Change of sabbath day

[Texas Aggie]

I believe there is some degree of question (on my part) concerning the resurrection and the change of the day from the 7th to the 1st day of the week.

From my perspective, observance of His Sabbaths (notice the plural... which include some of His prescribed Holy Days, or Holy Convocations) are set times in which God expects His people to meet with Him. In essence, this is part of our worship of the living God.

If in fact the Sabbath was changed to Sunday strictly because of a Sunday morning resurrection, I'm not sure this is a legitimate reason for the change. From my perspective, there is either a serious conflict in scripture or there is a serious misconception of the resurrection on my part.

I'm no expert in the matter, but I can not find anywhere in the scripture where God has changed His Sabbath. Furthermore, I simply can not see a Friday execution and Sunday morning resurrection.... to me this appears to be a lie (and not the gospel of Jesus Christ).

I hate to bring this up; however, I am a little confused on the legality of the day itself. Why get hung-up on observance of the day by not doing certain things considered work when the day itself is no different from the rest of the week? Where has God abrogated His Sabbath (sundown to sundown on the 7th day). I do not mean to be contentious, but I would like an answer directly from the scripture.

Thanks.

 

[Scott Bushey]

Matt,
What day was the creationary sabbath expressed in Genesis?

 

[Texas Aggie]

Scott,

From Psalm 103:7, we see that God made known His ways to Moses. Considering the Spirit wrote Genesis via Moses as well as Exodus & Leviticus, there is no conflict with the law in terms of the 7th Day Sabbath ordained at creation.

Gen Chapter 2 states the creationary Sabbath occurred on the 7th Day and was the only day that was sanctified and named by God (the Lord's Sabbath). From this verse alone we can not tell, so to speak, which "day" of the week this would have occurred.

However, from info given to us in Gen 1:14, Gen 1:15, Lev 23:32 and the institution of the law via Moses, we can now determine how the Israelites numbered their days and measured time. This is what I would say to be "God's Times." This is the manner in which He has instituted the measurement of times, seasons and days. In essence it appears to be a lunar calendar.

I see the instructions for keeping the 7th Day Sabbath were instituted prior to the giving of the law.... not in Gen but in Exodus 16:22-23.

The creationary Sabbath is the same Sabbath given to Moses occurring in accordance with celestial bodies.

 

[fredtgreco]

All of creation itself has changed with the resurrection. We no longer live in the created world, we live in the first stages of the re-created world.

 

[Scott Bushey]

Ok. We agree that the sabbath is one day in seven.

As far as the change, I don't believe it is directly related to the resurrection, but indirectly. Christ is the Lord of the sabbath and is able to change the cycling as He see's fit; hence, the change to the 1st day of the week.

 

[Texas Aggie]

Fred,

Where has all of creation changed via the resurrection? The celestial bodies have not changed, the laws of nature are still in effect.

Even if all of creation has been changed via the resurrection, how do you pin-point the death and resurrection of Christ in accordance to the scripture? How did Christ die "according to the scriptures?" What measure of time did God use for the death and resurrection of His Son in accordance to the scriptures?

Scott,

Thanks for the reply. If Christ is the Lord of the Sabbath, when did Christ change the day as He saw fit?.... and why would He change the day?

Matt

[Edited on 8-29-2005 by Scott Bushey]

 

[fredtgreco]

Originally posted by Texas Aggie
Fred,

Where has all of creation changed via the resurrection? The celestial bodies have not changed, the laws of nature are still in effect.

Even if all of creation has been changed via the resurrection, how do you pin-point the death and resurrection of Christ in accordance to the scripture? How did Christ die "according to the scriptures?" What measure of time did God use for the death and resurrection of His Son in accordance to the scriptures?

Scott,

Thanks for the reply. If Christ is the Lord of the Sabbath, when did Christ change the day as He saw fit?.... and why would He change the day?

Matt

[Edited on 8-29-2005 by Scott Bushey]

The Sabbath is not tied to celestial bodies. It was tied to hte work of God. When he rested from the work of creation, the Sabbath was instituted. Likewise, now in the Age to Come, the Sabbath is tied to the work of God - in Christ. For all eternity, what will be commemorated is the resurrection and work of the Lord Jesus Christ, king of all creation.

The Sabbath is a perpetual moral ordinance, with a positive provision for day.

 

[BobVigneault]

Matt, there is no argument from within scripture for the day change. I've been a long time seventh day keeper but now attend a sunday worshipping church. The closest I can come to justifying the day change is by grouping the sabbath with the change of sacraments.

In other words, the boundary markers for the community of faith changed - circumsion was replaced with baptism, passover was replaced with the Lord's supper (more or less), the Temple and the sacrifices were ended. So perhaps a day change is justified by
a need to break with the old covenant and it's boundaries and an establishment of new boudaries, ie. an 8th day Christian sabbath.

I'm not crazy about this argument but it at least gives me some peace in worshipping on Sunday.

 

[Texas Aggie]

I am not opposed to Sunday worship or attending church on Sunday... I attend myself. I do believe it is "above and beyond" what God has prescribed for Himself (observance of His Sabbath on the seventh day). You could go to church everyday and that would be OK by me.

Fred,
We have already established that the 7th day Sabbath of creation is the same Sabbath instituted via Moses and the giving of the law (previous post between Scott and myself listed above).

God's measure of times, days and seasons are infact determined by the celestial bodies (Gen 1:14, Gen 1:14-16, Psalm 104:19, Lev 23:32 are just a few examples). God measures His time in such a fashion.

God is very specific how He numbers His days as well as counts the hours of the day (this is plainly given to us in scripture). All His measurements of time are based on the celestial bodies, specifically, the lunar cycle. This was given directly to Moses. The Holy Days (Feast Days) are also given in accordance with the lunar cycle.

I find it interesting how the devil himself seeks to "change times and laws." I believe there is a reason for such deception.

 

[Poimen]

Here is a little paper I wrote on the subject.

SABBATH OBSERVANCE: SATURDAY OR SUNDAY?

The main issue, of course, is whether the Jewish Sabbath continues in the New Covenant age or whether Christians should meet on Sunday. Seventh Day Adventists cite several texts in the New Testament to prove that the disciples kept the Jewish Sabbath. We cannot infer, however, from these texts that Saturday Sabbath keeping is normative for this age. Why? Paul and the other apostles were free to come into the synagogues on Saturday (the Jewish Sabbath) because they knew that the Jews would be gathered there to hear the word of God (as did Christ). In other words they saw it as an opportunity to preach the gospel to a mass of people but not because they believed that it was necessary to observe the commandments of the Old Testament concerning the Jewish people.

Besides, if we want to hold to the Jewish Sabbath, then we would have to say, if we were consistent, that all the laws of the Old Covenant are still in effect now (including the priesthood, sacrifices, punishments etc.). This is why in Colossians 2:16 Paul says we are not to judge one another in food or drink, festivals or Sabbaths.

We have to wrestle with this text to understand its true meaning but it seems obvious that the Sabbath as commonly practiced by the Jews has no hold on Christians now. Note that the context says that Christ has "œwiped out the handwriting of requirements that was against us." The meaning of "œwiped out" is to destroy, or make clean. And then Paul says "œso" in verse 16 to connect it to the meaning of verse 14 and 15. In other words he says (my paraphrase) "˜since Christ in his atonement destroyed the necessity of keeping these laws, you no longer should judge each other in these matters.´

Added to this is the evidence of the meaning of the word "˜Sabbath´: it does not mean "˜Saturday.´ It simply means "˜rest´ or "˜stop.´ That the Jews rested or stopped working on Saturday is a particular application of the fourth commandment but not of it´s essence. "œRemember the Sabbath day" is to do our work in six days and rest the seventh (Exodus 20:8-10). It doesn´t specify in the text what day of the week the Sabbath is. For a Christian to work Monday-Saturday and then to rest on Sunday in no way revokes the fourth commandment because they are living by its basic principle.

