “so youmust do also,” and 3) “let each lay aside.”

There is clearly a day-keeping which is commanded, and which is quite atodds with Jewish day-keeping. Further evidence is hinted at in Acts 13.Paul preached to the Jews on two consecutive Sabbaths (mentioned in13:14 and 13:44). In Acts 13:42 the Gentiles begged Paul to preach tothem on “the Sabbath in between.”² What is the Sabbath that is “inbetween” these two consecutive Jewish Sabbaths? This book will seek todemonstrate that it was not the seventh day Sabbath (which Paul treatsas no longer binding on the Christian – see Colossians 2:16), but wasinstead the “first day Sabbath,” a day which all “churches” werecommanded to keep (1 Cor. 16:1-2).

To those who object that the concept of a “first day Sabbath” would havebeen confusing, it should be pointed out that exactly the same languageis repeatedly used in the Old Testament. The phrase “first day Sabbath”as well as “eighth day Sabbath” occur in the Hebrew of Leviticus 23:39.

The Septuagint translation of the Old Testament makes provision for themidweek Sabbaths by providing titles to some of the psalms such as “APsalm of David on a first day Sabbath”³ (Greek LXX title for Psalm 24[23 in LXX]), “A song of praise for the sons of Core on a second daySabbath” (Psalm 48 [47 in LXX]), “A Psalm of David on a fourth daySabbath” (Psalm 94 [93 in LXX]).

David intended these psalms to besung on midweek Sabbaths (i.e. intended for festival days, not for theregular Sabbath). Certainly a glance at the following Jewishcalendar will show that there were not only 1st day Sabbaths, 2nd daySabbaths, 3rd day Sabbaths, and 4th day Sabbaths, there were Sabbaths forevery day of the week. Thus Luke 6:1 (Majority Text) can speak of the“second-first Sabbath,” a possible reference to the fact that the 15thand the 22nd of Nisan occurred on Sunday in that year, and Luke isreferring to the 22nd, which would be the second first day Sabbath onthat festival.⁴

1988-1989 Calendar

(Jewish year starts Nisan 1 which in 1988 was March 19)

Column 0 gives some examples of “first day Sabbaths” that occurred in theJewish Calendar. It should be remembered that the Feast of First Fruits (resurrectionday) was never a Sabbath day in its own right. God created something new when Hecalled resurrection day a “first day Sabbath.”

This sample calendar illustrates numerous Sabbaths in the HebrewCalendar. (The highlighted dates are dates that would be Sabbaths evenif they occurred midweek.)

• The first of every month was a new moon Sabbath with the Seventh New Moon being a special Sabbath called the Feast of Trumpets (see below). (Numb. 28:11-15; 29:1-6; Lev. 23:23-25).
• Nisan 15 - the first day of the feast of unleavened bread was a Sabbath. (Lev. 23:6-7; John 19:31)
• Nisan 16 - the feast of firstfruits was not a Sabbath until the New Testament declared it to be so at Christ’s resurrection. When the Gospels, Acts, and Corinthians refer to a “first day Sabbath” they are not referring to a Jewish “first day Sabbath,” although those did occur in connection with other holidays. (Lev. 23:10ff). All the Jewish Sabbaths have been abolished (Col. 2:16) to make room for the new day that the Lord has made.
• Nisan 22 - the seventh day of the feast of unleavened bread was a Sabbath (Numb. 28:17-25).
• Sivan 6 - Pentecost was a Sabbath. In this year (as in the year of Christ’s crucifixion) it falls on Sunday (Lev. 23:15-22).
• Tishri 1 - the Feast of Trumpets was a Sabbath (Lev. 23:24; Numb. 29:1).
• Tishri 8 - the last day of the Feast of Trumpets was also a Sabbath (Lev. 23:36,39). Leviticus 23:39 actually uses the phrases “first day Sabbath” and “eighth day Sabbath.”
• Tishri 10 is the Day of Atonement (see Lev. 23:27-32).
• Tishri 15 - the first day of the Feast of Tabernacles was a Sabbath (Lev. 23:34-38).
• Tishri 21 - the 7th day of tabernacles was a Sabbath (Lev. 23:34-38).

What is of great significance for the New Testament however is that anew Sabbath was created in the Gospels. For the first time in history,the third day of the Passover festival (sometimes calledFirstfruits⁵) was referred to as a Sabbath day in each Gospel (Matt28:1; Mark 16:2; Luke 24:1; John 20:1). Never before had this been donebecause work was previously mandated on that day – threshing the greenfirstfruits harvest. To the Jews, the obvious creation of a new Sabbathday could not have been avoided. In each Gospel account there was a bolddeclaration that something new had come – indeed, that all things werebeginning to be made new. No doubt this is why there was no controversysurrounding the church’s worship being on Sunday. If God had notauthorized Sunday as a Sabbath day, the Christian Jews would havestrenuously objected to substituting the days of worship. Later in thepaper we will examine how this change of days was anticipated in the OldTestament, and why a “Berean” who searched the Old Testament would havebeen able to see that these things were so. This change from seventh dayto first day was no surprise. It was the natural result of the coming ofthe Messiah.

2. The Sabbath Principle Shown to be an Abiding Principle

The Sabbath is a creation ordinance (Genesis 2:3)

Since the other creation ordinances of labor (Gen. 2:15), marriage (Gen.2:24-25) and fruitfulness (Gen. 1:28), have abiding significance for allmankind, one would expect the same of the Sabbath. This appears to beChrist’s interpretation when He declares that the Sabbath was made formankind (Mark 2:27). Set in the context of creation (man not being madefor the Sabbath, but the Sabbath being made for man), Christ seems toagree that the Sabbath was observed as a creation ordinance when mankindwas made. If this is true, then all attempts to treat the Sabbath as aninstitution unique to Israel are eliminated.

Gentiles are repeatedly commanded to keep the Sabbath

(Exodus 20:10; Deut. 5:14; Numb. 15:30-36; Neh. 13:16 in context of15-22; Isaiah 56:1-8; 66:23). Evidence of Sabbath observance prior tothe formation of Israel can be seen in the fact that Cain and Abeloffered their sacrifices at the end of the week (literal Hebrew of Gen.4:3 is “at the end of the days”). Likewise, time was divided up into“weeks” (Gen. 29:27-28) or periods of “seven days” (Gen. 7:10; 8:10,12)long before Israel came on the scene. This is why Israel observed theSabbath before the Ten Commandments were written on stone (see Ex.16:23,25-26,29). The evidence for this being a moral precept binding onall men is strong.

It is one of the “Ten Commandments” (Exodus 20)

These commandments were written by the very finger of God to show theirimportance and they were written on stone to show their abidingvalidity. God’s law is always summarized as “Ten Commandments” (Ex.34:28; Deut. 4:13; 10:4), not as nine. It is arbitrary to chisel one ofthe commandments out of the stone on which they were written.

Explicitly called an everlasting or perpetual statute (Exodus 31:16-17)

This is because it is a sign of the everlasting covenant (Ezek.20:12,20; Is. 55:3 with 56:1-8; Ex. 31:16-17).

We are commanded to worship God on the Sabbath

Lev. 23:3; cf. e.g. 2 Kings 4:23; and Christ’s habit of meeting on theseventh day with God’s people (Mark 6:2; Luke 4:16) which habit wewill see was transferred to the first day of the week after theresurrection.

Sabbath command to labor for six days

If the fourth commandment has been thrown out as some allege, how canthe Ten Commandments summarize all the law? (cf. 2 Thes. 3:6-15, etc. forthis side of the commandment.)

New Testament continuation

“There remains therefore a Sabbath observance⁶ for the people ofGod” (Heb. 4:9). Far from being abolished, the Bible says it “remains.”

Old Testament prophesy

The Old Testament prophesied that in New Testament times Gentiles wouldhonor the Sabbath (Isa. 56:1-8) and that eventually “’from one Sabbath toanother, all flesh shall come to worship before Me,’ says the Lord”(Isaiah 66:23, emphasis added). There is no time period prior to theresurrection of Jesus Christ that this statement could have beenfulfilled. It applies to Gentiles in our era.

Christ taught proper observance of the Sabbath

(Matt. 12:1-14; Mark 2:23-3:6; Luke 13:10-17; 14:1-6; John 7:22-24). Inthese passages Christ does not overturn the Old Testament. Instead, Heuses the Old Testament to justify His actions and to overturn the falseinterpretations and additions imposed by the Pharisees.

Christ’s prophesy for the Great Tribulation

He said that there would still be a Sabbath that true Christians oughtto be concerned about (Matt. 24:20). Whatever interpretation of prophecyone might have, this is clearly in the New Covenant era.

Revelation 1:10

This verse indicates that there is still a day of the week that is setapart as belonging to the Lord and is called “the Lord’s day.”

If Scripture teaches that the Sabbath is a permanent moral law, it wouldrequire specific information from the Lord to authorize any change inthe day. It is to that subject that we now turn.

3. Historical Changes In the Sabbath

Summary

Before the Fall of Adam and Eve into sin, mankind was supposed tostart his week with a Sabbath. After the Fall, God commanded man toend His week with a Sabbath. This is charted out below.

The Paradise rest which God provided and which was symbolized in theSabbath was forfeited by man’s disobedience and would only be restoredagain by the second Adam’s future obedience. In Christ, the day for theSabbath is restored to its creation place and man can once again rest inGod’s finished work of re-creation and redemption before He goes forthin obedience to the Lord.

