Sabbath

Dan: Uposatha in Buddhism Sabbath (witchcraft) Wheel of the Year or Sabbat in Wicca In popular culture: Black Sabbath, British heavy metal band with vocalist Ozzy Osbourne Sabbat (band), British heavy metal band Sabbat (Japanese band), Japanese black metal band Song/Album of a Russian rock band Alisa Sabbath (Doctor Who), the Doctor Who villain Sabbath Strange, Emily Strange's cat. sabbatical year, regarding a break from the workforce to pursue a personal endeavour

For the observance of a seventh day of rest in religions other than Judaism see Sabbath.

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The Shabbat table is set: two covered challahs, a kiddush cup, two candles, and flowers.

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Shabbat (Hebrew: שבת, shabbāt, "rest"; Shabbos or Shabbes in Ashkenazic pronunciation), is the weekly day of rest in Judaism. It is observed, from before sundown on Friday until after nightfall on Saturday, by many Jewish people with varying degrees of involvement in Judaism.

Etymology

The Hebrew word Shabbat comes from the Hebrew verb shavat, which literally means "to cease." Although Shabbat (or its anglicized version, "Sabbath") is almost universally translated as "rest" or a "period of rest," a more literal translation would be "ceasing," with the implication of "ceasing from work." Thus, Shabbat is the day of ceasing from work; while resting is implied, it is not a necessary denotation of the word itself. For example, the Hebrew word for "strike" (as in work stoppage) is shevita, which comes from the same Hebrew root as Shabbat, and has the same implication, namely that the striking workers actively abstain from work, rather than passively.

Incidentally, this clarifies the often-asked theological question of why God needed to "rest" on the seventh day of Creation according to Genesis. When it is understood that God "ceased" from his labor rather than "rested" from his labour, the usage is more consistent with the Biblical view of an omnipotent God who does not "rest."

A common linguistic confusion leads many to believe that the word means "seventh day." Though the root for seven, or sheva, is similar in sound, it is derived from a different root word. Shabbat is the source for the English term Sabbath, and for the word in many languages meaning "Saturday," such as the Arabic As-Sabt (السبت), the Armenian Shabat (Շաբաթ), the Persian shambe, Spanish and Portuguese Sábado , the Greek Savato, the Russian "subbota" (суббота) and the Italian word Sabato. It is also responsible for the word "sabbatical," although that concept is also derived from the Jewish concept of the sabbatical year.

Definition

Observance of Shabbat is mentioned a number of times in the Torah, most notably as the fourth of the Ten Commandments (Exodus 20:8-11 and Deuteronomy 5:12-15). Other instances are Exodus 31:12-17 and 35:2-3, Leviticus 19:3 and 30, 23:3 and Numbers 28:9-10 (the sacrifices). It is referred to directly by the prophets Isaiah (56:4,6) and Ezekiel (ch. 20, 22, 23) and Nehemiah 9:14, apart from numerous other allusions in the Jewish Bible.

Jewish law's definition defines a day as ending at dusk and nightfall, which is when the next day then begins. Thus, Shabbat begins before sundown Friday night and ends at after nightfall Saturday night (traditionally, after three stars can be seen in the sky). The added time between sunset and nightfall on Saturday night owes to the ambiguous status of that part of the day according to Jewish law.

On occasions the word Shabbat can refer to the law of Shemittah (Sabbatical year) or to the Jewish holidays, or to a week of days, dependent on the context.

Status as a holy day

The Tanakh and the Siddur describe Shabbat as having three purposes:

1. A commemoration of the Israelites' redemption from slavery in Ancient Egypt;
2. A commemoration of God's creations of the universe; on the seventh day God rested from (or ceased) his work;
3. A taste of the world in Messianic times.

While the Jewish Sabbath is not considered a "holiday" by many other cultures and religions, Judaism accords Shabbat the status of a joyous holy day. In many ways, Jewish law gives Shabbat the status of being the most important holy day in the Jewish calendar.