But if we want to get to the meaning or application of the Sabbath in the New Testament we must see it in its fullness; its relation to the Lord of the Sabbath. (Mark 2:28).1 This is evident from 1 Corinthians 16:1-2. In context we are told to abound "œin the work of the Lord, knowing that [our] labor is not in vain in the Lord." (1 Corinthians 15:58) This is why we gather to give offerings on "œthe first day of every week" (16:2), which is a token of our thankfulness to God in his delivery to us from death and sin (1 Corinthians 15:56-57). Note that this is similar to the Old Testament practice of bringing animals and birds to be sacrificed on the Sabbath. (Numbers 28:9-10) Offerings in the Old Testament were a sign of forgiveness as well as thankfulness, as they are in the New Testament.

The author of Hebrews reflects on this fulfillment aspect of the Sabbath as well when he says that "œa rest for the people of God" remains (Hebrews 4:9) The rest in this passage reflects the rest which we receive from God by faith in His Son Jesus Christ. The place of rest is heaven because the Christians are warned in verse 6 of chapter 4 that some did not enter into it. We "œhave a great High Priest," Jesus Christ, who is already in heaven; the rest of God (4:14). He has entered "œinto heaven itself" because he has offered Himself to God for our sins (Hebrews 9:24-26) The Sabbath day in the New Testament, therefore, must specifically reference Christ´s atoning work. The Messiah was resurrected; He is now seated in heaven. He then imparts life through His atonement as the resurrected Lord because His work is finished. This life as it is imparted to us by the Holy Spirit is found in our regeneration unto eternal life (1 Corinthians 15:51-57).2 And the day of resurrection, the day of life, was the first day of the week or Sunday, as we call it (Luke 24:1,6) In other words, the New Testament is relating to us the observance of the Sabbath through the lens of the new redemptive situation.

As one scholar has noted, Peter speaks in a similar vein in Acts 4:10-11. He is speaking about the risen Lord. (vs. 10) Verse 11 is a quotation from Psalm 118:22 to prove that He still lives or reigns in power insofar as the cripple is healed in His name. In the context of the quote from Psalm 118 we read "œthis is the day the Lord has made; we will rejoice and be glad in it." Again, the resurrection brings forth a new perspective; one wherein a man who could not walk now can (the power of the resurrection). This is related to the day of resurrection so as to make us rejoice and be glad! Thus in the worship of the saints we commemorate the resurrection of Christ as the new Sabbath day which was made.

We should also note that in Acts 20:7 Paul gathered with the disciples ("œon the first day of the week"), which should be understood to be as Sunday. (cf. 1 Corinthians 16:2). Why? Because verse six mentions "œfor seven days" which is an indicator that the week has passed since in Jewish practice Saturday-Friday was a week, so the Saturday functions as the seventh day. The next day, "œthe first day" is a day where the disciples gather, break bread and hear Paul preach. Thus Sunday is the acceptable day of worship for the New Covenant people.

Remember this is the pattern in the Old Testament: a continual cycle of seven days. The eighth day (the day after the Sabbath) has a rich meaning behind it as (see Leviticus 23:36,39; Numbers 29:35) reflected in the New Testament fulfillment in Christ. On the eighth day, in certain circumstances, there was to be no work but there was atonement offered. So Christ rested on the resurrection day from His works in relation to His atonement (cf. discussion above on Hebrews 4).

Furthermore, Christ is called the "œfirst-fruits" of the resurrection in 1 Corinthians 15:20,23 which is a reference back to the Old Testament practice of offering the first part of the harvest unto God. This was given on the day after the Sabbath (Leviticus 23:10-11). Our Sunday worship is thus a commemoration of the New Testament first-fruit, Jesus Christ whose resurrection is now a sure promise of our resurrection.

By now it should be clear by what I have said that Sunday observance is not a matter of finding a text that says, "œworship on Sunday." It is by inference that we establish this truth. As Reformed Christians we do believe in a type of Sabbath observance. For the fourth commandment is not based on theocratic law (laws that pertained only to the Jews in the state of Israel) but creation law. After all, God reminds even the Jews of their obligation to keep the Sabbath for the very reason that God Himself rested on the seventh day of creation. (Exodus 20:8-11) There are differences in the way the Sabbath is upheld between the Old and the New Testament but it´s essence remains.

In conclusion we cannot just ignore the fourth commandment. It is applicable today as ever. But it does not command us to keep the Jewish ceremonies. Indeed all of the Ten Commandments are relevant for us today but not in the exactly the same way that they were in the Old Testament. Even a Seventh Day Adventist must admit this. The ceremonies and punishments of the Old Covenant are done away in Christ, but the essence of the Law remains. If we obey the fourth commandment we must observe it unto the Lord Jesus Christ but we cannot be bound to Saturday but the new Sabbath day that He has made..

1. This statement is, of course, consistent with our Lord´s teaching concerning Himself: namely that He is Lord of heaven and earth. Thus the Sabbath is his jurisdiction as "˜Lord´ and determined by Him alone. The Pharisees accused Christ of breaking the Sabbath, but only He knew how to truly live and practice it (cf. Matthew 12:1-12; Luke 4:16,31; 13:10-16; John 5:9-18)

2. Note how often the New Testament refers to this as being an act of recreation or something new: Romans 6:4; 2 Corinthians 5:17; Galatians 6:15; Ephesians 4:22-25; Colossians 3:9-10; 1 Peter 1:3; Titus 3:5. Since the Sabbath is reflective of creation (Genesis 2:2,3; Exodus 20:8-11) this new creation demands a new day.

[Edited on 8-29-2005 by poimen]

 

[WrittenFromUtopia]

We are living in the already/not-yet New Earth, thus the change in Sabbath (as Fred pointed out, although he might not agree with the first part of my assertion).

 

[BobVigneault]

"Besides, if we want to hold to the Jewish Sabbath, then we would have to say, if we were consistent, that all the laws of the Old Covenant are still in effect now (including the priesthood, sacrifices, punishments etc.). This is why in Colossians 2:16 Paul says we are not to judge one another in food or drink, festivals or Sabbaths."

Keep in mind Pastor Dan that the Scripture makes no distinction between a Jewish or Christian Sabbath, there is only the Sabbath.

The Sabbath was NOT instituted by Moses or the law, it is ordained as part of creation from the beginning. Moses reminds us to keep it holy.

There were many lesser sabbaths that were added by the jewish leaders. These were not THE Sabbath and it is these lesser sabbaths that Paul is addressing.

You are correct in saying that the change of day can only be inferred, this is the doctrine of "sola inferra."

 

[Texas Aggie]

Thanks for the responses. My main question, I suppose, revolves around Christ being "œLord of the Sabbath." I am under the belief that the resurrection is the chief reason the "Christian Sabbath" was changed to Sunday away from the "Jewish Sabbath". Is this a true statement?

If this is a true statement, I can not support this idea. I do not see a Friday execution and Sunday morning resurrection. This is not how Christ was killed and resurrected in accordance with the scripture. If He did not die according to the scripture, then He is not God (and we have a much bigger problem than trying to figure out the right day).

Well written article Daniel. I can see clearly in the scriptures where the priesthood and animal sacrifices have changed. I can not find where God's prescribed Holy Days nor Sabbaths have been thrown out. I can neither find where the moral law or judgments have been abrogated.

New Earth now or later, it does not seem to matter. God's Sabbaths will always be the same, precisely the same and forever unchanging. The death and resurrection of Jesus Christ occurred precisely as God intended in fulfillment of the law. It occurred exactly as the gospel proclaims it did (according to the scriptures).

Still not sure when, where and why our "Lord of the Sabbath" changed His Holy Day from the 7th Day to the 1st Day. Please show me.