Detailed analysis

According to Exodus 20:11 all seven days of God’s creation week were tobe a model for man’s dominion and rest. The order of activities on eachof the days is instructive for our own dominion activities. In thisbook, however, we will only focus on days six and seven.

Day six of creation (the day of preparation)

One facet of dominion that was commanded on day six was to prepare forthe Sabbath (Ex. 16:22-30). This day was called “the day of Preparation”(Matt. 27:62), “Preparation Day” (Mark 15:42; John 19:14,31,42) orsimply “the Preparation” (Luke 23:54). On this day all necessary workwas done ahead of time to enable worship on the Sabbath. In the originalcreation week God’s preparations included preparing a home (Eden) and acommunity (Eve) in which to worship. God deliberately created Adam (asthe head of the home) prior to those two preparations, perhaps as a formof teaching.

Day Seven of God’s Week is Day One of Man’s Week

The days of creation are all counted from evening to evening. By ourWestern method of counting, day six started on Friday night and finishedSaturday night at 6pm. The exact wording for each day isinteresting. It says, “the evening and the morning were the first day”(1:5, emphasis added), etc. Adam had not experienced the evening of day six, and maybenot even the morning. Certainly Eve did not experience anything but ashort period at the end of day six. This conclusion is reached from thefollowing information. The order of events on day six were a) creationof land creatures (1:24-25), b) creation of Adam (2:7), c) creation ofthe garden (2:8), d) instructions to man (2:15-17), e) bringing animalsbefore Adam to be named, but also to create a desire for him to have hisown mate (2:18-20), f) creation of Eve (2:21-25), g) instructions(1:28-30) and h) ending the day with the declaration that it was “verygood” (1:31). If Genesis 1:29-31 is compared with the time span of2:7-22, it becomes evident that Eve was created toward the end of daysix, just in time to hear God’s blessings and commands in 1:28-31 andthe ushering in of the Sabbath.

Thus mankind’s first full day was God’s Sabbath day. Day seven of God’sweek (as defined by “evening and morning”) was mankind’s first day (asdefined by “evening and morning”). This can be diagrammed as follows:

Why did God have mankind start their week with a rest rather than end itwith a rest as God did? Because God intended man on every level todemonstrate a commitment to the Creator/creature distinction. Man mustnot play God by taking dominion in his own wisdom. Instead, God intendedman to start his week by bowing to God and listening to God on theSabbath. It is only as man rests in God’s finished work of creation thathe will be in a position to take godly, dependent, and humble dominion ofhis own.

Adam’s Rebellion Against God’s Sabbath Rest

Adam rebelled against God’s design. He sought to start his weekindependent of God rather than dependent in worship. When God came tomeet with His people in a visible form “walking in the garden in thecool of the day” (3:8), He found that they rebelled against His purposefor both Sabbath and dominion. They had bought into Satan’s lie that“you will be like God” (3:5). They had submitted to a wisdom alien toGod’s, had sought to take dominion independently of Him, and hadworshipped and served the creation rather than the Creator. Adam, by hisdecision, had destroyed the whole purpose and character of the Sabbathand in doing so had made dominion into a demonic activity.

God Shows Mercy, but Rubs Adam’s Face in the Sabbath he Disdained

Praise the Lord! God did not make all rest and dominion impossiblefor Adam and Eve by throwing them into hell. It’s true, there wascursing of both Adam’s dominion and his rest, but there was alsoredemption and blessing found along with the curse. Genesis 3:15prophesies of the coming of Jesus who would destroy the works of thedevil. Apart from the coming of Jesus, the promise of rest in theSabbath would have been false and the Sabbath would have ceased to be ameaningful command. So God placed the time for worship atthe end of the week. In effect God told Adam, “So you want to be likeGod!? So you want to start your week with dominion rather than rest!?? Iwill let you do so. In fact, to show how miserable all dominion can beapart from grace I will command you to do as I did. From this point onyou must begin your week with dominion and only after long and hardstriving will I give you rest. The fact that there still is rest is apromise that one day at the end of this age, the promised Messiah willbring true rest. He, as the Second Adam, will accomplish what you failedto.” So the Sabbath was no longer celebrated at the beginning of theweek, but at the end of the week. The rest was cursed⁷ as well as thedominion.

This can be diagrammed as follows:

Until the time of Jesus, mankind is commanded to imitate God to show howimpossible it is for us to play God. From this point on, worship was atthe end of the week. This is the literal meaning of Genesis 4:2. WhenCain and Abel bring their sacrifices before God, it is said to be at theend of the week, or as the margin says literally, “at the end of thedays.” We have hints in Noah of this same pattern. Again we have hintsin the patriarchs that they kept a seventh day Sabbath. In Exodus 16,before Israel even gets to Sinai and before the law is given, theyobserve the Sabbath on the seventh day. The law at Sinai condemns, butit also gives hope in a future Messiah. The New Testament uses thisSabbath imagery not only to speak of the bondage symbolized inpre-resurrection Sabbath observance, but also the liberty and grace inthe change of the day.

Failure to Observe a First Day Sabbath Ignores Christ’s Finished Work

In the Old Covenant, while the seventh day Sabbath was a reminder ofman’s inability, it was also a gracious promise of what Christ would do.It symbolized that what is impossible for those in the First Adam, theSecond Adam accomplishes. Because Jesus is both God and man, He cansatisfy the demand of the law. Christ kept all the demands of theprevious covenants and was also punished for “the transgressions underthe first covenant, that those who are called may receive the promise ofthe eternal inheritance” (Heb. 9:15). By His redemption He made a newcreation (2 Cor. 5:17-19; Rom. 8:19-25) and entered His rest (Heb. 4:10).He again gave us the pledge of the first day Sabbath (see below) whichheld out the promise of our consummation state as we labor for Christ’skingdom and seek to “subdue all things” (Heb. 2:5-8). Since we aresinners, this would also be an impossible request, so Christ not onlyenters His rest as God, but as our representative Second Adam He laborsto subdue all things to Himself on our behalf (Heb. 1:13; 2:8-18).Before we can subdue the world to King Jesus, we must first rest inHis finished work of redemption.

To fail to start our week with rest (on Sunday) is to make the samemistake that Adam made. When Adam broke the first Sabbath by taking hisown dominion and looking to another source for wisdom, he forgot thatGod had already provided everything that he needed for life andgodliness. It is true that after the fall, men had to look forward to anew provision that had not yet come (Jesus). Now that Jesus has come, itis an insult to His grace to continue to celebrate a seventh day Sabbathas if He has not come. Colossians 2:11-17 tells us that to continue toobserve Jewish days (all of which looked forward to Jesus) is to submitto bondage and frustration in the same way that religious observance ofcircumcision does. Circumcision was a blessing in the Old Covenantbecause it pointed to Jesus, but once Jesus has come, to get circumcisedinsults Christ’s finished work. In the same way, Paul says “Let no onejudge you … [with respect to] sabbaths, which are a shadow of thingsto come, but the substance is of Christ” (vv. 16-17). The rest of thisbook proves that there truly is a “first day Sabbath” which has beenrestored to God’s people. Because of Christ’s resurrection on EasterSunday we have been given new power to take dominion as we are supposedto. To ignore or violate the Sabbath is to try to take dominion in ourown strength and in our own way.

The Change to “First Day Sabbath” Hinted at in the Old Testament

Isaiah 65-66 anticipates the time when all things will be made new as aresult of Christ’s incarnation (66:7-9). This includes ultimately a newheavens and earth (65:17), but prior to that time there will be changesin God’s people (65:18-19), changes in the extent of Deuteronomy 28 typeblessings (65:20-25), and even changes in worship (66:1-4) and churchgovernment (66:18-21). If priests and Levites in the new covenant willno longer be from the tribe of Levi but will be from the Gentiles(66:21), then it should be no surprise to us that the Sabbath isincluded in the “new” things when “from one Sabbath to another, allflesh shall come to worship before” God (66:23). Both chaptersanticipate radical changes in Christ’s making all things new.

This new covenant creation was anticipated in the Old Testament feastdays by the “eighth day Sabbath” which pointed figuratively to Christ(cf. e.g. Lev. 23:39). What is the eighth day? Sunday. This “eighth day”concept occurs repeatedly in the festivals (Lev. 23:5,10ff,15ff,34-36,39).

This new creation was anticipated by the Jubilee year which was the yearafter the seventh seven. Christ declared Himself to be the fulfillmentof the Jubilee (Luke 4:19). Every Sunday is the day after the seventh –a miniature jubilee if you will.

This new creation is recognized to be a new “day which the LORD hasmade” (Psalm 118:24); namely the resurrection day when Christ enteredHis rest. This resurrection “day” fulfills in the new creation thefunction that the old day “made” by God had: it is set apart as His day(Rev. 1:10). This is why Hebrews 4:8 indicates that when Psalm 95 isreferring to “another day” (namely the resurrection) it signifies that“there remains therefore a Sabbath rest for the people of God” (Heb.4:10).

In light of Peter’s exposition of Psalm 118 in Acts 4:10-12, it appearsreasonable that when Psalm 118:24 says, “this is the day that the LORDhas made; we will rejoice and be glad in it,” it is a reference not justto Christ’s resurrection, but the making of a new day of our weeklycelebration. It does apply at least to the resurrection of Christ, butit appears to be an ongoing day of celebration.