• It is the first holy day mentioned in the Bible, and God was the first one to observe it with the cessation of Creation. (Genesis 2:1-3).
• Jewish liturgy treats the Sabbath as a "bride" and "queen."
• The Sefer Torah is read during the Torah reading which is part of the Saturday morning services, with a longer reading than during the week. The Torah is read over a yearly cycle of 54 parshiot, one for each Shabbat (sometimes they are doubled). On Shabbat the reading is divided into seven sections, more than on any other holy day, including Yom Kippur. Then, the Haftarah reading from the Hebrew prophets is read.
• A tradition states that the Jewish Messiah will come if every Jew properly observes two consecutive Sabbaths (Talmud, tractate Shabbat 118).
• The punishment given in ancient times for desecrating Shabbat (stoning) is the most severe punishment within Jewish law.

Observance

Shabbat is a day of celebration as well as one of prayer. In most Jewish communities, three sumptuous meals are eaten each Shabbat after synagogue services conclude. One on Friday night, another Saturday around noon, and a third late Saturday afternoon before the conclusion of the Shabbat. More Jews attempt to attend Shabbat services at a synagogue during Shabbat, even if they would not normally do so on weekdays.

With the exception of Yom Kippur, days of public fasting are postponed or advanced if they coincide with Shabbat. Mourners sitting shivah (week of mourning subsequent to the death of a spouse or first-degree relative) outwardly conduct themselves normally for the duration of the day and are indeed forbidden to express public signs of mourning.

Yom Kippur, the annual Day of Atonement, is excepted because it is called the "Sabbath of Sabbaths" by the Torah, meaning that it and its practices take precedence if it falls on Shabbat. Additionally, its practices are not for the purposes of mourning but to mark the spiritual and indeed joyful character of the day.

Mandatory activities

According to Rabbinic literature, Jews are commanded by God to observe (refrain from forbidden activity) and remember (with words, thoughts, and actions) the Shabbat, and these two actions are symbolized by lighting candles late Friday afternoon (in most communities, eighteen minutes before sunset is customary) by Jewish women, usually the mother/wife, though men who live alone are required to do so themselves. At least one candle is required, and two are customary.

An example of a traditional Shabbat candlestick holder. This bronze example was manufactured in Israel in the 1940s.

Although most Shabbat laws are restrictive (see below), the fourth of the Ten Commandments in Exodus is taken by the Talmud to allude to the positive commandments of the Shabbat. These include:

• Recitation of kiddush, or "sanctification," over a cup of wine at the beginning of Shabbat before the first meal and after the conclusion of morning prayers (see List of Hebrew Prayers)
• Eating three sumptuous meals (shalosh seudot). All three (or at least the Friday night and Saturday morning meals) must be initiated with two loaves of bread (lechem mishneh); usually a traditional braided challah is used. It is customary for meat or fish to be served at all meals. The third meal, eaten late on Saturday afternoon, is called Seudah Shlishit (literally, "third meal") and is generally a light meal and may be parve or dairy based.
• Recitation of Havdalah, or "separation," at the conclusion on Saturday night (over a cup of wine, and with the use of fragrant spices and a candle)
• Enjoying Shabbat (Oneg Shabbat). This can include activities such as eating tasty food, resting, or engaging in intimate relations with one's spouse.
• Honoring Shabbat (Kavod Shabbat) i.e. making an effort during the week to prepare for each upcoming Shabbat. This can include preparations for Shabbat such as taking a shower on Friday, getting a haircut, beautifying the home (with flowers or other decorations), or things done on Shabbat, such as wearing special clothes or refraining from unpleasant conversation.

Prohibited activities

Jewish law prohibits doing any form of melachah ("work," plural "melachot") on Shabbat. Melachah does not closely correspond to the English definition of the term "work," nor does it correspond to the definition of the term as used in physics.

Different denominations view the prohibition on work in different ways. Observant Orthodox and Conservative Jews do not perform the 39 categories of activity prohibited by Mishnah Tractate Shabbat 7:2 in the Talmud. These categories are exegetically derived - based on juxtaposition of corresponding Biblical passages - from the kinds of work that were necessary for the construction of the Tabernacle. Many religious scholars have pointed out that these labors have in common activity that is "creative," or that exercises control or dominion over one's environment. The 39 categories are:

1. Sowing
2. Plowing
3. Reaping
4. Binding sheaves
5. Threshing
6. Winnowing
7. Selecting
8. Grinding
9. Sifting
10. Kneading
11. Baking
12. Shearing wool
13. Washing wool
14. Beating wool
15. Dyeing wool
16. Spinning
17. Weaving
18. Making two loops
19. Weaving two threads
20. Separating two threads
21. Tying
22. Untying
23. Sewing stitches
24. Tearing
25. Trapping
26. Slaughtering
27. Flaying
28. Tanning
29. Scraping hide
30. Marking hides
31. Cutting hide to shape
32. Writing two or more letters
33. Erasing two or more letters
34. Building
35. Demolishing
36. Extinguishing a fire
37. Kindling a fire
38. Putting the finishing touch on an object
39. Transporting an object between a private domain and the public domain, or for a distance of 4 cubits within the public domain

Each melachah has derived prohibitions of various kinds. There are, therefore, many more forbidden activities on the Shabbat; all are traced back to one of the 39 above principal melachot. Direct derivatives (toledoth) have the same legal severity as the original melachah (although there are marginal differences); examples are the related activities of cooking, baking, roasting and poaching, all of which fall under "baking." Indirect derivatives instituted by the rabbis are termed shevuth and are much less severe in legal terms (e.g. they were not punished with stoning when this punishment was still in force).

Given the above, the 39 melachot are not so much activities as "categories of activity." For example, while "winnowing" (category 6, above) usually refers exclusively to the separation of chaff from grain, and "selecting" (category 7, above) refers exclusively to the separation of debris from grain, they refer in the Talmudic sense to any separation of intermixed materials which renders edible that which was inedible. Thus, filtering undrinkable water to make it drinkable falls under this category, as does picking small bones from fish. (Gefilte fish is a traditional Ashkenazi solution to this problem.)

Another example is the prohibition (according to Orthodox and some Conservative rabbinic authorities) against turning electric devices on or off, which is derived from one of the "39 categories of work (melachot)." However, the authorities are not in agreement about exactly which category (or categories) this would fall under. One view is that tiny sparks are created in a switch when the circuit is closed, and this would constitute "lighting a fire" (category 37). If the appliance is one whose purpose is for light or heat (such as an incandescent lightbulb or electric oven) then the lighting or heating elements may be considered as a type of fire; if so, then turning them on constitutes both "lighting a fire" (category 37) and "cooking" (a form of baking, category 11), and turning them off would be "extinguishing a fire" (category 36). Another view is that a device which is plugged into an electrical outlet of a wall becomes part of the building, but is nonfunctional while the switch is off; turning it on would then constitute "building" and turning it off would be "demolishing" (categories 35 and 34). A common solution involves pre-set timers for electric appliances, to turn them on and off automatically, with no human intervention on Shabbat itself.

Extenuating circumstances

In the event that a human life is in danger (pikuach nefesh), a Jew is not only allowed, but required, to violate any Shabbat law that stands in the way of saving that person. (In fact, any law in all of Judaism - excluding certain prohibited actions: murder, idolatry, and various sexual relations and acts such as incest and rape - is to be broken if doing so is necessary to help someone who is in grave danger.) Lesser, rabbinic restrictions are often violated under much less urgent circumstances, e.g. a patient who is ill but not critically so.

Various other legal principles closely delineate which activities constitute desecration of the Shabbat. Examples of these include the principle of shinui ("change" or "deviation") - a severe violation becomes a non-severe one if the prohibited act was performed in a way that would be considered abnormal on a weekday. Examples include writing with one's non-dominant hand (according to many rabbinic authorities). This legal principle operates bedi'avad (ex post facto) and does not cause a forbidden activity to be permitted barring extenuating circumstances.

Legal workarounds

When there is an urgent human or medical need which is not life-threatening, it is possible to perform seemingly "forbidden" acts by modifying the relevant technology to such an extent that no law is actually violated. An example is the "Sabbath elevator." In this mode, an elevator will stop automatically at every floor, allowing people to step on and off without anyone having to press any buttons, which would normally be needed to work. (Regenerative braking is also disabled if it is normally used, shunting energy collected from downward travel, and thus the gravitational potential energy of passengers, into a resistor network.) This prevents "violation" of the Sabbath prohibition against doing "useful work." Many rabbinical authorities consider the use of such elevators by those who are otherwise capable as a "violation" of the Sabbath, with such workarounds being for the benefit of the frail and handicapped and not being in the spirit of the day.

Many Orthodox Jews avoid the prohibition of "carrying" in the absence of an eruv by making their keys into a tie bar, or part of a belt buckle or brooch. The key thereby becomes a legitimate article of clothing or jewelry, which may be worn, rather than carried.