 

[Poimen]

Originally posted by maxdetail
"Besides, if we want to hold to the Jewish Sabbath, then we would have to say, if we were consistent, that all the laws of the Old Covenant are still in effect now (including the priesthood, sacrifices, punishments etc.). This is why in Colossians 2:16 Paul says we are not to judge one another in food or drink, festivals or Sabbaths."

Keep in mind Pastor Dan that the Scripture makes no distinction between a Jewish or Christian Sabbath, there is only the Sabbath.

The Sabbath was NOT instituted by Moses or the law, it is ordained as part of creation from the beginning. Moses reminds us to keep it holy.

There were many lesser sabbaths that were added by the jewish leaders. These were not THE Sabbath and it is these lesser sabbaths that Paul is addressing.

You are correct in saying that the change of day can only be inferred, this is the doctrine of "sola inferra."

Jewish Sabbath, Christian Sabbath or OT, NT Sabbath: same thing. (Hebrews 4:9) As I said in my paper, 'Sabbath' means rest, cease or stop. The name itself does not pertain to a particular redemptive era. It is only restricted in its interpretation when it is applied within that redemptive era. As I noted in my paper there is a change of the day because of the redemption of Christ.

The Mosaic Sabbath was based upon creation but in creation the day was not stipulated until the time of Mosaic era. From creation until now, the 6-1 cycle continues. I noted this clearly in my paper; you obviously did not take the time to carefully read it.

Where does it say in Colossians 2:16-17 that Paul is addressing lesser Sabbaths? Everyone of those 'ordinances' is from the OT law my friend; including the OT Sabbath. It too is wiped out and taken away.

Inference? It seems you make many inferences in your response. As Greg Bahsen once said "I don't have problems with inferences, I have a problem with YOUR inferences." The Sabbath is based upon creation as I said. It is a commandment which we are perpetually obligated to keep. The OT Sabbath was based upon God's creation and deliverance. A new creation (the resurrection of Christ) demands a new day. How could it be clearer?

 

[Texas Aggie]

The OT Sabbaths (plural) indicate to me that certain feast days were also treated as 7th Day Sabbaths (where no servile work was to be done). These Holy Days (feast days) were treated as 7th Day Sabbaths because they were "High Days" which did not necessarily occur in conjunction with the 7th Day Sabbath. They were Sabbaths but did not fall on the 7th Day.

Passover for example is one of the seven feast days; however, it is not labeled as a "Sabbath Day."

The Feast of Unleavened Bread occurred on the 15th Day of the 1st Month and a "Sabbath Day" was to be observed on the 1st and 7th day of the duration. We can say that this feast was a "High Day."

First Fruits (which occurred the very first day after the 7th Day Sabbath following the Passover was not treated has a "High Day" or Sabbath.

Pentecost occurred 50 days following First Fruits was always a High Day treated as a Sabbath.... but it occurred always on the 1st day of the week.

Trumpets was considered a High Day (occurring on the 1st day of the 7th month). It was also considered a Sabbath Day where no servile work was to be accomplished.

Atonement occurred on the 10th day of the 7th month and was treated as a Sabbath day.

Tabernacles began on the 15th day of the 7th month and lasted 8 days. The 1st and the 8th days were to be Sabbaths were no servile work was to be accomplished.

These are the only feast days prescribed by God. Anything else is not of Him.

How does the resurection of Christ demand a new day? The question is "when did Christ die and when did He come out of the grave?" When did Christ die according to the scriptures? What scriptures is the Spirit talking about?

 

[biblelighthouse]

Originally posted by Texas Aggie
How does the resurection of Christ demand a new day?

We have a direct statement from Scripture:

Psalm 118:
22 The stone which the builders refused is become the head stone of the corner.
23 This is the LORD's doing; it is marvelous in our eyes.

The stone (Christ) was rejected on Good Friday when He was crucified. The stone became the "head stone of the corner" on Sunday morning, when He victoriously rose from the dead. So, Psalm 118:22-23 was fulfilled on a Sunday.

And the very next verse (118:24) says, "This is the day which the LORD hath made; we will rejoice and be glad in it."

Was that clear to Old Testament people? Of course not. They didn't know on what day the Psalm 118:22-23 prophecy would be fulfilled. But we do know. And we are told to "rejoice and be glad" in THAT day . . . Sunday. And this is corroborated by the practice of the early church, recorded in Acts 20:7.

source: The Lord's Day - Sunday - The Christian Sabbath

Originally posted by Texas Aggie
The question is "when did Christ die and when did He come out of the grave?" When did Christ die according to the scriptures?

We know that Jesus was raised on Sunday, not Saturday. He said that He would be buried 3 days, not 4 (Luke 24:7). And on Sunday, after the sun had already risen (cf. Luke 24:1), two men walked to Emmaus (Luke 24:13), and said:

"we trusted that it had been he which should have redeemed Israel: and beside all this, today is the third day since these things were done" (Luke 24:21).

[Edited on 8-29-2005 by biblelighthouse]

 

[Texas Aggie]

Good Friday and the Sunday morning (Easter) resurrection is a traditional papal lie. This is not how Christ died "œaccording to the scriptures" (1Corinthians 15:1-4).

Exodus 12:1-17 is an excellent place to start. If Jesus Christ, "œthe Lamb of God" (John 1:29), is indeed "œour Passover" (1 Corinthians 5:7), it would follow that His death would be in accordance with the ordinance He represented and fulfilled.

By the time Mary Magdalene and company came to the sepulcher in Luke 24:1, Christ was already risen (He was out of the grave).

Luke 23:50-56 contains two separate Sabbath days. One was the day immediately following the Passover (14th day) which was called the Feast of Unleavened Bread (15th day). This day was considered a Sabbath Day, a holy convocation wherein no servile work was to be accomplished (see Leviticus 23:3-7).

The Sabbath in Luke 23:54 is the Feast of Unleavened Bread. The Sabbath in Luke 23:56 is the 7th Day Sabbath according to the commandment. The day of "œpreparation" is the Passover. Take a look at Mark 15:42 and Mark 16:1. We see the same thing (two separate Sabbath days).

Jesus Christ died at 3 pm on Wednesday the 14th of the Month (the Lord´s Passover). The following day (the 15th), our Thursday, was a High Day (a Sabbath) called the Feast of Unleavened Bread. They prepared additional spices and ointments on Friday, which took all day. They could not go to the tomb on Saturday (the 7th day Sabbath). They had to wait until Sunday, the first day of the week... which actually began at sundown on Saturday (God´s measure of a day).

By the time Mary arrived, early, on Sunday "œwhen it was yet dark," Christ was already resurrected out of the grave. Jesus could have risen any time after 3 pm on Saturday, the Lord´s Sabbath (and end of the 72-hour period). Jesus Christ was resurrected in the late afternoon on the 17th day of the month (the 7th Day Sabbath of God). This makes Him Lord of the Sabbath.

A death on Friday and subsequent resurrection on Sunday does not constitute "œthree days and three nights" in accordance with the prophecy of Jonah (please see Matthew 12:38-40). A death on Friday and resurrection on Sunday constitutes two nights and one whole day.

Ash Wednesday, Good Friday and Easter are nothing more than distortions of the truth. It is interesting how Easter is a day that is celebrated annually anytime between the 22nd of March to the 25th of April. It is always the first Sunday after the full moon and after the vernal equinox (it is never observed on the same day each year). It is of pagan origin and not of a Holy God.

Still, I wonder if the Lord´s Sabbath was changed to Sunday because of Mary´s early morning discovery of an empty tomb on the 1st day of the week. Possibly Constantine could shed some light on the matter for me.

 

[Scott Bushey]

Still, I wonder if the Lord´s Sabbath was changed to Sunday because of Mary´s early morning discovery of an empty tomb on the 1st day of the week. Possibly Constantine could shed some light on the matter for me.

Just for the record, do you agree that a change occured?

 

[Texas Aggie]

I would agree that man and the devil have changed the day.... not God.