4. Christ’s Resurrection Establishes a New First Day Sabbath

After the resurrection, and only after the resurrection, is worshipperformed corporately on a weekly basis on the first day of the week.The Gospels authorize the change by indicating in their accounts of theSabbath that there was now a “first day Sabbath.” Since the Englishtranslations tend to obscure this point that has been made bySabbatarian commentators, I will give you the Greek, a literal rendering into English, and two other possible translations offered by Greek scholars. Note especially the form of the word “Sabbath,” and compare that form with the Jewish Sabbath of Exodus 20, Colossians 2:16, and Matthew 28:1.

The Greek form of the fourth commandment

Μνησθητι την ἡμέραν τῶν σαββάτων ἀγιαζειν αὐτην. (Ex. 20:8)

Remember the Sabbath day to keep it holy. (Ex. 20:8)

Jewish Sabbath abolished along with all other Old Testament and Old World days

Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. [σαββάτων] (Col. 2:16 in ESV).

This verse together with verse 17 shows that the Old Covenant Sabbath is no longer binding since it pointed forward to Christ. Paul removes all Old Covenant holy days that pointed to Christ and the New Testament replaces them with one holy day that points back to Christ. But this issue of judgment shows that certain days are no longer binding. Later we will see that there is a New Covenant day that is binding.

Resurrection accounts that bring in a new Sabbath

Matthew 28:1

Ὀψε δε σαββάτων τη ἐπιφωσκουση ἐις μιαν σαββάτων,

Note: The same word σαββάτων in the same context using the same grammar shouldhave the same translation. It is arbitrary to translate this word as “Sabbath” in the first phrase and as “first day of the week” in the second phrase.

NKJV: Now after the Sabbath, as the first [day] of the weekbegan to dawn.

Literal: Now after the Sabbath, as the first [day] Sabbathbegan to dawn.

Translation of Johns D. Parker, Cranmer and some other Greekscholars: Now after the Sabbath; towards one of the Sabbaths(He gives the same translation for the other “first day Sabbath” passages given below. We will shortly show how grammatically it is impossible to take this as anything but a singular Sabbath because of the singular femine modifier μίαν that implies the word “day.”)

Youngs: And on the eve of the sabbaths, at the dawn, toward thefirst of the sabbaths (Similar for other Gospel accounts.)⁸

Before we move on to other examples in the New Testament, I want tocomment on why “first day Sabbath” is the most natural rendering of theGreek.

First, this was the way Jews translated the Hebrew for the Sabbath intoGreek. For those who think that the genitive should be translated withan “of,” it should be noted that the usual case for Sabbath is thegenitive since its original meaning was “of rest,” (i.e. a day of rest).Thus των σαββάτων in Exodus 20 is simply “the Sabbath” and Ὀψε δεσαββάτων is simply “and after the Sabbath.” Likewise, the singular day“Sabbath” is usually in the plural. This can be seen by even a casualglance through a Greek concordance.

Why does the translation have tochange when the form is the same for both words in Matthew 28:1? Whileit is possible to paraphrase σαββάτων as “week,” there is only oneBiblical text where such a paraphrase would be helpful (Luke 18:12) andthat is simply because “I fast twice since the Sabbath” would be toowooden for an English translation.

Interestingly, only one extraBiblical citation is given by BAGD as warranting such a paraphrase. Theusual term for “week” is ἑβδομας. Just for the sake of argument, ifindeed it is an extremely rare form for “week,” it would seem curious tome that such a rare form would find its way into all four Gospelaccounts, be used by Greek speaking Luke, and be used by Paul when ἑβδομας wouldhave been the expected form for “week.” The Sunday Sabbatariantranslation is really to be preferred.

Second, the grammar calls for it. Keep in mind that μίαν (“first”) is inthe feminine singular accusative whereas σαββάτων (Sabbath) is neuterplural genitive (just as in the Greek form of the fourth commandment –see above). Therefore, it is clear that μίαν does not modify σαββάτων,but rather it modifies the implied word “day.” This construction occursseveral times in the LXX. Therefore, it is grammatically impossible to translateit as “one of the sabbaths.” It has to be “first day sabbath.”

Third, the ancient translations translate it as “first day Sabbath.”⁹

A listing of other occurrences of “first day Sabbath” in the NewTestament helps to make the previous points clear.

Mark 16:1-2,9

Και διαγενομένου τοῦ σαββάτου, Μαρῖα, … και; λίαν πρωῖ τῆς μιᾶςσαββάτων ἐρχονται ἐπι; το; μνημεῖον, ἀνατέλαντος τοῦ ἡλίου… Ἀναστάςδε πρώ πρῶτη σαββάτου

Notice that this second form of the word “Sabbath” is also used forboth Saturday and Sunday.

NKJV: Now when the [Jewish] Sabbath was past, Mary Magdalene, Marythe mother of James, and Salome brought spices, that they might come andanoint Him. Very early in the morning, on the first day of the week,they came to the tomb when the sun had risen.

Literal: Now when the Sabbath was past¹⁰ … Very early in themorning, on the first day Sabbath, they came to the tomb when the sunhad risen… And rising early on the first day Sabbath.

Luke 24:1

Τῆ δε μιᾶ τῶν σαββάτων, ὁφθρου βαθεος, ῆλθον ἐπι το μνῆμα

NKJV: Now on the first day of the week, very early the morning,they came to the tomb.

Literal: Now on the first day Sabbath, at early dawn, they came tothe tomb.

John 20:1

Τη δε μια τον σαββάτων, Μαρία ἡ Μαγδαληνη; ἐρχεται πρωί σκοτιας ἐτιοὐσης εἰς το μνεῖον

NKJV: Now on the first day of the week Mary Magdalene came to thetomb early, while it was still dark.

Literal: Now on the first day Sabbath Mary Magdalene came to thetomb early, while it was still dark.

Early Church celebration

We find Luke and Paul distinguishing between the Sabbath and the firstday Sabbath so that there would be no confusion when relating historythat occurred where both Sabbaths were being practiced: the seventh daySabbath by unbelieving Jews and the first day Sabbath by thechurch.¹¹

Acts 13:42ff

εἰσελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων, ἐκάθισαν. (Acts 13:14)

They went into the synagogue on the Sabbath and sat down (Acts 13:14)

Ἐξιόντων ˹ δὲ ˺ ἐκ τῆς συναγωγῆς τῶν Ἰουδαίων, παρεκάλουν τὰ ἔθνη εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ˹ ῥήματα. (Acts 13:42)

So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the Sabbath in between (τὸ μεταξὺ). (Acts 13:42)

Acts 13:13-41 show Paul reasoning with the Jews on their Sabbath day in their synagogue. When they rejected the word, Paul gave the same words to them on a Sabbath in between the Jewish Sabbaths. What is that “in between Sabbath”? Rev. Johns D. Parker, Ph.D. explains:

When Paul and Barnabas were at Antioch in Pisidia, on their firstmissionary tour, we have the most indisputable evidence of the transferof the Sabbath from Saturday to Sunday. Paul first preached to the Jewsin their synagogue on the (Jewish) Sabbath, and “when the Jews were goneout of their synagogue [Acts 13:42], the Gentiles besought that thesewords might be preached to them the next Sabbath” (εἰς το μεταξυσαββατον in the Sabbath in between), that is, the Sabbath between the(Jewish) Sabbaths. And the narrative continues (Acts 13:44), and thenext Sabbath day (τό δε; ἐχομενω σαββατω σχεδον on the following Sabbathjust at hand), came almost the whole city together to hear the Word ofGod. When the participle ἐχομενος is used in reference to place itdesignates a place that is near or next, as in Mark 1:38 where Christsaid “let us go into the next towns” (ἀγωμεν εἰς τας ἐχομεναςκωμοπολεις). When the participle is used in reference to time itdesignates the next day, as in Acts 21:26, where “Paul took the men, andthe next day [τη ἐξομενη ἡμερα] purifying himself with them enteredinto the temple.” The evangelist here says the following Sabbath, (onwhich the Gentiles would naturally hold religious service), was betweenthe (Jewish) Sabbaths, and near at hand, that is, on Sunday. Canlanguage be framed that would prove the transfer of the Sabbath fromSaturday to Sunday more clearly and indisputably than this language ofthe inspired evangelist?¹²

While I believe that Parker is much too dogmatic, his interpretation isat least possible and is included for completeness.

Acts 20:7

(See comments under Revelation 1:10 on the significance of this verse.)

Ἐν δε τή μια των σαββάτων, συνηγμενων των μαθητων του κλασσαι ἀρτον, ὁΠαυλος διελεγετο αὐτοις

NKJV: Now on the first day of the week, when the disciples cametogether to break bread, Paul spoke to them.

Literal: Now on the first day Sabbath, when the disciples cametogether to break bread, Paul spoke to them.

1 Corinthians 16:2

κατα μιαν σαββάτων ἐκαστος ὑμων …

NKJV: On the first day of the week, let each of you …

Literal: On the first day Sabbath, let each of you …

The context of this verse is also significant:

“Now concerning the collection for the saints, as I have given ordersto the churches of Galatia, so you must do also: On the first day ofthe week let each one of you lay something aside, storing up as he mayprosper, that there be no collections when I come.”

(This is the present active imperative. Imperative shows it to be acommand. Present shows it to be continuous.)