Reform and Reconstructionist views

Adherents of Reform Judaism and Reconstructionist Judaism, generally speaking, believe that it is up to the individual Jew to determine whether to follow those prohibitions on Shabbat or not. For example, some Jews might find writing or other activities (such as cooking) for leisure and enjoyment purposes to be an enjoyable activity that "enhances" Shabbat and its holiness, and therefore encourage such practices. Many Reform Jews believe that what constitutes "work" is different for each person; thus only what the person considers "work" is forbidden.

On the more rabbinically traditional side of Reform and Reconstructionism, it is believed that these halakhot in general may be valid, but it is up to each individual to decide how and when to apply said laws. Thus one can find a small fraction of Jews in the Progressive Jewish community who accept these laws in much the same way that Orthodox Jews do.

Permitted activities

The following activities are encouraged on Shabbat:

• Spending Shabbat together with one's own immediate family;
• Synagogue attendance for prayers;
• Visiting family and friends (within walking distance);
• Hosting guests (hachnasat orchim, "hospitality");
• Singing zemirot, special songs for the Shabbat meal (commonly sung during or after a meal).
• Reading, studying and discussing Torah and commentary, Mishnah and Talmud, learning some Halakha and Midrash.
• Sexual intercourse with one's spouse, particularly on Friday night. (The Shulkhan Arukh describes this as a "double mitzvah," as it combines procreation with enjoyment of Shabbat, both of which are considered to be mandated by the Torah.)
• According to Reform Judaism "one should avoid one's normal occupation or profession on Shabbat whenever possible and engage only in those types of activities that enhance the joy, rest, and holiness of the day" [1].

Special Sabbaths

The Special Sabbaths are associated with certain important Jewish holidays that they precede.

Adaptation by other religions

The principle of a weekly day of prayer and rest, derived from Shabbat, was eventually adopted and instituted by other religions as well. Christianity moved observance of the Sabbath from Saturday to Sunday in the process of its theological and historical split from Judaism. The Seventh-day Adventist Church and the True Jesus Church observe the Sabbath from Friday sunset to Saturday sunset as mentioned in Bible. None of these religions currently keep Shabbat in the Jewish way.^{[citation needed]}

Muslims (according to the ninth century Chinese text, the Tongdian of Du Huan, volume 192 and 193, as well as other contemporary non-Muslim sources) also kept the Sabbath in a manner which closely approximated the Jewish manner, for at least the first two centuries after Muhammad.

See also

• Jewish holidays
• Jewish services
• Sabbath breaking
• Sabbath mode
• Baqashot

External links

Wikimedia Commons has media related to:

Shabbat

• Online Shabbat Guide
• FAQ about Shabbat shamash.org
• FAQ about Shabbat askmoses.com
• Candle Lighting Times for Shabbat World Wide
• Molad - Freeware Jewish Calendar with Shabbat candle lighting times for Mobiles.
• Information on Shabbat from the Union of Orthodox Congregations
• a more detailed summary of the laws of Shabbat from Torah.org, based on the Shulchan Aruch
• The Laws of Shabbat A 37-part self study course) by Rabbi Daniel Schloss
• Honoring Shabbat

Recommended reading

• The Sabbath Abraham Joshua Heschel
• The Sabbath: A Guide to Its Understandings and Observance Dayan Isadore Grunfeld, Philipp Feldheim Inc.
• A Guide to Jewish Religious Practice Isaac Klein, Ktav, 1992
• The Artscroll Siddur Ed. Nosson Scherman, Mesorah Publications
• The Encyclopaedia Judaica, entry on "Shabbat," Keter Publishing House Ltd
• Siddur Sim Shalom for Shabbat and Festivals Ed. Leonard S. Cahan, The Rabbinical Assembly and the United Synagogue of Conservative Judaism
• Siddur Sim Shalom Ed. Jules Harlow, The Rabbinical Assembly and the United Synagogue of Conservative Judaism
• Sabbath - Day of Eternity by Rabbi Aryeh Kaplan - online version.
• The Laws of Shabbat (A 37-part self study course) Rabbi Daniel Schloss - here

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Christianity Portal

This article is about the Sabbath in Christianity. For the Sabbath in Judaism, see Shabbat.

For other uses of the term, see Sabbath.