 

[Scott Bushey]

Do you agree that, according to scripture and our confessions that the new testament church meets on the Lords day?

[Edited on 8-31-2005 by Scott Bushey]

 

[Texas Aggie]

I agree that the New Testament church meets on Sunday in accordance with the confessions. I can not find the change in scripture and I do not acknowledge the "Christian Sabbath" as God's Sabbath. I am not the judge of the church.

With that said, I by no means condemn or pass judgment on anyone who observes the Sabbath or attends church on Sunday. After all, I attend church on Sunday but I consider this "above and beyond" that which He has prescribed.

If I am completely wrong, God is my judge. I make no issue of this at my church either and I have found very few people, through the span of my life, with this same view.

I observe God's Sabbath beginning at sundown Friday and ending sundown Saturday. This is my time of rest and communion with God via the study of His word. This is my faith and this is what I gather from the scripture.

I simply do not see a change of the day based on the belief that the resurrection of Christ occurred on Sunday; therefore, I can not acknowledge Sunday as the Lord´s Sabbath.

 

[Scott Bushey]

Act 20:7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

Rev 1:10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

What does John mean here, on the Lords day?

One of the most significant points to consider is that the tithe was changed to the 1st day of the week:

1Co 16:1 Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do.
1Co 16:2 On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.
1Co 16:3 And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem.

[Edited on 9-1-2005 by Scott Bushey]

 

[Texas Aggie]

Thanks for your reply Scott.

I see the "œLord´s Day" in Revelation 1:10 as the same day mentioned in the following scriptures:
"œThe day of the Lord" 2 Peter 3:10
"œThe day of Christ" 2 Thessalonians 2:2
"œMy holy day" Isaiah 58:13.

From my perspective, this is the day that John "œenvisions" in Revelation 1:10.

There are actually several ways one can look at Acts 20:7.

1. The word "œday" was added to the original Greek translation. The original text did not contain the word "œday" and it could possibly read: "œand upon the first of the week...." This could indicate anytime during the first part of a week (not necessarily Sunday).

2. The word "œupon," in this case is used to indicate an abstract or figurative motion towards something (i.e. the conductor announced we are coming upon the Westside station or, in our case, we are coming upon the first of the week). If you wish to insert the word "œday" back into verse 7 it might read something like: "œcoming "œup-on" the first day of the week, Paul preached to them." Also keep in mind how the Jews counted their day (sundown to sundown). If Paul started preaching on the Jewish Sabbath, he would have automatically carried over into the first day of the week since he preached until midnight.

3. Lamps were lit in the upper chamber (vs. 8) thus indicating all this occurred at night. Keep in mind "œsundown to sundown" as God´s measure of a day (and this is how Paul would have also counted his day). If Paul would have considered Sunday as the Sabbath, then he would not have set out for his journey to Assos at day break (since it would have still been considered the Sabbath until the following sundown). Take a look at verses 11-13.

As for me, I tend to accept options #2 & #3. Paul met with the disciples during the afternoon (prior to sundown) on the 7th day Sabbath, broke bread and had a nice meal. Afterwards he commenced with a sermon that went until midnight (upon the first of the week). Since Sunday, the first day of the week, was not considered by Paul to be the Lord´s Sabbath, he departed for his journey at daybreak.

Another way you could look at this is the meeting of the disciples does not prove or disprove God changing His Sabbath. I´m sure Paul taught and met with disciples as much as possible. He was not confined to preaching and teaching only on the "œfirst day of the week." I do not believe this is an example of a necessity in changing of the Sabbath. Also keep in mind that Paul and these same disciples also still observed the 7th day Sabbath according to the commandment as well as the annual feast days in accordance with the ceremonial law (but we always look past that as an example for any type of observance). As for the Ceremonial Law, the priesthood and the animal sacrifices have changed... God´s times (Sabbaths and Holy days) have never been abrogated.

As for 1 Corinthians 16, I see no inference that this is a collection of money at a Sunday "œreligious service." I see that the text implies that money was to be set aside by each believer separately and privately during the first of the week, and to be saved by each person independently. Also notice that the word "œday" was added to the text. The believers at Corinth were aware that the apostle was gathering funds for the Jerusalem church and they had apparently written to inquire how they could participate in the collection.

Still, Christians observe Sunday as the Lord´s Sabbath because of the tradition passed from Rome. I only wished Luther would have taken us much farther away from the papal lies and pagan practices. The Christian Sabbath of Sunday was not practiced by Paul and the early church. Furthermore, this is a prime example of the devil working to change "œGod´s times and laws." There is a reason for such deception and it might have something to do with one´s spiritual worship of God and obedience to His will.

We have changed the "œtruth of God into a lie" (Romans 1:25).... and there are repercussions for that. Easter is a substitute for the truth of the resurrection and the Christian sabbath is nothing more than a substitute for the Lord´s Sabbath.

My question is what part of Easter is acceptable to God? What of the Christian sabbath (Sunday) is acceptable to God? God has prescribed that which is acceptable to Him.... but man and the devil always come up with substitutes.

 

[Scott Bushey]

Matt,
The conversation has evolved further than it should have; you are alone. For some strange reason you are obviously glued to a particular day, i.e. Saturday. If you will acknowledge that the day is irrelevant and that it is one in seven, you will struggle much less with the idea. God never said that the sabbath was Saturday! It is one in seven. None of history, nor the confessions confirms your premise. I will address your points:

WCF ch 21

VII. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment binding all men in all ages, he hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him:[34] which, from the beginning of the world to the resurrection of Christ, was the last day of the week,[35] and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord's day,[36] and is to be continued to the end of the world, as the Christian Sabbath.[37]

34. Exod. 20:8-11; Isa. 56:2- 7
35. Gen. 2:2-3; I Cor. 16:1-2; Acts 20:7
36. Rev. 1:10
37. Matt. 5:17-18; Mark 2:27-28; Rom. 13:8-10; James 2:8-12

VIII. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations,[38] but also are taken up, the whole time, in the public and private exercises of his worship, and in the duties of necessity and mercy.[39]

38. Exod. 16:23, 25-26, 29-30; 20:8; 31:15-17; Isa. 58:13-14; Neh. 13:15-22
39. Isa. 58:13-14; Luke 4:16; Matt. 12:1-13; Mark 3:1-5

The Larger Catechism states:

Q115: Which is the fourth commandment?
A115: The fourth commandment is, Remember the sabbath day, to keep it holy. Six days shalt thou labor, 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, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
[1]

1. Exod. 20:8-11

Q116: What is required in the fourth commandment?
A116: The fourth commandment requires of all men the sanctifying or keeping holy to God such set times as he hath appointed in his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath,[1] and in the New Testament called The Lord's day.[2]

1. Deut. 5:12, 14, 18; Gen. 2:2-3; I Cor. 16:1-2; Acts 20:7; Matt. 5:17-18; Isa. 56:2, 4, 6-7
2. Rev. 1:10

The Shorter Catechism reads:

Q57: Which is the Fourth Commandment?
A57: The Fourth Commandment is, Remember the Sabbath-day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.[1]

1. Exod. 20:8-11

Q58: What is required in the Fourth Commandment?
A58: The Fourth Commandment requireth the keeping holy to God such set times as He appointed in His Word; expressly one whole day in seven to be a holy Sabbath to Himself.[1]

1. Lev. 19:30; Deut. 5:12

Q59: Which day of the seven hath God appointed to be the weekly Sabbath?
A59: From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath;[1] and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.[2]

1. Gen. 2:3
2. Acts 20:7; Rev. 1:10

A.A. Hodge writes:

Sabbath: The Day Changed; the Sabbath Preserved.
By A. A. Hodge
Copyright 1998 © First Presbyterian Church of Rowlett
Remember the Sabbath Day, to keep it holy.- Exodus 20:8.

