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SHOULD
CHRISTIANS KEEP THE SABBATH?
The
churches of Christ Greet You (Romans 16:16)
In
these times when so many are
concerned about the moral deterioration of our nation, this
recommendation is
occasionally made: “We need to get back to the ten commandments as our
code of
conduct.” Although the motive for such an admonition is doubtless
honorable, it
suggests a common, though erroneous, concept about the nature of the
Ten Commandments.
In
the first place, most of us (all
who are non-Jews) have never been under the Decalogue. The Ten
Commandments
were a part of the Mosaic Law, and that system was given to the Hebrews
alone
(Dt. 5:1-5). That does not suggest that the ancient Gentiles were
exempt from
religious and moral responsibility; it does mean that non-Israelites
were never
amenable to the Mosaic code per se.
That
aside, it is a logical fact
that if one argues for the re-institution of the Ten Commandments, he
must, if
consistent, contend that the Sabbath requirements are binding as well.
This
view, of course, is promoted by the Seventh-day Adventists and other
sabbatarians, but it does not reflect the biblical perspective. In this
article
we wish to show three things. First, the church of the first century,
as
directed by inspired leaders, did not observe the Sabbath. Second, the
unique
features of the Old Testament Sabbath demonstrate that it was never
designed to
be an international requirement. Third, the Scriptures explicitly teach
that
the Sabbath has been abolished. Let us pursue each of these lines of
thought.
First
Century Christian Practice
Try
as one might, he will search in
vain for New Testament evidence that the primitive church observed the
Sabbath
with apostolic approval. Yes, it certainly was the case that the
apostles
frequented the synagogues on the Sabbath for the purpose of proclaiming
the
gospel. That is where the greatest concentration of Jews would have
been (cf.
Acts 13:14; 17:1-2, etc.), and the message regarding Jesus was to be
spoken
first to them (Rom. 1:16).
But
where is the evidence that the
early church, under divine guidance, came together to worship God on
the Sabbath
day?
(1)
The kingdom of Christ was
established on the day of Pentecost (Acts 2:1), which always fell on
“the
morrow after the Sabbath” (Lev. 23:15-16), hence, on Sunday. So the
church
started out meeting for worship on the first day of the week (cf. Acts
2:42).
(2)
The disciples at Troas “were
gathered together” [passive voice] upon “the first day of the week” to
break
bread, i.e., to worship, (Acts 20:7). The specific day of meeting was
no
accident. Though Paul was anxious to get to Jerusalem (20:16), he
waited seven
days for the opportunity to assemble with the church.
Moreover,
the passive voice (see
above) indicates that the assemblage was orchestrated by someone other
than the
disciples; it was of divine initiative.
(3)
The saints in Corinth were
assembling, and contributing into the church treasury, ”every
first day
of the week” (1 Cor. 16:2—Greek text; cf. NASB).
(4)
On the isle of Patmos, John was
“in the spirit” on “the Lord ’s Day” (Rev. 1:10). The term for “Lord’s”
is kupiakos,
which is defined here as “relating to the Lord.” Thayer
comments: ”. . . the day devoted to the Lord, sacred to the memory of
Christ’s
resurrection” (365).
The
Gospel narratives, of course,
make it clear that the resurrection occurred on Sunday. While
Revelation 1:10
would not be conclusive by itself, the very fact that the day is
specifically
mentioned is significant.
We
must also add this note. While it
was true that some weak or uninformed Christians had a problem making a
clean
break with the Mosaic economy (Rom. 14:1ff; Gal. 4:10-11), it is
important to
recognize that inspired apostolic teaching sought to correct this error.
Also,
there is the record of the
post-apostolic patristic writers. For the first three centuries of
Christian
history, the testimony is uniform that the original disciples of Jesus
Christ
worshipped on Sunday—not on the Sabbath. Here is a sampling of that
testimony.
(1)
The Didache (c. A.D. 120)
declares that “every Lord’s day” the Christians gather themselves
together and
“break bread” (ANF.VII.381).
(2)
The Epistle of Barnabas (c. A.D.
120), in discussing such things as incense, new moons, and sabbaths,
says that
the Lord “abolished these things” in deference to “the new law of our
Lord
Jesus Christ” (ANF.I.138). Later, it is affirmed: “Wherefore, also, we
keep the
eighth day with joyfulness, the day also on which Jesus rose again from
the dead”
(I.147).
(3)
Justin Martyr (A.D. 140)
declared that “on the day called Sunday” the primitive Christians met
for
worship. He further stated that this was the day on which Christ was
raised
from the dead (I.186).
(4)
Clement of Alexandria (A.D. 194)
spoke of the one who “keeps the Lord’s day” as “glorifying the Lord’s
resurrection in himself” (ANF.II.545).
(5)
Tertullian (A.D. 200) argued
that the “old law” had been consummated; thus the “observance of the
Sabbath is
demonstrated to have been temporary” (ANF.III.155). Elsewhere he says
that
“Sabbaths are strange” to Christians, and that they share together “the
Lord’s
day” (70).
(6)
Eusebius (A.D. 324), known as
the “father of church history,” stated that Sabbath-observance does not
“belong
to Christians.” On the other hand, he asserted that Christians
“celebrate the
Lord’s days . . . in commemoration of his resurrection” (26,113).
(7)
Noted historian Philip Schaff
concludes: “The universal and uncontradicted Sunday observance in the
second
century can only be explained by the fact that it had its roots in the
apostolic practice” (478-479).