In Christianity, the Sabbath is a weekly religious day of rest as ordained by one of the Ten Commandments: the third commandment by Roman Catholic and Lutheran numbering, and the fourth by Eastern Orthodox and other Protestant numbering. The practice is inherited from Judaism, the parent religion of Christianity; the Hebrew word שַׁבָּת ("šhabbat" [2]) means "the [day] of rest (or ceasing)" and entails a ceasing or resting from labor. The institution of the Old Testament Sabbath, a "perpetual covenant ... [for] the people of Israel" (Exodus 31:16-17), was in respect for the day during which God rested after having completed the Creation in six days (Genesis 2:2-3, Exodus 20:8-11).

Originally denoting Saturday, the seventh day of the week (or, more precisely, the time period from Friday sunset to Saturday nightfall), the term "sabbath" can now mean one of several things, depending on the context and the speaker:

• Saturday as above, in reference to the Jewish day of rest, also observed by some Christian groups;
• Sunday, as a synonym for "the Lord's Day" in commemoration of the resurrection of Christ, for most other Christian groups;
• Any day of rest, prayer, worship or ritual, as in "Friday is the Muslim Sabbath"

The word is also infrequently used to describe the annual Jewish Holy Days observed by a minority of Christian groups, also called High Sabbaths or High Day Sabbaths (John 19:31): the First and Last Days of the Feast of Unleavened Bread, Pentecost, the Feast of Trumpets, the Day of Atonement, the First Day of the Feast of Tabernacles, and the Eighth Day of the Feast.

Overview of the Sabbath

According to the book of Genesis, the first book of the Bible, God created the world in six days, and on the seventh day "he rested from all his labors," and therefore "sanctified" (made holy) the seventh day (Genesis 2:2-3, Exodus 20:11).

At the Exodus, when God freed the Israelites from Egypt by the hand of Moses, he brought them to Mount Sinai and revealed the Law to them. Among the ten commandments given at Sinai was a command to observe the seventh day of the week as the Sabbath, in memorial of creation. Prior to this, the Israelites had been commanded not to gather manna on the seventh day (Exodus 16). In Exodus 31:12ff. the Sabbath is called a "sign" between God Israel, as well as a covenant; breaking the Sabbath would incur the death penalty. The Sabbath command reappears several times in the laws of Exodus, Leviticus and Numbers. In Deuteronomy chapter 5, the Sabbath commandment is reiterated but instead of commemorating creation it now symbolizes the redemption of Israel from Egypt.

In the New Testament, the Sabbath was a point of controversy in the ministry of Jesus Christ. When Jesus was accused of breaking the Sabbath, he responded that "the Sabbath was made for man, not man for the Sabbath" (Mark 2:27), and that therefore the son of Man is the "Lord of the Sabbath" (Matthew 12:8, Mark 2:28). He also taught that it was right to do good on the Sabbath (Mark 3:4, Luke 6:9).

After the crucifixion and resurrection of Jesus, the Sabbath continued to be a time of communal gathering for Jewish Christians at the synagogue (Acts 15:21). Christians, both Jew and Gentile, continued to observe the seventh day as the Sabbath for some time into the Christian Era. At the same time, worship on the first day of the week, or Sunday (also called the Lord's Day) appeared very early in the Christian Church—most Christians consider it an ordinance instituted by the Holy Spirit through the Apostles for the celebration of the day of the Lord's resurrection. In Rome, Carthage, Alexandria and the Eastern churches, the observance of the Saturday Sabbath gradually ceased, and in some respects was condemned as a Judaizing practice; by the early 4th century Sunday worship was the universal norm.

Today, most Protestants as well as Roman Catholics acknowledge that Sunday observance was instituted by the authority of the Holy Spirit acting in the church, and is attested in Scripture rather than commanded. Some Christians have revived the seventh day Sabbath as a moral requirement, as under the Old Covenant, including the Seventh-day Adventists and Seventh-day Churches of God. Such seventh-day groups have existed at various times throughout the Christian era.^{[citation needed]}

The keeping of a seven day week by Christians hearkens back to creation and its completion on the seventh day, when God rested from the work of creation. The sabbath-like practice of coming away from other occupations for worship, to hear the word of God, to celebrate the Eucharist, and to perform works of mercy, commemorates Redemption and its completion with the Resurrection of Jesus and the gift of the Holy Spirit at Pentecost.