This is one of several passages which shows that the New Testament isnot against “day keeping.” Notice that Paul wanted the offerings takenon a certain day: the first day Sabbath. The establishment of this dayis a command, something the Corinthians must do, and something that wasuniversally mandated for all churches. Many people will use Romans 14,Galatians 4:9-10, and Colossians 2:16-17 to teach that there is nodistinction in days in the New Covenant and that day-keeping is notnecessary. Not only does such an interpretation contradict this passage,but it does violence to the context of each of those passages. Each ofthose passages are clearly dealing with the issue of whether the JewishSabbath days continue. To make way for the New Covenant Sabbath, theJewish Sabbaths had to pass away, but those passages do not make everyNew Covenant day alike.

Seventh Day Adventists have tried to say that this passage is onlytalking about setting aside some money in the home on each pay day, andthat the first day of each week was probably pay day. As Gordon Feenotes, “Deissmann, LAE, p. 361, put forth this suggestion butacknowledged that it had no known support. It seems altogether toomodern to have merit.”¹³ Not only does it not have support, but thereis much evidence that laborers were paid on a daily basis (see, forexample, Lev. 19:13 where employers were not allowed to wait till thenext day to make payment; see also Matt. 20:1-16). There is nogetting around the religious significance of “the first day” no matterhow you translate the Greek. Notice, too, that the context indicates thatthis is an “order to the churches” (v. 1). This is church practice inother nations as well (v. 1) that is being addressed, not privatecharity. Charles Hodge commenting on the phrase “Every one was to lay byhimself” (ἕκαστος ὑμῶν παῤ ἑαυτῷ τιθέτω, θησαυρίζων) says,

To this interpretation [that it means individuals should store up intheir houses] it may be objected that the whole expression is thusobscure and awkward…The words do not mean to lay by at home, butto lay by himself…What he has to do with it, or where he was todeposit it, is not expressed. The word θησαυριζων means putting intothe treasury, or hoarding up, and is perfectly consistent with theassumption that the place of deposit was some common treasury, and notevery man’s house.

If Paul directed this money to be laid up at home,why was the first day of the week selected? It is evident that the firstday must have offered some special facility for doing what is hereenjoined. The only reason that can be assigned for requiring the thingto be done on the first day of the week, is, that on that day theChristians were accustomed to meet, and what each one had laid asidefrom his weekly gains could be treasured up, i.e. put into the commontreasury of the church.

The end which the apostle desired toaccomplish could not otherwise have been effected. He wished that theremight be no collections when he came. But if every man had his moneylaid by at home, the collection would be still to be made. Theprobability is, therefore, Paul intended to direct the Corinthians tomake a collection every Lord’s day for the poor, when they met forworship.¹⁴

Certainly on the other occasions when Paul spoke of this particularoffering for Jerusalem it was described in the language of worship andfellowship, not of private charity: “fellowship” (2 Cor. 8:4; 9:13; Rom.15:26), “service” (2 Cor. 8:4; 9:1,12-13; Rom. 15:31; cf. v. 25), “grace”(2 Cor. 8:4,6-7,9,19), “blessing” (2 Cor. 9:5), and “divine service” (theGreek word is λειτουργια from which we get our word “liturgy.” cf. 2 Cor.9:12; Rom. 15:27). This was clearly an act of worship in the communityof believers.

Therefore, even if the translation given is not accepted, it is stillclear that corporate worship was on Sunday rather than on Saturday, andtherefore God’s authorized stated worship services are on Sunday and notSaturday. Sunday is the day “sanctified” to Him.

Revelation 1:10

Ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ·

I was in the Spirit on the Lord’s day.

Just as the “Lord’s Supper” is a meal that is set aside for the Lord ina way that makes it unique, the “Lord’s day” is a day which is setaside for the Lord in a way that makes it special. It is a day that is“sanctified to the Lord.”

This is exactly the same Greek syntax as is used to describe the “Lord’sSupper” (1 Cor. 11:20). The Lord set aside one supper as belonging to Himin a special way, and since He is “Lord of the Sabbath” (Matt. 12:8), He“made” the day (cf. Ps. 118:24) on which Christ arose to be a day thatis set aside as belonging to Him in a special way.

Though it had always been Christ’s habit to meet corporately on Saturday(Luke 4:16), He changed that habit so that now the only records we haveof His meeting corporately (at least that are dated) are on Sunday.¹⁵Since Sunday is the Lord’s day, it was the day for meeting with Jesus inworship (Mark 16:9,12,14; Luke 24:13-35 compared with John 20:14-17 and19-23; Luke 24:36-49 compared with John 20:26-29). Pentecost was on aSunday (compare Lev. 23:15-16 with Acts 2:1ff) and therefore thedisciples were “all with one accord in one place” (Acts 2:1). Paul,arriving in Troas on Monday (Acts 20:6) delayed his hurried trip¹⁶until the following Monday so that he could worship with the church onSunday (Acts 20:7).

If, as Seventh Day Adventists assert, there was nosignificance to his meeting on this day, then why does the passage notmention any other meetings in the previous seven days? It was clearlySunday, not Saturday on which the “disciples came together to breakbread” (v. 7). Paul was clearly delaying his rushed trip for apurpose. A conclusion that can be drawn from all of the above is thatthe Old Testament anticipated another day (Heb. 4:8)¹⁷ and that thisresurrection day logically implies that “there remains therefore aSabbath rest for the people of God” (Heb. 4:9). This Sabbath will not betaken away until eternity when we are done with our labors and ceasefrom our dominion as God did from His (Heb. 4:10).

The Sabbath, as aneverlasting statute (Exodus 31:16-17), will not pass away until heavenand earth pass away. It is a sign of the everlasting covenant (Ezek.20:12,20; Isa. 55:3 with 56:1-8; Ex. 31:16-17). Like the other twosigns of the covenant (which are also “forever”) they change into NewCovenant forms: circumcision into baptism, Passover into Lord’s Supper,and seventh day Sabbath into first day Sabbath. The day that belonged tothe Lord in the Old Covenant was Saturday (Ex. 20:10) and the day whichbelongs to the Lord in the New Covenant is Sunday, “the Lord’s day,”commemorating on a weekly basis Easter Sunday (Rev. 1:10).

5. The Early Church Saw Sunday as the Christian Sabbath

Seventh Day Adventists sometimes claim that Sunday observance startedwith Constantine. Others say that the Pope instituted Sunday in place ofSaturday worship. Others more cautiously have suggested that though thechurch may have worshipped on Sunday, it rested on Saturday and nevercalled Sunday a “rest day.”

This is so clearly wrong that it amazes me how entrenched this mythologyhas become.

• In AD 100, Barnabas spoke of Sunday as “the Sabbath” which God hadmade.
• In AD 200, Tertullian said that the church solemnizes Sunday just asJews solemnize Saturday.
• In AD 220, Origen insisted that on Sundays we must abstain fromall work and devote the entire day to worship, readings and privatedevotions.
• In AD 300, Eusebius called Sunday “the one and only truly holy day” in 300AD.

Indeed, from AD 74 and on, there are so many references to Sunday beingtreated as a rest day, a “commandment,” a holy day, and as a replacementfor Saturday Sabbaths that to continue claims to the contrary is eitherdishonest or ignorant. It is clear that (with the exception of a smallheretical Jewish group known as the Ebionites) the universal practice ofthe church was to treat Sunday as the authorized holy day of the week.It is clear that they saw Saturday Sabbaths as discontinued and SundaySabbath worship as obligatory. The following quotes should help toestablish that fact.

AD 90 — Didache

The following quote demonstrates that:

• The Lord’s day (earlier said to be Sunday) is a day for communion

But every Lord’s day, do ye gather yourselves together, and breakbread, and give thanksgiving after having confessed your transgressions,that your sacrifice may be pure. But let no one that is at variance withhis fellow come together with you, until they be reconciled, that yoursacrifice may not be profaned. For this is that which was spoken by theLord [Matt. 5:23-24].¹⁸

AD 100 — Epistle of Barnabas

The following quote demonstrates that:

• Christians keep the eighth day.¹⁹
• This day is the day Christ rose from the grave (Sunday).²⁰
• This day is a Sabbath.
• God has rejected the seventh day Sabbath.

Moreover God says to the Jews, ‘Your new moons and Sabbaths 1 cannotendure.’ You see how he says, ‘The present Sabbaths are not acceptableto me, but the Sabbath which I have made in which, when I have restedfrom all things, I will make the beginning of the eighth day which isthe beginning of another world.’ Wherefore we Christians keep theeighth day for joy, on which also Jesus arose from the dead and when heappeared ascended into heaven.²¹

AD 107 — Ignatius

The following quote demonstrates that:

• The Jewish Sabbath has been replaced by the Lord’s Day.
• It is sin to continue to celebrate Saturday as the Sabbath inpreference to Sunday, since Sunday alone is the Lord’s Day.
• Jews (“those who were brought up in the ancient order of things) whoconvert to Christianity must observe the Lord’s Day, not the JewishSabbath.
• Every Christian is obligated to “keep” the Lord’s Day.
• Sunday is the chief day of the week.