[Note. The Greek font in the following article dropped out in the conversion to html. It will be corrected in the next week or so when time permits.]
DIFFERENT Christian nations and different denominations, and each denomination at different periods of its history, have entertained very various sentiments and followed very diverse customs with respect to the observation of the weekly Sabbath, as well as with respect to every other Christian ordinance and practical duty. Notwithstanding this fact, however, the whole historical Christian world, Catholic and evangelical, has always been agreed as to the truth of the following propositions:
1. The institution of the Sabbath rests upon the physical, moral and religious nature of man, as that nature exists under the conditions of his life in this world.
2. In conformity with this fact, God instituted the Sabbath at the creation of man setting apart the seventh day for that purpose, and imposed observance as a universal and obligation upon the race.
3. After the resurrection of Christ, instead of abrogating an old and introducing a new institution, God, through his inspired agents, perpetuated the Sabbath, re-imposing it upon Christians with increased obligations, and by changing the day from the seventh to the first day of the week enriched it with new and higher significance.
This statement of the historical faith of the whole Church contradicts the following false views of small and transient parties:
1. That the Sabbath was simply a Jewish institution, temporary in its adaptation and design, and abrogated along with all the other special laws of that preparatory economy, leaving no divinely-appointed substitute in its stead.
2. That the Lord's day is a new Christian institution established by the apostles and binding upon Christians but in nature and design, spirit and obligation, entirely different from the ancient Sabbath inaugurated at creation and re-ordained in the fourth commandment.
3. That the observance of the seventh day of the week is of the essence of the sabbatical institution, and that the substitution of the first day in its place, which has always prevailed in the Church, was made without divine authority
The object of this tract is simply to state the grounds upon which the faith of the universal Church rests when, while recognizing the fourth commandment as an integral part of the supreme, universal and unalterable moral law, she affirms that the first day of the week has for this purpose, and for obvious reasons, been substituted for the seventh by the authority of the inspired apostles, and therefore of Christ himself.
1. Observe that the particular day of the week on which the Sabbath is to be kept, although fixed for revealed reasons by the will of God at the creation, never was, or could be, of the essence of the institution itself. The command to observe the Sabbath is essentially as moral and immutable as the commands to abstain from stealing, killing or adultery. It has, like them, its ground in the universal and permanent constitution and relations of human nature. It was designed to meet the physical, moral, spiritual and social wants of men; to afford a suitable time for the public moral and religious instruction of the people and the public and private worship of God; and to afford a suitable period of rest from the wear and tear of secular labor. It is therefore of the very essence of the institution that a certain proper proportion of time, regularly recurring and observed in common by the community of Christian people and of Christian nations, should be appointed and its observance rendered obligatory by divine authority. These essential elements are found unchanged under both dispensations.
The Sabbath, as divinely ordained in the Old Testament, is just what all men need today. It was commanded that all should cease from worldly labor and keep the time holy in devoting it to the worship of Cod and the good of men. The services of the temple were redoubled, and afterward the instructions and worship of the synagogue were introduced. It was granted to the people and to their servants and beasts as a privilege, and not as a burden. Deut. 5:12-15. It was always kept by the Jews, and after them by the early Christians, as a festival, and not as a fast.1
In later years it was, like all other parts of God's revealed will, overlaid with pharisaical and rabbinical carnal interpretations and additions. From all these Christ purged it as he did the rest of the law. He cam "˜to fulfil all righteousness,´ and therefore he kept thc Sabbath religiously and taught his disciples, while disregarding the glosses of the Pharisees, to keep it in its essential spiritual sense as ordained by God. He declared (Mark 2:27) that "˜the Sabbath was made for man,´ the genus homo, and consequently is both binding on all men for all time and adapted to the nature and wants of all men under all historical conditions.
On the other hand, it is evident that the particular day set apart is not in the least of the essence of the institution, and that it must depend upon the positive will of God, which of course may substitute one day instead of another on suitable occasions for adequate reasons.
2. The introduction of a new dispensation, which a preparatory and particularistic nation system is to be replaced by a permanent and universal one, embracing all nations to the end time, is certainly such a suitable occasion. The moral law, expressed in the ten commandments written by the finger of God on stone, and made the foundation of his throne between the cherubim and the condition of his covenant, must remain, while the types, the special municipal laws of the Jews, and whatever is unessential in Sabbath or other permanent institutions, must be changed.
3. The amazing fact of the resurrection of the La Jesus on the first day of the week constitutes evidently adequate reason for appointing that in t stead of the seventh day to be the Christian Sabbath. The Old Testament is introduced with an account of the genesis of the heaven and earth, and the old dispensation first grounds itself upon the relation of God as Creator of the universe and of man. The New Testament is introduced with an account of the genesis of Jesus Christ, and reveals the incarnate Creator as our champion, victorious over sin and death. The recognition of God as Creator is common to every' theistic system; the recognition of the resurrection of the incarnate God is peculiar to Christianity. The recognition of God as Creator is involved and conserved in the recognition of the resurrection of Christ, while the latter article of faith carries with it also the entire body of Christian faith and hope and life. The fact of the resurrection consummates the process of redemption as far as it is objective to the Church. It is the reason of our faith, the ground of our hope, the pledge of our personal salvation and of the ultimate triumph of our Lord as the Savior of the world. It Is the keystone of historical Christianity, and consequently of all living theism in the civilized world
The essential qualification of an apostle was that he was an eyewitness of the resurrection. Their doctrine was summed up as a preaching of "˜Jesus and the resurrection.´ Acts 1:22; 4:2; 17:18; 23:6; 24:21.
4. During his life Jesus had affirmed that he was "˜Lord also of the Sabbath day.´ Mark 2:28. After his resurrection he signalized the first day of the week, and not the seventh, by his revelation. On the day he rose he appeared to his disciples on five different occasions, and withdrawing himself during the interval reappeared on the following "˜first day of the week,´2 his disciples being assembled and Thomas with them: "˜Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.´ John 20:19. The day of Pentecost falling that year on the "˜first day of the week,´ the disciples were again found assembled by mutual understanding: "˜And when the day of Pentecost was fully come, they were all with one accord in one place. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance´ (Acts 2:1-4); and the promised gift of the Holy Ghost descended upon them. The Lord after many years appeared unto John in Patmos and granted him the great closing Revelation on the "˜Lord's day:´ "˜I was in the Spirit on the Lord's day and heard behind me a great voice, as of a trumpet´ (Rev 1:10); which all the early Christians understood to signify the weekly festival dedicated to the resurrection of the Lord.
The record is also full of evidence that the members of all the apostolic churches were in the habit of assembling in their respective places at regular times for the purpose of common worship. 1 Cor. 11:17, 20; 14:23-26; Heb. 10:25. That these assemblies were held on the "˜first day of the week´ is certain from the action of Paul at Troas: "And we sailed away from Philippi after 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, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight" (Acts 20:6-12). So also his orders to the churches of Corinth and Galatia: "Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." 1 Cor. 16:1, 2. The change was then certainly made, as we can trace by an unbroken and consistent chain of testimonies from the time of the apostles to the present. The motives for the change assigned by the early Christian Fathers are known to have operated upon the apostles, and are perfectly congruous with all that is recorded of their characters, lives and doctrines. The change, therefore, had the sanction of the apostles, and consequently the authority of the "˜Lord of the Sabbath´ himself.
5. From the time of John, who first gave the institution its best and most sacred title, 'Lord's day', there is an unbroken and unexceptional chain of testimonies that the 'first day of the week' was observed as the Christian's day of worship and rest. For a long time the word Sabbath continued to be applied exclusively to the seventh day. From habit, and in conformity to the natural sentiments of the Jewish converts, the early Christians long continued to observe both days. They kept every seventh day except the Sabbath before Easter, when the Lord lay in the grave, as they did every first day, as a festival. Afterward for a time the Roman Church, in opposition to Judaism, kept it as a fast. They held public religious services upon it. But the day was no longer considered sacred; labor was never suspended nor legally interdicted. On the other hand, any tendency to return to its ancient observance as a strictly holy day, as in any sense sacred, as the first day of the week was maintained to be, was discountenanced as an abandoning the freedom of the gospel and a returning to the ceremonial of the Jews. Ignatius, Epistle to the Magnesians, ch. 9, and Council of Laodicea, can. 29, 49 and 101, AD 361. See Bingham's Christian Antiquities, vol. ii, b. 20, ch. 3.
The early Christians called their own day, for which they asserted pre-eminence and exclusive obligation, "˜the Lord's day,´ "˜the first day of the week,´ "˜the eighth day´ and in their communication with the heathen they came to call it, as we have done, in correspondence with ancient secular usage, hJ tou` hJliou hJmevra, "˜dies solis,´ "˜Sunday.´ A comparison of the passages in which these designations are used by the early Christians makes it absolutely certain that they signify the same day, since they are all defined as applying to the day after the Jewish Sabbath, or to the day on which Christ rose from the dead.