Finally,
we must make this comment.
It is incorrect to refer to Sunday as “the Christian Sabbath.”
Old
Testament Sabbath Considerations
First,
in considering the Sabbath requirements
of the Old Testament era, perhaps it would be helpful to point out that
there
were many other “sabbaths,” in addition to the seventh-day Sabbath,
which the
Hebrews were required to keep (cf. Lev. 19:3; 26:2).
For
example, there were extra Sabbath
days in connection with the five sacred festivals (e.g., the Passover,
First-Fruits, etc. – cf. Lev. 23:7-8; 21; 24-25; 32; 39). The Hebrews
actually
observed fifty-nine sabbaths each year. In addition, every seventh year
was a
sabbatical year (Lev. 25:1-4), and each fiftieth year was sabbatical as
well
(Lev. 25:8-13). The land was to lie uncultivated during these times,
and debts
were to be cancelled (Dt. 15:2).
In a
fifty-year span, the faithful
Hebrew, to one degree or another—depending upon the specific
requirement of the
law, would observe 5,830 sabbaths. Contrast that with the fact that the
average
sabbatarian today, in the same time-frame—keeping Saturday alone—would
honor
only 2,600 sabbaths, thus, fall 3,230 sabbaths short of the divine
standard.
Second,
as noted earlier, the Sabbath,
as a religious requirement, was restricted to the Israelites. It was
not a part
of any patriarchal covenant (cf. Dt. 5:2-3); rather, it was an
ordinance made
known at Sinai (Neh. 9:13-14), which served as a “sign” between Jehovah
and his
special people (Ezk. 20:12). Thus, Gentiles have never been obligated
to
observe the Sabbath day.
Third,
consider this regulation:
“You shall not light a fire in any of your homes on the Sabbath day”
(Ex.
35:3). This is clear evidence of the fact that the Sabbath was not
intended to
be a universal requirement. Prof. Rawlinson observes that “in the warm
climate
of Arabia and Palestine artificial warmth was not needed” (378).
For
example, Jerusalem is in the
same latitude as New Orleans and Houston. The average annual
temperature is
sixty-five degrees, and it seldom falls below forty (see Jackson, 11).
One can
only imagine what it would be like attempting to keep this ordinance in
Alaska
or Siberia.
The
Sabbath Terminated
The
Scriptures are emphatic that the
requirement to keep the Sabbath has been terminated. New Testament data
lead to
the conclusion that the law of Moses (with all of its
components—including the Sabbath)
has been abrogated. Paul affirmed that the “law of commandments” was
abolished
“through the cross” (Eph. 2:14ff). Similarly, the “bond written in
ordinances”
(which contained such things as feast days, sabbaths, etc.) was taken
out of
the way, having been nailed to the cross (Col. 2:14-16).
Sabbatarians
allege, however, that
only the ceremonial features (e.g., animal sacrifices) of the Mosaic
covenant
were abolished at the cross. The moral elements of the law (e.g., the
ten
commandments), it is argued, continue to this very day.
This
position is arbitrary,
artificial, and will not stand the test of scripture. Observe the
following:
(1)
God promised to make a “new
covenant,” which would not be like the one given to Israel when the
nation left
Egypt (Jer. 31:31ff). When that “new covenant” was given, a “change” in
laws
was made (Heb. 7:12). But the old law, bestowed when Israel came out of
Egyptian bondage, contained the ten commandments (1 Kgs. 8:9,21). Thus,
the Decalogue
passed away when the Old Testament was replaced by the New.
(2)
In Romans 7, the apostle argued
that the Christian is “dead to the law through the body of Christ” (4).
He
further contended that the child of God is “discharged from the law”
(6).
Well,
exactly what “law” was in
view? Merely a “ceremonial” law? No, that is not the case, for
subsequently
Paul says: “[F]or I had not known coveting, except the law had said,
‘You shall
not covet’” (vs. 7; cf. Ex. 20:17).
Clearly,
the law to which the
Christian is “dead,” i.e., separated from, and from which he is
“discharged,”
included the ten commandments. The Christian is not under obligation to
keep
the Sabbath.
The
fact is, just after he affirmed
that the law was “nailed to the cross,” Paul declared that no one could
“judge,” i.e., condemn (cf. Thayer, 361) a Christian for not keeping
feast
days, sabbaths, etc. (Col. 2:16). That statement could not have been
made had
the Sabbath-law still been operative.
We do
not doubt that many
sabbatarians are genuinely sincere in their profession of keeping the
seventh
day. But sincerity alone does not justify. The modern practice of
“Sabbath-keeping”
is erroneous.
Sources/Footnotes
ANF
(1995 Edition), Ante-Nicene
Fathers, Alexander Roberts & James Donaldson, Eds. (Peabody,
MA:
Hendrickson), Ten Volumes.
Eusebuis
Pamphilus (1955 Reprint), Ecclesiastical
History (Grand Rapids, MI: Baker Book House).
Jackson,
Wayne (1986), Background
Bible Study (Stockton, CA: “Courier Publications”).
Rawlinson,
George (1950 Reprint),
“Exodus,” The Pulpit Commentary, Spence & Exell, Eds.
(Grand Rapids,
MI: Eerdmans), Vol. 1.
Schaff,
Philip (1980 Reprint), History
of the Christian Church (Grand Rapids, MI: Eerdmans), Vol. I.
Thayer,
J.H. (1958), Greek-English
Lexicon of the New Testament (Edinburgh: T.&T. Clark).