Be not deceived with strange doctrines, nor with old fables, which areunprofitable. For if we still live according to the Jewish law, weacknowledge that we have not received grace… If, therefore, those whowere brought up in the ancient order of things have come to thepossession of a new hope, no longer observing the Sabbath, but livingin the observance of the Lord’s Day, on which also our life has sprungup again by Him and by His death (which some deny), through whichmystery we received faith, and on account of which we suffer in orderthat we may be found disciples of Jesus Christ our only teacher, howshall we be able to live apart from him for whom even the prophets werelooking as their teacher since they were his disciples in the spirit?…let every friend of Christ keep the Lord’s Day as a festival, theresurrection-day, the queen and chief of all the days of the week. It isabsurd to speak of Jesus Christ with the tongue, and to cherish in themind a Judaism which has now come to an end. for where there isChristianity there cannot be Judaism… These things I address to you,my beloved, not that I know any of you to be in such a state; but, asless than any of you, I desire to guard you beforehand, that ye fall notupon the hooks of vain doctrine, but that you may rather attain to afull assurance in Christ…²²

AD 110 — Pliny the Younger

The following quote demonstrates that:

• Christians meet “on a fixed day.”
• This day is measured not by Jewish reckoning of evening to evening(i.e., Saturday Sabbath), but from morning worship to eveningworship. This is indirect evidence of a Sunday gathering from apagan.

they were in the habit of meeting on a certain fixed day before itwas light, when they sang in alternate verses a hymn to Christ, as to agod, and bound themselves by a solemn oath not to (do) any wicked deeds,never to commit any fraud, theft, or adultery, never to falsify theirword, nor deny a trust when they should be called upon to deliver it up;after which it was their custom to separate, and then reassemble topartake of good food—but food of an ordinary and innocent kind²³

AD 150 — Epistle of the Apostles

The following quote demonstrates that:

• The day belonging to the Lord is said to be the eighth day.

I [Christ] have come into being on the eighth day which is the dayof the Lord.”

AD 150 — Justin Martyr

Quote #1

The following quotes demonstrate that:

• Keeping Sunday as a holy day is binding. Though we would disagree with Justin’s exegesis to support why thechurch has rejected the Jewish Sabbath, it is clear that he believesthe seventh day Sabbath of the Jews is no longer binding.

…those who have persecuted and do persecute Christ, if they do notrepent, shall not inherit anything on the holy mountain. But theGentiles, who have believed on Him, and have repented of the sins whichthey have committed, they shall receive the inheritance along with thepatriarchs and the prophets, and the just men who are descended fromJacob, even although they neither keep the Sabbath, nor are circumcised,nor observe the feasts. Assuredly they shall receive the holyinheritance of God.²⁴

But if we do not admit this, we shall be liable to fall into foolishopinion, as if it were not the same God who existed in the times ofEnoch and all the rest, who neither were circumcised after the flesh,nor observed Sabbaths, nor any other rites, seeing that Moses enjoinedsuch observances… For if there was no need of circumcision beforeAbraham, or of the observance of Sabbaths, of feasts and sacrifices,before Moses; no more need is there of them now, after that, accordingto the will of God, Jesus Christ the Son of God has been born withoutsin, of a virgin sprung from the stock of Abraham.²⁵

There is no other thing for which you blame us, my friends, is therethan this? That we do not live according to the Law, nor, are wecircumcised in the flesh as your forefathers, nor do we observe theSabbath as you do.²⁶

(In verse 3 the Jew Trypho acknowledges that Christians ‘do not keep the Sabbath.’)

Quote #2

The following quote demonstrates that:

• Public worship is held on Sunday

But Sunday is the day on which we hold our common assembly, because itis the first day of the week and Jesus our saviour on the same day rosefrom the dead.²⁷

Quote #3

The following quote demonstrates that:

• Uses Old Testament “eighth day” language to speak of the first dayof the week.
• Sunday is the “first of all days.” If (as many Seventh DayAdventists claim), the early church kept a Saturday Sabbath, thereis no way that Justin would call Sunday the first of all days. Thatimplies that it is more holy than and supersedes all other days ofthe week.

The commandment of circumcision, requiring them always to circumcisethe children on the eighth day, was a type of the true circumcision bywhich we are circumcised from error and evil through the resurrectionfrom the dead on the first day of the week of Jesus Christ our Lord. Forthe first day of the week, although it is the first of all days, yetaccording to the number of the days in a cycle is called the eighth(while still remaining the first).²⁸

Quote #4

The following quote demonstrates that:

• Full worship service was held on Sunday
• Christ taught his apostles to worship on Sunday after Hisresurrection

We are always together with one another. And for all the things withwhich we are supplied we bless the Maker of all through his Son JesusChrist and through his Holy Spirit. And on the day called Sunday thereis a gathering together in the same place of all who live in a city or arural district. (There follows an account of a Christian worshipservice, which is quoted in VII.2.) We all make our assembly in commonon the day of the Sun, since it is the first day, on which God changedthe darkness and matter and made the world, and Jesus Christ our Saviorarose from the dead on the same day. For they crucified him on the daybefore Saturn’s day, and on the day after (which is the day of the Sun)he appeared to his apostles and taught his disciples these things.²⁹

AD 180 — Acts of Peter

The following quote demonstrates that:

Quote #1

• Jewish Sabbath abolished

Paul had often contended with the Jewish teachers and had confutedthem, saying ‘it is Christ on whom your fathers laid hands. He abolishedtheir Sabbath and fasts and festivals and circumcision.’

Quote #2

The following quote demonstrates that:

• Sunday is a Sabbath
• Sunday is the Lord’s Day

Early in the morning when the Sabbath dawned, a multitude fromJerusalem and the surrounding country came to see the scaled sepulchre.In the night in which the Lord’s day dawned, while the soldiers in pairsfor each watch were keeping guard, a great voice came from heaven…Early in the morning of the Lord’s day Mary Magdalene, a disciple ofthe Lord…came to the sepulchre.

AD 190 — Clement Of Alexandria

The following quote demonstrates that:

• The Gospel way of keeping the fourth commandment is on the Lord’s Day
• The Lord’s Day is the day Christ rose from the dead (Sunday)

He does the commandment according to the Gospel and keeps the Lord’sday, whenever he puts away an evil mind…glorifying the Lord’sresurrection in himself.³⁰

AD 200 — Bardesanes

The following quote demonstrates that:

• Assemble on the first day of the week.
• The first day is the only day mandated for assembly (“on one day”)

Wherever we are, we are all called after the one name of ChristChristians. On one day, the first of the week, we assemble ourselvestogether.³¹

AD 200 — Tertullian

The following quote demonstrates that:

Quote #1

• Sunday is compared with the Jewish Sabbath
• Sunday is set apart as a solemn day, whereas Jews solemnizeSaturday.

We solemnize the day after Saturday in contradistinction to those whocall this day their Sabbath.³²

Quote #2

The following quote demonstrates that:

• Saturday Sabbath days were temporary and abolished

It follows, accordingly, that, in so far as the abolition of carnalcircumcision and of the old law is demonstrated as having beenconsummated at its specific times, so also the observance of the Sabbathis demonstrated to have been temporary.³³

Quote #3

The following quote demonstrates that:

• Don’t confuse Sunday worship with worship of sun-god.
• Sunday is our day of joy

Others…suppose that the sun is the god of the Christians, becauseit is well-known that we regard Sunday as a day of joy.³⁴

AD 220 — Origen

The following quote demonstrates that:

Quote #1

• Sunday is observed by abstaining from all work and devoting the wholeday to worship, readings and private devotions

On Sunday none of the actions of the world should be done. If then, youabstain from all the works of this world and keep yourselves free forspiritual things, go to church, listen to the readings and divinehomilies, meditate on heavenly things.³⁵

Quote #2

The following quote demonstrates that:

• Sunday is called a rest day.
• It was authorized as a rest day by Christ Himself.

Hence it is not possible that the [day of] rest after the sabbathshould have come into existence from the seventh [day] of our God. Onthe contrary, it is our Savior who, after the pattern of his own rest,caused us to be made in the likeness of his death, and hence also of hisresurrection.³⁶

AD 225 — Didascalia Apostolorum

The following quote demonstrates that:

• Public worship is commanded on first day of the week.
• This obligation arises by apostolic appointment & by Christ’smeeting on the first day of the week.

The apostles further appointed: On the first day of the week let therebe service, and the reading of the Holy Scriptures, and the oblation,because on the first day of the week our Lord rose from the place of thedead, and on the first day of the week he arose upon the world, and onthe first day of the week he ascended up to heaven, and on the first dayof the week he will appear at last with the angels of heaven.³⁷

AD 250 — Cyprian

The following quote demonstrates that:

• The first day = what is called the “eighth day”
• This day is the Lord’s Day

The eighth day, that is, the first day after the Sabbath, and theLord’s Day.³⁸

AD 300 — Victorinus

The following quote demonstrates that:

• Christ abolished the seventh day Sabbath
• Far from observing the seventh day as a Sabbath, it is proper tomake it into a rigorous fast day.

The sixth day is called parasceve, that is to say, the preparation ofthe kingdom…On this day also, on account of the passion of theLord Jesus Christ, we make either a station to God or a fast. On theseventh day he rested from all his works, and blessed it, and sanctifiedit. On the former day we are accustomed to fast rigorously, that on theLord’s day we may go forth to our bread with giving of thanks. And letthe parasceve become a rigorous fast, lest we should appear to observeany sabbath with the Jews…which sabbath he [Christ] in his bodyabolished.³⁹

See Also

The Life-Changing Spiritual Influence of Being in a Church Choir

AD 300 — Eusebius of Caesarea

The following quote demonstrates that:

Quote #1

• Jewish Sabbath not observed. It does not belong to Christians.

They did not, therefore, regard circumcision, nor observe the Sabbathneither do we; …because such things as these do not belong toChristians.⁴⁰

Quote #2

The following quote demonstrates that:

• The Ebionites (a heretical Jewish group) were an exception, thoughthey also observed Sunday for worship.