A practical distinction sometimes arises between The Lord's Day and The Sabbath. Saturday observance has become common, for example in the United States, among Jews and other seventh-day sabbatarians, whose conscientious keeping of Saturday is considered mandated by the Law of God. This is often distinguished from Sunday observance, "first day sabbatarianism," or "eighth day sabbatarianism," according to which Sunday is kept because it is the "day of light," the first day of the new creation, and the traditional day on which many Christians have met. Alternatively, many Christians suggest that on the weight of Biblical evidence Sabbath-keeping is not a prescribed duty for Christians under the New Covenant and thus worshipping on Sunday is acceptable.

Early church observance of the Sabbath

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In Early Christianity, the first Christians were Jews and Jewish Proselytes, who on the weight of Biblical evidence (such as Acts 3:1; 5:27-42; 21:18-26; 24:5; 24:14; 28:22), are usually assumed to have kept the Jewish customs, including the observation of the Sabbath from Friday sunset to Saturday sunset. These Christians are sometimes referred to as Jewish Christians. This practice may have continued at least until Herod's Temple in Jerusalem was destroyed in AD 70 or the city was renamed Aelia Capitolina in AD 135. According to Eusebius' History of the Church Book IV, chapter V, verses 3-4 the first 15 Bishops of Jerusalem were "of the circumcision."

At the same time, a widespread early Christian tradition was to meet for worship on the first day of the week (Sunday) in commemoration of the resurrection of Jesus; Sunday thus came to be known as the Lord's Day. Early observance of Sunday in place of the Sabbath is attested to in patristic writings of the late 1st century and early 2nd century.

The Apostolic Constitutions, generally dated in the 4th century and found in the Ante-Nicene Fathers collection contain evidence of both Saturday and Sunday observance in the church:

2.36 [3] the Sabbath should be observed by resting and studying the Law

6.19 [4] the Law has not been dissolved as Simon (probably Simon Magus) claims citing the introduction to the Expounding of the Law in the Gospel of Matthew

7.23 [5] keep the Sabbath and the Lord's Day festival.

It is known that some (perhaps many) early Gentile Christians openly observed the seventh-day Sabbath; some of these early Christians kept the seventh-day Sabbath in conjunction with a first-day Sunday worship.^{[citation needed]} The Council of Laodicea [6] around AD 365 attempted to put a stop to the practice. Some conjecture, then, that prior to the Laodicean council Saturday was observed as a Sabbath and Sunday as a day of worship, primarily in Palestine; but after the Laodicean Council, resting on the Sabbath was forbidden. This is often considered an attempt of the early Christian church to distance itself from Judaism which had become unpopular in the Roman Empire after the Jewish-Roman wars (see also Constantine and the Jews and Homilies against the Jews (Chrysostom)).

The 59 decrees of the Council of Laodicea are part of the Nicene and Post-Nicene Fathers collection: #16 [7] states the Bible is to be read on the Sabbath, #29 [8] states Christians must not Judaize by resting on the Sabbath but must work that day and then if possible rest on the Lord's Day and any found to be Judaizers are anathema from Christ; #'s 49 [9] and 51 [10] state that the Sabbath and Lord's Day are to be excepted from Lenten restrictions.

In the 5th century, Socrates Scholasticus Church History book 5[11] indicates persisting seventh-day Sabbath observance in the Eastern part of the empire:

"Nor is there less variation in regard to religious assemblies. For although almost all churches throughout the world celebrate the sacred mysteries on the sabbath of every week, yet the Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this."

Also in the 5th century, Sozomen Church History book 7[12] states:

"Assemblies are not held in all churches on the same time or manner. The people of Constantinople, and almost everywhere, assemble together on the Sabbath, as well as on the first day of the week, which custom is never observed at Rome or at Alexandria."

Modern Seventh-day (Saturday) Sabbatarianism

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New Testament arguments

Some Christians continue to keep the seventh day as the Sabbath day of rest. Some of the New Testament reasons for this are as follows. From Mark 2:28 and Matthew 12:8, the statement made by Jesus, "the Son of Man is lord even of the Sabbath," indicates for some, that Sabbath keeping is central to following Christ. In other words, since He kept the seventh day Sabbath, this is the true Lord's day according to seventh day Christians. Further, in reference to the future destruction of Jerusalem, Christ states in Matthew 24:20, "And pray that your flight may not be in winter or on the Sabbath." Sabbatarians maintain that this indicates that Jesus expected the Sabbath to be kept after his death. Also, on the weight of Hebrews 4:8-11, the Sabbath remains a Christian Holy Day, and Sabbath-keeping is an abiding duty as prescribed in the fourth commandment. The gospel of Luke states in Luke 23:56 that when the body of Christ was being prepared by His followers, they rested on the Sabbath before finishing their work.

