The New Testament contains several references to the “first day of the week,” which we understand today as Sunday. In Christian tradition, this day has become significant and too often observed as the day of worship and rest, taking the place of the Biblical Sabbath (Saturday). This change, historically, is primarily attributed to the resurrection of Jesus Christ occurring on this day, and to the early Christian communities subsequently holding gathering on Sundays. During the first centuries, it was common that both Sabbath and the first day were observed. Soon enough, however, the true Biblical Sabbath of the seventh day was supplanted by the false sabbath of the first day. Most notably, the church of Rome claims the power to make such a change and indeed affirms that it did.
It is crucial to scrutinize the biblical text to ascertain whether there is a clear directive in the New Testament to observe Sunday as the new Sabbath. If God intended to change one of the Ten Commandments, surely He would have been clear in His instructions. We rightly expect that if murder were now legal, Jesus or the Apostles would have plainly said so. Why would they be any less clear if there was a change to any commandment?
There are eight verses 1) that speak of the first day of the week. Here's an analysis of each.
“Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.”
Here, the “first day of the week” merely marks the timeline of the resurrection event. There is no command or implication about observing the first day as a new sabbath.
“And very early on the first day of the week, at sunrise, they went to the tomb.”
Like the verse from Matthew, this verse uses the “first day of the week” as a time reference. It provides no directive regarding a new Sabbath.
“Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.”
This verse also emphasizes the resurrection event, without suggesting the first day of the week as a new Sabbath.
“Now on the first day of the week, at early dawn, the women went to the tomb, taking the aromatic spices they had prepared.”
Once more, this verse is a narrative account of the resurrection day, with no new Sabbath observance implied.
“Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance.”
Again, this verse doesn't provide any indication or command about a new Sabbath day.
“On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders. Jesus came and stood among them and said to them, 'Peace be with you.'”
This is not a worship service, but rather a picture of fearful Apostles, hiding from the Jewish leader. While this verse illustrates Jesus being with His disciples on the first day, it doesn't establish this day as a new Sabbath.
“On the first day of the week, when we met to break bread, Paul began to speak to the people, and because he intended to leave the next day, he extended his message until midnight.”
This is one of the more suggestive verses about early Christian practices, showing they gathered, broke bread, and received teaching on the first day of the week. However, this is not a worship service, but rather a farewell meal at which Paul took the opportunity to speak to the people. While it is arguably a meeting, still, it doesn't clearly command the observance of the first day as a new Sabbath.
“On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come.”
Paul's reprimand here suggests that the church was having difficulty with finances. He is instructing them that, instead of waiting until he has arrived and then scrambling to collect money, they should save a little each week so it will be ready when needed. With regard to the first day, the text doesn't suggest a meeting and does not stipulate it as a new Sabbath day.
As per this analysis, while the New Testament records important resurrection events and a few early Christian practices happening on the first day of the week, it provides neither instruction nor suggestion to observe the first day as a new Sabbath.
We have several reasons to trust that the seven-day week, as noted in the Bible, has remained consistent throughout history.
The observance of the seventh-day Sabbath has been a cornerstone of Jewish religious practice for millennia. It is deeply ingrained in Jewish religious life and has been maintained with remarkable consistency from antiquity to the present. Even through periods of war and captivity, the Sabbath was sacredly held. This ongoing tradition forms a significant link connecting us with the ancient biblical calendar.
Writings from numerous ancient cultures affirm the seven-day week cycle. These accounts from various corners of the world provide evidence that the seven-day rhythm of life has remained intact across continents and epochs.
In relatively modern, western times, the shift from the Julian to the Gregorian calendar, which occurred in 1582, was mainly to correct a discrepancy in the calculation of the solar year and the date of Easter. Importantly, this change did not disrupt the continuity of the seven-day week.
When Pope Gregory XIII implemented the new calendar, he advanced the date by 10 days, from October 4 to October 15, but the days of the week remained the same. Thursday, October 4, was followed by Friday, October 15. The 'lost' days during this calendar reform affected the dating of events but left the weekly cycle undisturbed.
The Bible tells of a God who is never changing, is clear in His instructions, and cares about obedience. If we consider that God means what He says, then we should interpret His commandments, including the Sabbath, as explicitly as they were given. It suggests a literal understanding of God's directives, asserting that His instructions are clear, direct, and specific, not vague or open-ended.