[The Ebionites] were accustomed to observe the Sabbath and otherJewish customs but on the Lord’s days to celebrate the same practicesas we in remembrance of the resurrection of the Savior.⁴¹

Quote #3

The following quote demonstrates that:

• Sunday is the only true holy day to be observed.
• It is the Lord’s day.
• It is better than any other day.
• The Jewish days all passed away with their fulfillment in Christ.

[T]he day of his [Christ’s] light…was the day of hisresurrection from the dead, which they say, as being the one and onlytruly holy day and the Lord’s day, is better than any number of days aswe ordinarily understand them, and better than the days set apart by theMosaic Law for feasts, new moons, and sabbaths, which the Apostle[Paul] teaches are the shadow of days and not days in reality.⁴²

AD 345 — Athanasius

The following quote demonstrates that:

• The Lord’s Day is to new creation what the Sabbath was to old creation
• We must honor the Lord’s day in the same way as the Jews honored theSeventh day Sabbath in the Old Testament.
• The Lord’s Day is a memorial of the new creation.

The sabbath was the end of the first creation, the Lord’s day was thebeginning of the second, in which he renewed and restored the old in thesame way as he prescribed that they should formerly observe the sabbathas a memorial of the end of the first things, so we honor the Lord’sday as being the memorial of the new creation.⁴³

AD 350 — Cyril of Jerusalem

The following quote demonstrates that:

• He warned against the Jewish Sabbath.

Fall not away either into the sect of the Samaritans or into Judaism,for Jesus Christ has henceforth ransomed you. Stand aloof from allobservance of sabbaths and from calling any indifferent meats common orunclean.⁴⁴

AD 360 — Council of Laodicea

The following quote demonstrates that:

• We must not be idle on Saturday.
• We must reverence the Lord’s day.
• If possible, we must avoid working on the Lord’s day.

Christians should not Judaize and should not be idle on the sabbath,but should work on that day; they should, however, particularlyreverence the Lord’s day and, if possible, not work on it, because theywere Christians.⁴⁵

AD 387 — John Chrysostom

The following quote demonstrates that:

• Do not keep the Jewish Sabbath; it has passed away.

You have put on Christ, you have become a member of the Lord and beenenrolled in the heavenly city, and you still grovel in the Law [ofMoses]? How is it possible for you to obtain the kingdom? Listen toPaul’s words, that the observance of the Law overthrows the gospel, andlearn, if you will, how this comes to pass, and tremble, and shun thispitfall. Why do you keep the sabbath and fast with the Jews?⁴⁶

The rite of circumcision was venerable in the Jews’ account, forasmuchas the Law itself gave way thereto, and the sabbath was less esteemedthan circumcision. For that circumcision might be performed, the sabbathwas broken; but that the sabbath might be kept, circumcision was neverbroken; and mark, I pray, the dispensation of God. This is found to beeven more solemn that the sabbath, as not being omitted at certaintimes. When then it is done away, much more is the sabbath.⁴⁷

AD 400 — Apostolic Constitutions

Quote #1

The following quote demonstrates that:

• Public worship and communion must be on first day of week.
• This day is called the Lord’s day.
• Failure to assemble and to diligently observe Sunday is so seriousthat they question what apology could be given to God for failing tohonor His day.

And on the day of our Lord’s resurrection, which is the Lord’s day,meet more diligently, sending praise to God that made the universe byJesus, and sent him to us, and condescended to let him suffer, andraised him from the dead. Otherwise what apology will he make to God whodoes not assemble on that day …in which is performed the reading ofthe prophets, the preaching of the gospel, the oblation of thesacrifice, the gift of the holy food.⁴⁸

Quote #2

The following quote demonstrates that:

• There continues to be a weekly day thatbelongs to God as His day.⁴⁹
• This day is interpreted as being the dayChrist rose (Sunday).
• Furthermore, worship must be done on this day.
• Furthermore, disregard for it by fasting is sin (i.e., this is aScriptural imperative).

…every Lord’s day, hold your solemn assemblies, and rejoice: for he will be guilty of sin who fasts on the Lord’s day, being the day of the resurrection…⁵⁰

Quote #3

The following quote demonstrates that:

• The weekly day of resurrection belongs to God as His day
• Furthermore, it is the day authorized for public church assembly
• We must diligently meet on this day
• Failure to do so is so serious that the writer questions what kindof apology could be made to God.
• It is the day to hear preaching

And on the day of our Lord’s resurrection, which is the Lord’s day,meet more diligently, sending praise to God that made the universe byJesus, and sent Him to us, and condescended to let Him suffer, andraised Him from the dead. Otherwise what apology will he make to Godwho does not assemble on that day to hear the saving word concerningthe resurrection…?⁵¹

Quote #4

The following quote demonstrates that:

• Lord’s day interpreted again as the day Christ rose (Sunday).
• Gathering on this day is not an option (“without fail”).

On the day of the resurrection of the Lord, that is, the Lord’s day,assemble yourselves together, without fail, giving thanks to God, andpraising Him for those mercies God has bestowed upon you through Christ,and has delivered you from ignorance, error, and bondage, that yoursacrifice may be unspotted, and acceptable to God, who has saidconcerning His universal Church: “In every place shall incense and apure sacrifice be offered unto me; for I am a great King, saith the LordAlmighty, and my name is wonderful among the heathen” [Malachi 1:11,14].⁵²

6. Scriptural Guidelines on How to Observe the Sabbath

God anticipated a time when people from all over the world would keepHis Sabbath. “‘And it shall come to pass that … from one Sabbath toanother, all flesh shall come to worship before Me,’ says the Lord”(Isa. 66:23). The “sons of the foreigner who join themselves to theLORD” will keep “from defiling the Sabbath” and will hold fast to God’scovenant (Is. 56:6). As a result, “Even them I will bring to My holymountain, and make them joyful in My house of prayer” (v. 7). God’s goalis that on every Sabbath day “My house shall be called a house of prayerfor all nations” (v. 7).

If you aspire to enter fully into God’s blessings spelled out in thatchapter, you need to know how to keep the Sabbath. Faithfulness inSabbath keeping ushers in the greatest blessings known to man. The Godwho cannot lie promises, “If you turn away your foot [i.e., dominion,of which the “foot” is a symbol] from the Sabbath, from doing your ownpleasure on My holy day, and call the Sabbath a delight, the holy day ofthe LORD honorable, and shall honor Him, not doing your own ways, norfinding your own pleasure, nor speaking your own words, then you shalldelight yourself in the LORD; and I will cause you to ride on the highhills of the earth, and feed you with the heritage of Jacob your father.The mouth of the LORD has spoken” (Isa. 58:13-14).

The remainder ofthis booklet is devoted to giving you practical guidelines for whatSabbath observance means. These guidelines are taken from two sermons Ipreached, so they have a more informal character. Point A is the outlineof a sermon series and Point B is the transcript of a sermon. May Godbless you as you seek to honor Him on this best of all days.

Guidelines from Jeremiah 17:19-23

How To Sanctify or Set Aside the Sabbath

1. God Commands The People: “hallow the Sabbath day, as I commandedyour fathers” (v. 22,24,27). How do we hallow or sanctify the day?
   1. By reverencing God’s house (Lev. 19:30; 26:2).
      1. A time when God’s people gather together (Ex. 12:16; Lev.23:3; 2 Kings 4:23; Neh. 8; Is. 56:6-8; Heb. 10:25).
      2. Worship (Neh. 8:6; Is. 66:23; Ezek. 46:1-3).
      3. Teaching (Neh. 8:1-12; Acts 15:21; Mark 6:2; Luke 4:16,31;Luke 6:6; 13:10; Acts 13:14ff; 13:44; 17:2; 18:4).
      4. Prayer (Isa. 56:6-7; Acts 16:13).
      5. Bringing in the offerings (Mal. Lev. 23:38; 2 Chron. 8:13;Deut. 12:4-6,11-12,17-19; Mal. 3:8-12; 1 Cor. 16:1-3).
      6. Praise (Jer. 17:26, etc.).
   2. By relinquishing our own personal preferences in the activities,pleasures, and conversation to be engaged in (Isa. 58:13) andtaking delight in ministering to God and others (Isa. 58:13-14;Matt. 12:10-13; Luke 13:10-17).
   3. By making the Sabbath a sheer delight (“sacrifices of praise” v.26; Neh. 8:8-12; Is. 58:13; Psa. 118:24; Lam. 1:7; Hos. 2:11).
      1. Every Sabbath is to be a feast day (Lev. 23:2-3).

         1) Therefore, mourning and sadness were inappropriate and ruined the Sabbath (Neh. 8:8-12).

         2) The people had to make a promise before the Lord that they had not eaten the sacrament while in mourning (Deut. 26:14).

         3) They were commanded to rejoice (Deut. 12:7,12; 16:11,14-15).