Ignatius, an immediate friend of the apostles, martyred at Rome not more than fifteen years after the death of John, in his Epistle to the Magnesians, ch. 9, says, "Those who have come to the possession of new hope, no longer observing the Sabbath (seventh day), but living in the observance of the Lord's day, on which also our life has sprung up again, by him and by his death." He calls the Lord's day "the queen and chief of all the days" (of the week).
The author of the Epistle of St. Barnabas, writing a little before, or at latest not long after, the death of the apostle John, says, ch. 15, "We celebrate the eighth day with joy, on which, too, Jesus rose from the dead."
Justin Martyr (AD 140), Apol. 1:67, says, "On the day called Sunday is an assembly of all who live either in cities or in the rural districts, and the memoirs of the apostles and the writings of the prophets are read, . . . because it is the first day on which God dispelled the darkness and the original state of things and formed the world, and because Jesus Christ our Savior rose from the dead upon it" (Dial. c. Tryph). "Therefore it remains the chief and first of days." The testimony continues uniform and unbroken; e.g., see Dionysius, bishop of Corinth, quoted by Eusebius; lrenaeus, bishop of Lyons (AD 177); Clement of Alexandria (AD 192).
Tertullian, writing at the close of the second century, says (Dc Orat, c. 23) that on the Lord's day Christians, in honor of the resurrection of the Lord, . . . must avoid everything that would cause anxiety, and "defer all worldly business, lest they should give place to the devil."
Athanasius (296-373) says explicitly that 'the Lord transferred the sacred observance (from the Sabbath) to the Lord's Day'. Horn. De Semente op., tom. 1, p. 1060.
The author of the sermons de Tempore (Aug. Hom. 251, De Temp., t. 10, p. 307) says: "The apostles transferred the observance of the Sabbath to the Lord's day and therefore from the evening of the Sabbath to the evening of the Lord's day men ought to abstain from all country-work and secular business, and only attend divine service.
In AD 321, four years before the Council of Nice, Constantine, the first Christian emperor, published his famous edict ordaining that "all judges, with the civic population, together with the workshops of artisans, should rest upon the venerable day of the sun," although allowing, in concession to the as yet imperfectly Christianized rural population, agricultural work to be done. Civil and ecclesiastical laws providing for the sanctification of the Lord's day became more and more strict as the European communities became more thoroughly Christian. Secular business, unless when necessary, and all public games and shows, were forbidden by civil enactments.3
The highest Christian officers and the most famous Christian teachers and ecclesiastical councils4 unite in commanding all Christian people to attend public worship 2nd to abstain from all worldly employments and amusements on the Lord's day. In cities, evening as well as morning services were held. Bingham's Christ, Antiquities, vol., 2, b. 20, ch. 2.
6. With this view the testimony of all the great Reformers and all historical branches of the modern Christian Church agree.
The catechism of the Council of Trent (pt. 3, ch. 4, ques. 7 and 14) affirms that the "Jewish Sabbath was changed into the Lord's day by the apostles."
But the papists arrogate to their Church the possession in perpetuity of all the normal authority possessed by the inspired apostles. Hence they claim that as the early Church had legitimately altered even a commandment of the decalogue, the extant Church has unlimited power of imposing obligations upon Christians, and even of altering divine laws, To oppose this fertile source of superstition, the Reformers were led to speak unadvisedly of the termination of the Sabbath enforced by the fourth commandment by divine limitation.
With reference to these unguarded statements of the Reformers, which are often quoted by the opponents of the Sabbath, it is sufficient for the present purpose to say: (1) The Reformers, however great and excellent, were but fallible men, and their private opinions have no binding authority upon the Church. (2) The wonder is that under their circumstances they attained as clear views of the meaning of God's word as they did, and that they made so few mistakes. (3) The sense of their several statements on this and on all other points is of course to be sought in due consideration of the Romish errors, theoretical and practical, which they were antagonizing. (4) Their negative statements must be interpreted within the limits of their positive statements, referred to in the next paragraph. (5) The history of Sabbath observance in continental Europe and its effects upon spiritual religion, continental Christians themselves being judges, refutes the soundness of their views, in so far as these differed in any degree from those of the founders of Protestant churches in England and Scotland.
On the other hand, it is demonstrable that their essential principles and practice with regard to Sabbath observance is identical with that of modern evangelical churches.
(1.) Luther, Calvin, and other Reformers taught that the Sabbath was ordained for the whole human race at the creation.
(2.) That it was in its essential features designed to be of universal and perpetual obligation. Luther's Works tom. 5, p.22; Calvin, Gen. 2:3 and Ex. 20:8; and sermon on Deut. 5: "”
"God, therefore, first rested, then blessed this rest, that in all ages it might be sacred among men. In other words, he consecrated every seventh day to rest that his own example might be a perpetual rule. The design of the institution must be always kept in memory, for God did not command men simply to keep holiday every seventh day, as if he delighted in their indolence, but rather that they, being released from all other business, might the more readily apply their minds to the Creator of the world, . . . Spiritual rest is the mortification of the flesh, so that the sons of God should no longer live unto themselves or indulge their own inclination. So far as the Sabbath was a figure of this rest, I say, it was but for a season; but inasmuch as it was commanded to men from the beginning that they might employ themselves in the worship of God, it is right that it should continue to the end of the world." (Comm. On Gen. 2:3)
(3.) They observed, and insisted upon the duty of all Christians observing, the Lord's day by abstaining from all worldly business and amusements, and devoting the time to the worship of God and the edification of one another.
Calvin's sermon on 24 Deut. 5: "When our shop windows are shut on the Lord's day, when we travel not after the common order and fashion of men, this is to the end that we should have more liberty and leisure to attend on that which God commandeth."
Calvin's sermon on Deut. 5: "If we employ the Lord's day to make good cheer, to sport ourselves, to go to the games and pastime, shall God in this be honored? Is it not a mockery? Is not this an unhallowing of his name?"
The opinion of John Knox is given in the first Book of Discipline: "The Sabbath must be kept strictly," etc. See also homily "Of the place and time of Prayer," Book of Homilies of the Church of England.
(4.) They referred the ground upon which the obligation to keep the Sabbath rests to the original ordinances of God at the creation and on Mount Sinai: "But if the reason for which the Lord appointed a Sabbath to the Jews is equally applicable to us, no man can assert that it is a matter with which we have nothing to do. Our most provident and indulgent Parent has been pleased to provide for our wants not less than for the wants of the Jews." "It was, however, not without reason that the early Christians substituted what we call the Lord's day for the Sabbath." Calvin, Institutes bk. 2, ch. 8, §§32, and 34.
Beza, the disciple and successor of Calvin, says in Comment. on Rev. 1:10: "The seventh day, having stood from the creation of the world to the resurrection of Christ, was exchanged by the apostles, doubtless at the dictation of the Holy Spirit, for that which was the first day of the new world."
7. The change of the day by the apostolic Church has thus been proved by historical testimony, to which much might be added if space permitted, but against which no counter-evidence exists. This, as well as the passages above cited, proves that the change was effected by the authority of the apostles, and hence by the authority of Christ. With the apostles preaching "˜Jesus and the resurrection,´ and observing and appointing the first day of the week for religious services, God bore "witness both with signs and wonders and divers miracles and gifts of the Holy Ghost." Heb. 2:4. Ever since the great Pentecostal Lord's day this day has been observed by God's true people and blessed by the Holy Ghost. It has been recognized and graciously used as an essential and pre-eminent means of building up the kingdom of Christ and effecting the salvation of his seed. And this divine acknowledgement has been in every age and nation in direct proportion to the faithful consecration of the day to its spiritual purpose. It is not possible that either a superstitions will-worship or an ignorant misconception should have been crowned with uniform and discriminating seals of divine approbation through eighteen hundred years.
If any should claim that while we have indeed proved a Christian Lord's day, instituted by the apostles and graciously owned by God, nevertheless we Have not proved that the Sabbath of the fourth commandment remains in force under a change of day, we answer:
1. The fourth commandment is an inseparable constituent of the Decalogue, which was the foundation of Cod's throne and the basis of his covenant with his Church. This law is wholly moral (except the mere element of the particular day in the fourth commandment), and instead of being abrogated was broadened and enforced with new emphasis by Christ. Matt. 5:17. And by an instinct, as universal as true, it has been incorporated into the confessions, catechisms and liturgies of every historical Church in Christendom.
2. The true permanent interpretation of the Sabbath law is to be found, not in the glosses of Pharisees and Rabbis, but in the example and doctrine of Christ, who restored the true rule and use of the original institution for the instruction of the Church in all time. All the Reformers agree that the Lord's day is of perpetual use and obligation in the sense of Christ's version of the Sabbath.
3. The reasons for the original Sabbath had their ground in the universal nature and condition of man. They are identical with the reasons for the apostolic institution of the Lord's day. The function of the latter in the Christian Church is identical with that of the former in the Jewish Church. The great Author and Dispenser of the schemes of providence and grace, during both dispensations is the same unchangeable God. The two dispensations form but two parts of one harmonious system. It appears evident, therefore, that an institution having unchanged purposes and relations, enacted at creation, re-enacted with added sacredness on Sinai, and re-enacted with added associations and obligations by the apostles, must be the same institution, in spite of the mere change of day.