The establishment of the Sabbath traces all the way back to the earliest point of time — at and as part of Creation, according to the Genesis account. Genesis 2:2-3 says, “By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing. God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation.” Essentially, after six days of creating the earth and everything in it, God, who was surely not tired nor in need of rest, nonetheless rested (paused) on the seventh day. This wasn't just a break — God made this day special, blessing it and setting it apart. 2) It was a divine pattern of work and rest that started as part of the world's beginning, with the first seventh-day Sabbath (ie, rest.)
In Exodus 20:8-11, the Sabbath commandment 3) is quite explicit. God commands the people of Israel to remember the Sabbath day and keep it holy, explicitly designating the seventh day of the week as a day of rest and worship in remembrance of His own pattern in creation. God's command in the Old Testament to observe the Sabbath on the seventh day is clear and unambiguous.
The vast majority of today's Christian churches observe Sunday, asserting some form of instruction from the New Testament. However, when we turn to the New Testament, there is no such instruction that revokes or changes the day of the Sabbath from the seventh day to the first day of the week. Jesus, in His teachings, repeatedly emphasizes the spirit of the Sabbath commandment. He declares Himself “Lord of the Sabbath” (Matthew 12:8, Mark 2:28, Luke 6:5), indicating His authority over it and affirming the Sabbath's purpose for the good of humanity. However, He never explicitly changes the Sabbath to the first day of the week.
In the writings of the Apostles, while there are mentions of gatherings and activities on the first day of the week, there is no explicit instruction changing the Sabbath from the seventh day to the first day. In fact, the word “Sabbath” in the New Testament continues to refer to the seventh day of the week, as it does in the Old Testament. Any interpretation otherwise does not stem from a plain reading of the text but arises either from inferences based on early Christian practices as described in the New Testament, or from non-Christian practices integrated by the church over the centuries.
Based strictly on the Biblical text, the Sabbath commandment explicitly refers to the seventh day of the week, and there is no direct command in the New Testament that changes this to the first day. Any interpretation otherwise does not stem from a plain reading of the text but arises from non-biblical sources and influences.
It has become common to hear, “It doesn't matter which day, just keep a day.” In view of the preceding two sections, that teaching is not in alignment with biblical teachings and principles, rendering it false.
In conclusion, had God desired to alter something as critical as one of His Commandments, He would have been clear, direct, and specific. There is no such direction and therefore no Biblical basis for the Sunday sabbath. It is also clear that the seven-day weekly cycle is unbroken, so the seventh day commanded by God remains the same.
In conclusion, the analysis of the New Testament suggests that while the first day of the week does hold significance due to the resurrection of Jesus and by passing references to certain early Christian practices, there isn't explicit biblical instruction mandating this day as a new Sabbath. It appears that the tradition of Sunday worship is more likely a development from the practices of the early Christian community, rather than stemming directly from a scriptural mandate. 4)
Moreover, the evidence of an unbroken seven-day week cycle — supported by the steadfast Jewish Sabbath tradition, corroborated by historical records, and remaining stable even throughout major calendar reforms — bolsters our confidence that the weekly cycle we adhere to today aligns with the same rhythm detailed in the biblical accounts.
As we consider the implications of these findings, it is paramount that we remember the underlying purpose of the Sabbath as a day of rest, reflection, and rejuvenation, rooted in the divine example set during Creation. The spirit of the Sabbath remains a constant reminder of our connection to the Creator and His divine plan for human well-being.
In light of the evidence, it becomes clear that if God intended to alter one of His Ten Commandments, the scriptures would likely have relayed this change in a clear, direct, and unambiguous manner. Given that such an instruction is absent, it leads us to conclude that there is no explicit Biblical foundation for shifting the Sabbath observance from the seventh day to the first day of the week.
While we respectfully acknowledge and understand the diverse practices among Christian communities worldwide, these findings invite a deeper, unified reflection upon the original intent and instruction of the Sabbath day. It is a call not for division, but for unity in our pursuit of understanding God's word, and a commitment to uphold the principles that He has so clearly outlined. For in unity, we discover strength, clarity, and a closer adherence to the spiritual truths that guide our lives. Let this exploration serve as a beacon, illuminating the path of understanding and obedience to God's commands as we continue our shared spiritual journey.