      2. Spend time rejoicing over food with God’s people (Neh.8:8-12). To “delight in God,” you must spend time with Him.To delight in God’s people, you must spend quality time withthem as well.
      3. Look for ways in which your family can look forward toSunday as the best day of the week.
   4. By treating it differently from other days (“sanctify”).
   5. By thinking ahead in our planning (Ex. 16:22-30). The day beforethe Sabbath was known as “Preparation Day.” (Matt. 27:62; Mark15:42; Luke 23:54; John 19:31).
   6. By sanctifying the whole day (24 hours - Lev. 23:32)
   7. By attending church services (Isa. 56-108; 66:23; Ezek. 46:1-3;2 Chron. 31:3; Ps. 5:3; Mark 6:2; Luke 4:16,31; Luke 6:6; 13:10;Acts 13:14)
   8. By seeking out opportunities to help others enjoy the Sabbath(Matt. 12:9-13; Luke 13:10-16; Neh. 13:15-22). (Healing,pulling out of a ditch, giving food, inviting to your house,etc.)
   9. By resting from our work.
      1. Don’t carry or transport a burden (Jer. 17:21) or do anydominion work (Gen. 1:26-28 with Gen. 2:1-3; Ex. 20:8-11;35:1-3; Deut. 5:12-15; Neh. 13:15-22; Jer. 17:21-27).

         1) Exception: if necessary work arises on the Sabbath (John 5:8-12).

         2) Exception: any work mandated by God which was not intended to be postponed to the next day should be done (John 7:23).

         3) Exception: unavoidable emergencies (Matt. 12:11-12; Luke 13:15).

         4) Exception: works of necessity and mercy (Matt. 12:9-13; Luke 13:10-16).

         5) Exception: because of the importance that food plays in making the Sabbath special, cooking was allowed⁵³ (Ex. 12:16; 16:23;⁵⁴ Lev. 24:7-9; Neh. 5:18; 8:9-12; Matt. 12:1-5; Luke 6:1-4; 14:1; 24:29-30;⁵⁵ and refers to the “love feast” that accompanied the Lord’s Supper - 1 Cor. 11:17-34; Acts 20:6-12; Jude 12; 2 Pet. 2:13).

      2. Don’t engage in unnecessary travel (Ex. 16:29; Acts 1:12with John 11:18).

         1) Exception: if travel is for the purpose of fellowship, worship, and other Sabbath activities, it is appropriate (Matt. 12:1; Neh. 8:10,12; John 5:9).

      3. Don’t sell on the Sabbath (Neh. 13:15-22).
      4. Don’t buy groceries or goods on the Sabbath (Neh. 10:31;13:15-22).
      5. Rest even with the time pressure of plowing and harvest (Ex.34:21).
      6. Don’t even do mental planning for the coming workweek (Amos8:5). Instead, devote the day to God with your heart, soul,strength, and mind.
   10. What should employees (and children) do if their bosses(parents) won’t let them keep Sunday as a Sabbath?
       1. God holds the one in authority responsible for making hisemployees (children) break the Sabbath (Ex. 20:10; Deut.5:14). A child’s position would be similar to a slave’s(Gal. 4:1-3).
       2. However, this unwilling breaking of the Sabbath should stilltrouble the servant (child). The one under authority shouldcry out to God for justice and for a Sabbath deliverancemuch like the unwilling slaves in Egypt did (Exodus 3:7,18;23:9-13; Deut. 5:14; cf. Job 31:13-15).
       3. If a person is able to get part or all of Sunday off fromhis employer, then he is responsible to do so. Paul said,“Were you called while a slave? Do not be concerned aboutit; but if you can be made free, rather use it.” (1 Cor.7:21) One reason God freed Israel from Egypt was so thatIsrael could keep the Sabbath (Ex. 3:18; 4:23; 5:1,3;7:16,25; 8:1; 10:8-9; 12:16-17; 23:9-13; Deut. 5:14-15; Hos.2:10-14; Ex. 15:23-27; 16:1ff; 19:1,11; 12:18).
2. All Levels of Society Are Required To Sanctify the Day (Jer.17:19-27).
   1. Civil government (“kings” “princes” - Jer. 17:20,25-26).
   2. Business (vv. 19-24; cf. Neh. 13:15-22).
   3. Believers (“all Judah”; Neh. 10:31; Isa. 56:1-8).
   4. Everyone (“all inhabitants of Jerusalem, who enter by thesegates.” cf. Exodus 20:10; Deut. 5:14).

Laying Claim to the Promises of the Sabbath

1. Blessings upon the Nation (v. 25)
   1. Kings, Princes will find God’s blessings and protection.
   2. Men of Judah will be blessed.
   3. This City will be blessed.
2. Blessings upon the Church (v. 26).
   1. Evangelism – Others attracted to God’s People.
   2. Prosperity of the church.

Avoiding the Curses of Breaking the Sabbath

1. Covenant Judgments (v. 27; cf. Ezek. 20:21,24-26).
2. To break the Sabbath was to repudiate God’s covenant since theSabbath was the sign of covenant loyalty (Ex. 32:13; 31:16-17; Ezek.20:12,20; Isa. 56:5-6). Thus all Sabbath breaking was serious.

Guidelines from Genesis 2:1-3: The Day God Blessed

(Transcript of a Sermon Preached at Dominion Covenant Church)

God Rested on a Literal Day

I hope you have come to a new appreciation for chapter 1 of Genesis. Itis a passage that has stood against all of the attacks of unbelievers aswell as compromising Christians. And far from being opposed to truescience, we have seen that it has been the foundation from which awesomediscoveries are being made in the Creationist community. We are livingin exciting times as experiment after experiment has illustrated thetotal trustworthiness of the Biblical account.

One last argument that compromisers have often taken on the CreationAccount comes from this passage. And this is how the argument goes:First, they say that the word “rest” has to be defined by what wasrested from. Verse 1 makes clear that the work was the creation of theheavens and the earth and everything in those two things. God did notrest by way of providence, but only by way of creation.

But then they go on to say that this is the only day where there is noconcluding remark that the evening and the morning were the seventh day.It just mentions God’s rest and goes on. They claim that this obviouslymeans that the day itself has had no end. The Sabbath being referred tois God’s eternal rest from creation which will never end: it wasn’t aliteral day on earth. And that is why there is no mention of “theevening and the morning were the seventh day.” Ergo, the word “day” canmean an age, or it can just be symbolic. Do you see the significance oftheir argument? If they can prove that the seventh day is not a literalday, then all of the first six days can be symbolic of ages as well. Andyou can fit 15 billion years of history into chapter 1. Now we havealready seen that there is no need to fit that kind of time into thepassage, and it’s impossible to fit that kind of time into the passage.But this is perhaps the best argument that the day-agers and theframework hypothesizers can produce, so we better deal with it. Torespond to these issues, let me give you seven reasons why the seventhday is a literal day and to say otherwise is twisting the Scriptures.

First of all, for the argument to have much force, the seventh day needsto be parallel to the first six days. But verse 3 contradicts that whenit says God sanctified or set this day apart from the others. It is adifferent day, and is therefore discussed differently. God doesn’t useparallel language because the seventh day is not part of the six days ofcreation; it is His rest day.

Second, this argument can only work by assuming what they are trying todisprove: that the first six days were literal. If “evening and morning”is metaphorical (as they say it is), then the presence or absence of theterm is meaningless to the length of the seventh day. If it is notmetaphorical, then the days are all literal. Their argument starts witha logical fallacy. It’s a huge logical flaw.

Third, even if it was not a fallacious argument, it would prove toomuch. If the absence of the phrase “evening and morning” proves that theday has not ended, then it also proves that the day never began. (It isnot just the “morning” which is missing, but also the “evening” whichbegan each day.) So again, it proves too much and defeats theirargument. If the absence of the phrase “evening and morning” proves thatthe day never ended, then it proves that the day never began. And ofcourse nobody believes that. So that is another logical flaw.

But there are major exegetical flaws as well. Here is the fourth point.Look at the middle of verse 2. Notice that the text does not say “and Heis resting [present tense] on the seventh day” but that He“rested on the seventh day.” And you see the same past tense used inverse 3. The Hebrew is the Qal, perfect tense, third, masculine singularindicating a completed action. In other words, God rested and He isback at work again. And that’s exactly how the rest of the Bibleportrays God’s work. Every time there is a baby conceived in the womb,Scripture indicates that a new spirit is created: “This will be writtenfor the generation to come, that a people yet to be created may praisethe LORD (Psa. 102:18). He says, “Yet to be created.” God is not inHis Sabbath rest right now. The Hebrew word used there is bara, whichmeans to create out of nothing. Isaiah 42:5 compares God’s creation ofthe world to the giving of a new spirit to a man. Isaiah 42:5 says,

Thus says God the LORD, who created the heavens and stretched them out,who spread forth the earth and that which comes from it, who givesbreath to the people on it, and spirit to those who walk on it.

Just as God created the heavens and earth, Isaiah says God gives man aspirit. And there are several passages related to the creation of man’sspirit. Jeremiah 31:22 says about the incarnation of Christ, “For theLord has created a new thing in the earth – a woman shall encompass aman.” And that is why during the Sabbath controversy with Jesus, Christsaid, “My Father has been working until now, and I have been working.”(John 5:17). They knew He was claiming to be God. They tried to killHim. God rested on a literal seventh day, and when that day was over Henot only blessed the day for others, but He also started creating thingsagain. God alone can create a new heart (Psa. 51:10), and because ofthat new heart, 2 Corinthians 5:17 says we are a new creation. Christcreated wine in John 2. It is simply not true to say that God’s seventhday was an eternal Sabbath rest. The text says that God rested (past,finished tense) implying that He is back at work again.

Fifth, God blessed and sanctified the Sabbath day after He rested inverse 2. Verses 2-3 state,

And on the seventh day God ended His work which He had done, and Herested on the seventh day from all His work which He had done. ThenGod blessed the seventh day and sanctified it, because in it He rested [past tense] from all His works which God had created and made.