http://www.apuritansmind.com/FrancisTurretin/francisturretinLordsDay.htm

Originally posted by Texas Aggie
Thanks for your reply Scott.

I see the "œLord´s Day" in Revelation 1:10 as the same day mentioned in the following scriptures:
"œThe day of the Lord" 2 Peter 3:10
"œThe day of Christ" 2 Thessalonians 2:2
"œMy holy day" Isaiah 58:13.

The Lords day and The Day of the Lord are entirely different things. When compared, scripture to scripture, the dilineating cannot be missed. One has a fearful condemnation and the other a denotation of the church gathering together. One has the inference to the end and the other to the past, present and future (look at the tenses). Please simply do a phrase search and you will see that the terms are not in any way interchangeable.

 

[biblelighthouse]

Matt,

For what it's worth, I too used to believe Jesus rose from the dead on Saturday, not Sunday. I used the same arguement you did regarding the two sabbaths in the Passover week.

But there is at least one Scripture that renders that entire argument moot and impossible. I already quoted it to you, but you seemed to ignore it entirely:

We know that Jesus was raised on Sunday, not Saturday. He said that He would be buried 3 days, not 4 (Luke 24:7). And on Sunday, after the sun had already risen (cf. Luke 24:1), two men walked to Emmaus (Luke 24:13), and said:

"we trusted that it had been he which should have redeemed Israel: and beside all this, today is the third day since these things were done" (Luke 24:21).


It is critical for you to notice that they made that statement on Sunday, not on Saturday. But if your scenario was true, then they would have said, "today is the fourth day", not the "third day".

In other words, Luke 24:21 explicitly tells us that Jesus rose from the dead on Sunday, and therefore could not have been crucified as early in the week as Wednesday. Now whether you want to say he was crucified on Thursday or Friday is up for discussion. But Scripture makes it explicitly clear that the third day was Sunday.


(The above Scripture is all we need. Luke 24:21 is very clear. Nevertheless, for what it's worth, it is interesting to note that the Sunday Lord's Day was written about by early church fathers long before the Roman Catholic Church even existed. It was founded in 326 A.D. by Constantine. But the Sabbath Lord's Day writings in the early church fathers predate that date by well over a century. So it is not even possible that the Roman Catholic Church "started" the Sunday Lord's Day idea. GOD did!)

 

[Texas Aggie]

Scott,

Thanks for the reply and information.... I really appreciate your time and effort concerning this topic. I do not think the conversation has evolved further than it should and I am not too concerned about being alone on this issue. This is OK by me.

Naturally I am going to be "œglued" to the particular day of Saturday. As I mentioned before, there are really two days involved (sundown on Friday to sundown on Saturday). This is the measure of God´s day (Genesis 1:5, Leviticus 23:32).

I can not acknowledge that the day is irrelevant simply because it is only one in seven days of the week. God has specifically told us (in His word) that the Sabbath according to the commandment is the 7th day of the week (see Matthew 28:1 for one example). I do not believe that Sunday, being one in seven fulfills the command.

The 7th day Sabbath is the only day that was named as well as sanctified by God Himself. Man has no authority to "œsanctify" anything... especially any other day. Moses had to take off his shoes when he was standing on "œHoly" ground; therefore, there must be profound relevance to the "œHoliness" of a sanctified day.

History does confirm the day of the week (as well as the scripture itself) and I fully acknowledge that the confessions do not support my view (and this is OK with me as well). As for history, we know from the scripture that God´s calendar is primarily based on three astronomical laws. Take a look at Genesis 1:14-16

1. Revolution of earth about its axis (day)
2. Revolution of moon "œthe lesser light" about the earth (month or "œmoonth")
3. Revolution of earth about the sun "œgreater light" (year)

The lunar cycle gives us the days of the month as well as pin-points the established High Day Sabbaths (or feast days). One of the seven days of the week is the 7th day Sabbath and can be traced back to the time of Jesus (I do acknowledge that the particular day of the week can not be established by the lunar cycle alone... but the High Day Sabbaths can).

We know from scripture that Jesus (God Himself) observed the Sabbath according to the law (which was given directly to Moses). Jesus lived under essentially the same calendar that we live by now. Before Christ, Julius Caesar put into motion the Julian Calendar sometime around 45 B.C. The solar year was believed to consist of 365 ¼ days. In order to count for the ¼ day, a leap year of 366 days was established once every 4 years.

In 325 AD, the Council of Nicea decreed that Easter would be observed on the first Sunday after the "œfirst full moon" and after the vernal equinox. It was discovered that the solar year really has slightly less than 365 ¼ days, so that when Pope Gregory XIII came to realize this in 1582, the calendar had "œslipped back" ten days. No time had been lost but the "œrecord" of time was ten days behind "œreal" time.

This was remedied by Pope Gregory. He decreed that ten days should be dropped in October of 1582. This little change put into motion the Gregorian Calendar (which was not even accepted in England or the colonies until 1752). England and America then made 11 day adjustments. All these changes had no effect on the sequence of the days of the week.

Orthodox Jews still observe the 7th Day of the week (sundown to sundown) just as Jesus did while on earth (I believe this is still the exact same day). The sequence of the day has never changed and we can know the day as well as the relevance (even with all the confusion of the Julian and Gregorian Calendars). Again, Matthew 28:1 is just one of several scriptures that declares the day following the 7th day Sabbath is the 1st day of the week; therefore, Saturday is the 7th day of the week according to our current schedule.