Also, when one considers the passage in the Bible of John 19:42 it becomes clear that the day Jesus' body was hurriedly placed in the tomb was a special Sabbath (i.e. High Sabbath Day of the "Feast of Unleavened Bread" aka "1st day of UB") which this 7 day Festival commenced with a Sabbath which could be any week day depending on the calendar see Leviticus 23:6-8, it ended with a second High Sabbath Day of the "Feast of Unleavened Bread" aka "last day of UB" declared to be kept as Holy assemblies (1st day of UB and last Day of UB) by God in perpetuity for all who would be called HIS people, a possible conclusion can be made that this is a "connection" to the Creator also see Exodus 31

Another consideration can be given to Biblical Typology. This is taking into consideration stories told in the Bible that have happened, and how the same story might show relevance at a later time such as 1st) CREATION WEEK of 7 days 2nd) the time span of humanly recorded History as reckoned by some people. James Ussher placed creation of man (not earth's creation as it was already in eixstence when man was created)) at 4004 B.C.E. and it has been 2000 + years into "Anno Domini" "In the Year of the Lord" see Psalm 90:4, II Peter 3:8. This example shows a connection between creation week and the span of time humanity has existed since creation week. see also "Christian meaning of Passover" i.e. Passover Lamb in OT was type of Christ in NT, as Christ was the Lamb that bore the sins of the world.

While a clear mandate is given for the Sabbath in Exodus 20:8-11 and Deuteronomy 5:12-15, the closest passage to a command for Sabbath-keeping in the New Testament is found in Hebrews 4:9, which describes the Sabbath not as a day, but instead as a state of being, the context and grammar of the passage indicate otherwise. In that passage is found the word "sabbatismos." The Authorized Version (King James Version of 1611) and New King James Version and several others render that word as "rest." The American Standard Version of 1901, New American Standard Bible 1995 Updated Edition and several other translations somewhat more correctly render that word as "Sabbath rest." A few, such as the Darby translation, transliterate the word as "Sabbatism." However, its literal translation is "Sabbath observance," and The Scriptures, translated by The Institute For Scripture Research, render it as such, while The Bible in Basic English gives the equally literal "Sabbath keeping." In regard to taking Sabbatismos literally, Professor Andrew T. Lincoln, on page 213 in his symposium From Sabbath to Lord's Day, states "The use of sabbatismos elsewhere in extant Greek literature gives an indication of its more exact shade of meaning. It is used in Plutarch, De Superstitione 3 (Moralia166A) of Sabbath observance. There are also four occurrences in post canonical literature that are independent of Hebrews 4:9. They are Justin, Dialogue with Trypho 23:3; Epiphanius, Adversus Haereses 30:2:2; Martyrium Petri et Pauli 1; Apostolic Constitutions 2:36:2. In each of these places the term denotes the observance or celebration of the Sabbath. This usage corresponds to the Septuagint usage of the cognate verb sabbatizo (cf. Ex. 16:30; Lev. 23:32; 26:34; 2 Chron. 36:21). Thus the writer to the Hebrews is saying that since the time of Joshua an observance of the Sabbath rest has been outstanding." The literal translation then of Hebrews 4:9 is "Therefore a Sabbath observance has been left behind for the people of God." Further, the internal evidence of the preceding verses would indicate that the Sabbath observance mentioned in this verse is indeed the seventh day Sabbath and not the Lord's Day Sabbath. In verse 8, the Hebrew writer states, "For if Joshua had given them rest, he would not have afterward spoken of another day." On first glance in our English translations, that word "another" would give the appearance of a different day. However, in the Greek, there are two words that mean "another." "Heteros" means "another of a different kind," while "allos" means "another of the same kind." The word used in Hebrews 4:8 is "allos," indicating a Sabbath day of the same kind as referred to in Hebrews 4:8-5, that is, the seventh-day Sabbath. In verse 7, the Hebrews writer uses the term "certain day." The Greek word for "certain" is "tis." It is clearly referrencing a specific day, and not the general thought of an eternal rest. The force of Hebrews 3:11-4:11 then seems to be saying that because Christians look toward the eternal rest of heaven, the type or shadow of the earthly Sabbath rest still remains, or is "left behind," literally, for Christians to observe. This is significant, in light of the greater context of the book of Hebrews, which deals with the entire Aaronic priesthood and its methods of worship as found in the Old Covenant being supplanted by the Melchizedek priesthood of Jesus Christ. As the Hebrews writer states in Hebrews 12:27, "And this word, Yet once more, signifies the removing of those things that are shaken, as of things which have been made, that those things which are not shaken may remain."