Exodus 20:10-11 (the fourth commandment) shows the same sequence:“Remember the Sabbath day, to keep it holy…For in six days the LORDmade the heavens and the earth, the sea, and all that is in them, andrested [past tense] the seventh day. Therefore the LORD blessedthe Sabbath day and hallowed it.” He blessed it because of having restedon it. So not only the lexical terms, but also the syntax makes it clearthat this is not a never ending day.

Sixth, Exodus 20:10-11 and Exodus 31:17 make clear that the Sabbath dayGod blessed and sanctified in Genesis 2:3 is of the same order ofSabbath day that we observe, and we work six days because God set thatpattern for us. Those two passages make clear that God’s work days werethe same kind of days that we have and that His Sabbath day was the samekind of day that we have.

Seventh, it distorts the meaning of the word “blessed” if it refers tothe whole age of sin that we live in. In what sense would the thousandsof years of history subsequent to Adam be “blessed” when God speaks ofthe curse that came upon history in chapter 3 and speaks of warfare inthe heavenlies in later chapters. You could not get a more starkcontrast than the blessing of the Sabbath day and the cursing of historyin chapter 3.

Therefore I do not think that this objection has a leg to stand on. Butit’s not enough to know what the passage does not mean. Let’s look atit* true significance. We can understand the value and blessing of theSabbath if we look at what it meant to God.

The Significance of God’s Sabbath

To God the Sabbath meant a completion of His Work

To God, the Sabbath meant first, a completion of His work. Verses 1-2asay, “Thus the heavens and the earth, and all the host of them, werefinished. And on the seventh day God ended His work He had done…”

God didn’t stretch His work-week beyond six days to six and a half. Godcompleted His work within the previous six literal 24 hour days, and weought to imitate Him.

Secondly, the Sabbath points not only to the value of rest, but also tothe value placed upon the work that was done on the other six days. Thelast verse of chapter 1 shows that all God’s work was very good. Andthis chapter shows that the Sabbath was blessed. We find the mostsignificance and goodness in our work when we honor God’s Sabbath. Butthe less we enter into the blessings of the Sabbath, the less good andattractive will our work-week be. I think there is an obviouscorrelation between the goodness of the work in the previous chapter andthe blessing of the Sabbath. Non-Sabbatarians are very frequently notdominion oriented. Many will say that we should treat every day as holyrather than just the one. But I think the minister was right who saidthat “an attempt to equalize all seven days never results in theelevation of the other six. Only of the degradation of the seventh.”Your view of Sabbath will affect your view of work, and vice versa.

Third, Adam and Eve didn’t end their week with a Sabbath. They begantheir week with a Sabbath. Isn’t that interesting? They were supposed torest first in God’s instructions, the things God had modeled, and onlyafter resting were they to go out and take dominion as He had. ThoughAdam named the animals on day 6, and though he got Eve just before daysix ended, mankind’s first full day on earth – their first evening andmorning sequence, was the Sabbath. That is the ideal. But the falldistorted that, and put off rest to the future. And so they began theirweek with rest here; after the fall the constant reference is to restonly at the end of the week. In chapter 4:3 it says, “at the end of thedays” Cain and Abel came to worship. And that was the pattern untilChrist came and made all things new. Christ restored the pattern. Hefinished His work of redemption and we rest in His grace and then go outto take dominion.

To God the Sabbath meant a Rest

But what does it mean to rest? Some people don’t want to observe theSabbath because they say they don’t need rest. They aren’t tired. Butneither was God, and we are to imitate God. Verse 2a says, “and Herested on the seventh day from all His work which He had done.” Itcannot mean that God had grown tired. Isa. 40:8 says, “the EverlastingGod, the LORD, the creator of the ends of the earth does not becomeweary or tired.” His rest was his setting aside one activity to spendtime with His people, as we will see.

We have a hint of what it means in Exodus 31:17 which says, “for in sixdays the LORD made heaven and earth, but on the seventh day He ceasedfrom labor, and was refreshed.” This refreshment can mean nothing lessthan the delight and satisfaction that God had in His creation andespecially the creatures that He had made. This was a time when theangels and man himself fellowshipped together in worship. Job 38:7 saysthat “the morning stars sang together, and all the sons of God shoutedfor joy.” When Psalm 104 looks at this time of creation it says, “letthe LORD be glad in His creation” (v. 31).

You see, the Sabbath is not just a time for us to rejoice in God, but itis a time in which God delights in us. We bring God pleasure by ourSabbath observance, and our worship times. Zephaniah 3:17 says, “TheLORD your God is in your midst, a victorious warrior. He will exult overyou with joy, He will be quiet in His love, He will rejoice over youwith shouts of joy.” That’s incredible to think about: that God exultsand rejoices over us with shouts of joy. So don’t think only of what youcan get out of the Sabbath, but think of what you can give to God. Weneed to cultivate time with him, and He declares in Isaiah 58 that thatthe Sabbath should not be only for our pleasure, but for God’s pleasureas well. This resting of God was God’s satisfaction and delight in Hiscreatures. God shared the Sabbath with man – that’s what Christ wasgetting at when He said that Sabbath was made for man, not man for theSabbath. He indicated that the Sabbath was intended to bring delight toman and to benefit man. But the flip side is true as well - man sharedthe Sabbath with God. God refreshes Himself in us as we refreshourselves in Him.

The significance of Man’s Sabbath

Before the Fall

But there is more that is said about the Sabbath in verse 3. Verse 3says, “Then God blessed the seventh day…” Point after point you can seethe pleasure that God has in the Sabbath. It means a lot to Him. “ThenGod blessed the seventh day.” In chapter 1:22 God had blessed theanimals and it had its desired effect. In chapter 1:28 God blessed man,and it had its desired effect. But here God blesses the day. Thedictionary says, “God’s blessing is accompanied with that virtue whichrenders his blessing effectual.” This is true of any blessing God gives.Let me read that again. “God’s blessing is accompanied with that virtuewhich renders his blessing effectual.” When God blesses the day, itguarantees that from that time forward, the Sabbath will be aninstrument of blessing. This means that right from the , Godguaranteed that the virtue of blessing would flow from this day so thatthose who honored it would find blessing and those who didn’t would beto that degree deprived. Let me just read you a few of the blessingsthat God associates with this day. Isaiah 58 says,

If you turn away your foot from the Sabbath, from doing your pleasure on My holy day, and call the Sabbath a delight, the holy day of the LORD honorable, and shall honor Him, not doing your own ways, nor finding your own pleasure, nor speaking your own words, then you shall delight yourself in the LORD; and I will cause you to ride on the high hills of the earth, and feed you with the heritage of Jacob your father. The mouth of the LORD has spoken.

That speaks of spiritual delight, spiritual growth, advancement,satisfaction. Other passages tie in victory, joy, and other blessingswith the Sabbath. Is it any wonder that the period in history that hashad the most disregard for the Sabbath is the period in which the churchlooks most like the world and is weak, ineffectual, joyless, and lacksdominion victory? God guaranteed right from the beginning that to honorthe Sabbath would bring blessing. It is a blessed day, and those who layhold of it find blessing in abundance.

But he not only blessed the day. Verse 3 says, “and sanctified it…” Theword for sanctified means to be set apart to God. The blessing onlycomes as we devote the day to God. As the passage from Isaiah 58 says,

If you turn away your foot from the Sabbath, from doing your pleasure on My holy day, and call the Sabbath a delight, the holy day of the LORD honorable, and shall honor Him, not doing your own ways, nor finding your own pleasure, nor speaking your own words…

That’s what it means to have the day sanctified or set apart to God. Andthat’s when the blessings flow. In previous sermons I have shown theblessings of the day on animals’ work productivity and health, on man’shealth, on cultures. It truly is the day that God blessed and God’sblessings continue to flow.

But you know, there will always be some like Esau who despise theirblessing, who despise their birthright. He was willing to give up theblessing for a mere bowl of food. Then later he cries about it. Butbecause of his lack of value for God’s blessing, other things camefirst. The degree to which we desire God’s blessing will be the degreeto which we lay hold of the Sabbath. And if we allow little things tomake us break the Sabbath, it shows how much we despise the day. I thinkthe words of Hebrews 12:16-17 are so sad. It speaks of

Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.

It is my prayer that the American Church would not be rejected by Godbecause it has disdained the day God has blessed. Let’s pray for theevangelical church worldwide to enter into its covenant blessings bylaying hold of its covenant day. Amen.

About the Author

The Sabbath is a great gift of God to the Church. It was intended forman’s blessing and refreshment. Legalism destroys the blessing by addingman-made rules and regulations designed to make the Sabbath a burden, but lawlessness has destroyed the blessing by making the Sabbath a dayjust as common as any other. It is our hope to encourage men, women, andchildren to once again find this day to be a true delight to the soul.Read this book and seek God’s guidance to know the proper day for itsobservance and how you might “call the Sabbath a delight” (Isa. 58:13).

Founder and President of Biblical Blueprints, Phillip Kayser hasdegrees in education, theology, and philosophy. Ordained in 1987, hecurrently serves as Senior Pastor of Dominion Covenant Church, aconservative Presbyterian (CPC) church in Omaha, NE. He also serves asProfessor of Ethics at Whitefield Theological Seminary and President ofthe Providential History Festival. He and his wife Kathy have 5 married childrenand 15 grandchildren.

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