As for the Lord´s Day in Revelation 1:10, it never mentions the "œfirst day of the week" in association with the day. I will take a closer look at the tenses; however, Revelation is primarily a book of prophecy concerning the time of Christ´s return and the events that lead up to it. The Lord´s Day fits in context with the verses I listed before.... but I will take another look. Thanks. Either way, I see no connection with the 1st day of the week as a Sabbath.

I have read and reread many, many articles on the Sabbath. The question I have still remains: Did the change in the Sabbath primarily occur because of the belief that Christ was resurrected on the first day of the week?... or is there some other profound reason? I am looking for specifics from the scripture, not writings from men. I do not see a Sunday resurrection.

 

[Texas Aggie]

Thanks Joseph for the reply and U2U pointing me back to your post. Both you and Scott have been very kind and patient with me on this sticky little issue. I really appreciate the both of you for giving your time and thoughts concerning this discussion.

As for your original belief in the two Sabbaths and a Saturday resurrection, I would not throw that out based on the scripture from Luke. I took that verse and laid it aside and went back to the facts. We know the Passover, we know the Feast of Unleavened Bread and we know the Sabbath "œaccording to the commandment." All three must fit.

In addition, we have Christ´s proclamation of "œthree days and three nights" just as Jonah was in the belly of the fish. This must fit as well. Once we place all this together, we can clearly see a how He died according to the scriptures and was not resurrected until the end of the 72 hour period (three days and three nights). From this, I see that His death on a Wednesday and His resurrection accomplished on Saturday fits perfectly.

Now, with all those scriptural inputs charted out and fitting nicely with one another, I see that we have a question with Luke 24:21. It is a very good question (since there is nothing contradictory in His word). After all that was given, the Spirit throws this one at us and now we must try and figure out how this relates to the other passages.

As for Luke 24:21, I find these fellas assesment of a third day to be accurate in their "œstory telling" along the road. Here is how I understand this passage:

These two disciples were making the little trek to Emmaus and Jesus (already resurrected) decided to show up along the way. He was unrecognizable to them and asked what they were talking about. In verses 18-20, they tell the story of what happened to Jesus.

I do believe this conversation did occur on Sunday (the same day that Peter, John and the women had gone to the empty sepulcher). These disciples heading to Emmaus were traveling on the first day of the week (Sunday) and mention that it had been only three days (definitely not four). This in fact would appear to be in direct conflict with both a Friday and Wednesday crucifixion.

"œ...today is the third day since these things were done." Well, Jesus asked the question: "œWhat things?" Notice "œall these things," "œthese things" and "œthe things" (verses 14, 18-19 & 21). I believe "œthings" is modified (or qualified) by the disciples´ specifying in verse 20 that they were talking of the heinous actions conducted by their rulers and chief priests. Not only did they talk about the rotten deeds of the priests and rulers, but they told of things concerning Jesus who was "œa prophet mighty in deed and word before God and all the people;" (verse 19). Obviously all the deeds of Christ in verse 19 did not occur just two days prior.

I believe they were telling quite a lengthy story to Jesus about Himself... but "œthe things" has reference to the evil conducted by the priests and rulers throughout the sentencing, execution and burial process. I do not believe that their evil deeds against Jesus terminated with His deliverance to Pilate for execution. They wanted to go even further.

Matthew 27:62-66 tells of their continued behavior.

"œOn the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate (notice the chief priests and rulers gathered together), saying, Sir, we remember, while He was still alive, how that deceiver said, after three days I will rise. Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, He has risen from the dead. So the last deception will be worse than the first. Pilate said to them: You have a guard; go your way, make it as secure as you know."

The day after the Day of Preparation (or Passover) was the Feast of Unleavened Bread (considered a High Day, or Sabbath). These Jewish leaders went to Pilate on a Holy Day to ensure that Jesus would not rise from the dead (thus breaking a Sabbath). They subsequently had a guard placed and the tomb sealed after seeking permission from Pilate.

When the two disciples (on the way to Emmaus) say "œthis is the third day since these things were done" they are counting from the last evil deed conducted by the rulers and high priests on the High Day Sabbath. The three days indicated in verse 21 starts at the Feast of Unleavened Bread. Now all the scriptures jive. Good point Joseph, a Friday execution is thrown completely out with this verse (I never looked at it from that perspective before).

I still believe that the Sabbath was changed and accepted because of the common belief that the resurrection occurred on Sunday. I have trouble using Luke 24:21 as a basis to throw out all the rest of the text supporting a Wednesday execution and Saturday resurrection.

I think there are many, many things we get from Rome.... but they also got it from somewhere down the line. I believe many of our traditions and customs can probably be traced all the way back to Babylon itself. Easter, for example, has such a splendid history.

 

[Scott Bushey]

'.........the commandment is the 7th day'.

How do you come up with the idea that Gods 7th day during creation was Saturday?

Matt McMahon writes:

"It also must be noticed that the commandment does not specify a day, but a pattern. This overthrows the contention that the 4th commandment is part of the ceremonial law at the outset. True, the Sabbath is spoken of, and it is set by the creation ordinance as the 7th day. But which 7th day? The seventh day from what day? In the Genesis account God does not specify that "œSunday" is the first day and "œSaturday" is the seventh day. The narrative simply tells us that God set a pattern of six days work and one day to rest. It does not specify a day but a pattern. How so? The question must be asked, "œWhere did the Jews begin to know what day the Sabbath was suppose to be when they gathered the manna?" The plain fact is that they did not know. What they did was work for 6 days and then on the 7th (which happened to be Saturday) they rested. Their pattern pointed back to the Creation Ordinance of Gen. 2:1-3. They were in no way mimicking a ceremonial ordinance, but a pattern "“ an eternal pattern set for all men for all time. If the Sabbath day was specifically mention as "œSaturday" then "œSaturday" would continually and forever be the formal day of worship. But God, in His providence, set a pattern for the Jews and then a pattern for the church. The Sabbath rest is not a specific day in its moral aspect, but a section of time designated by the Lord. For the Jews this fell on the seventh day, Saturday. For the church, as we will see, God is able to change the day without disturbing the moral significance of the pattern. Christians still hold to six days work and one day rest. For the Jews, it is impossible that the Jewish weekly Sabbath is ceremonial simply in this light. The ceremonial law, which the Jews would have never known, had not even been given yet."

 

[Texas Aggie]

Scott, nice article. Thanks.

I come up with God's 7th Day Sabbath as the same as the creationary Sabbath because the Spirit via Moses wrote Genesis as well as Exodus, Leviticus and Deuteronomy.

If in fact the Spirit gave Moses (via his record) a different day from the creationary Sabbath of the Father then there is a discrepancy between the "œsanctified" day, thus a change. Moses was given a 7th day Sabbath (a pattern).

I seriously doubt there was a change, agreed upon by the Godhead, concerning a difference between the Father´s "œsanctified" day at creation and another "sanctified" day given to Moses for observance as a perpetual ordinance.

This "œchange" would have to occur between Genesis Chapter 2 and Exodus 16:22-23. I see the "œcreationary Sabbath" and the "œSabbath" given to Moses as precisely the exact same day.

We know from Psalm 103:7 that "œGod made known His ways to Moses." We also know that the Spirit orders the 7th Day Sabbath prior to the first day of the week as indicated by Matthew 28:1 (there are also other examples in the NT). We also know from the scriptures that Jesus (God Himself) observed the Sabbath as the 7th Day of the week. This pattern has never changed and God Himself would have observed according to His own decree as an example for us.

McMahon seems to think that the Jews did not know what day the Sabbath was supposed to be. I completely disagree with this notion. I believe the Jews knew exactly what day it was when Moses came down from Sinai. In essence God told Moses precisely when the pattern was to start and there has never been a deviation from the pattern (even to this day). In addition, the NT confirms the order.