While it is true that several times the apostles also met on the first day of the week, there is disagreement as to whether they were continuing into the first day (Saturday evening) after having already been gathered for the Sabbath. That would have been the beginning of the first day (Saturday evening, or any day of the week after a High Sabbath) when some activities would have begun that had not been allowed on the Sabbaths (such as preparing a meal, collecting money, and planning for travel). In addition, in the book of Acts, also believed to be written by Luke, meeting on the Sabbath is referred to eight times. Generally the religious festivals, new moons, and accompanying high sabbaths of Leviticus 23, Numbers 28-29, Isaiah 1:13-14, Hosea 2:11, Ezekiel 45:17 and Colossians 2:16-17 were continued to be observed, as can be seen in such passages as Acts 18:21, 1 Corinthians 5:8, 2 Peter 2:13, Jude 1:12, and Acts 27:9. Some Sabbatarians believe these High Sabbaths to have been fulfilled by the coming of Christ, and their misused practice condemned by Isaiah and Hosea. However, there are some who show that these Holy Days are still referenced in the New Testament as observed holy days, and are relevant to Christians.

For example, John in Revelation said he was in the spirit on the Lord's day Revelation 1:10. Scripture reveals that the Lord's day is the seventh day Sabbath in Isaiah 58:13-14.

Modern Seventh-day Sabbatarians

For many sabbatarians, keeping the Seventh-day is about worshipping God as Creator. It is the ultimate positive worship of God given in His commandments, and is in recognition of His authority. Just as tithes and offerings are an honor to give to the cause of worship, so also it is an honor to give time to God to meet with Him on the appointed day. It is a reminder that since God created in six days, by the same power He can also resurrect from the dead. It is a reminder that after resurrection, when the earth is recreated, we will worship in His immediate presence on the Sabbath, Isaiah 66:22-23. It is the time to rest, indicating we should be productive all other days. For without work, what is the point of rest? As with the symbol of baptism, there is new life in work and action on the first day after rest and dying to self. And naturally, it is an expression of love to God, John 14:15, 14:21.

Seventh-day Adventists have traditionally taught that the Seventh-day Sabbath will be a test, leading to the sealing of God's people during the end times, though there is little consensus about how this will play out. This is taken from Ellen G. White's interpretation of Daniel 7:25 and Revelation 13:15,Rev 7; Ezekiel 20: 12, 20; Exodus 31: 13. Where the subject of persecution in prophecy is thought to be about the Sabbath commandment.

The Socinian churches of Eastern Europe and the Netherlands were emphatically anti-sabbatarian. However, a small number of them adopted Saturday as the day of worship. This small Seventh-day sect finally abandoned Christianity for orthodox Judaism. Seventh-day sabbatarianism did not become prevalent to any degree among Protestants, until it was revived in England by several groups of English Baptists, and through them the doctrine spread to a few churches in other denominations. Unitarian and seventh day leaders and churches were persecuted as heretics by the Trinitarian and Sunday-observing establishment, in England.

The Seventh Day Baptists arrived at the height of their direct influence on other sects, in the middle of the 19th century, in the United States, when their doctrines were instrumental in founding the Seventh-day Adventist Church and the Seventh-day Church of God. The Worldwide Church of God, which (after 1934) descended from a schism in the Seventh-day Church of God, was founded as a seventh-day Sabbath-keeping church, but in 1995 renounced sabbatarianism and moved toward the Evangelical "mainstream." Its move from sabbatarianism, and other doctrines, caused more schism, with large groups splitting off to continue to observe the Sabbath as new church organizations. See the list of Sabbath keeping Church of God.

The Ethiopian Orthodox observe a Saturday Sabbath.

The primarily Chinese True Jesus Church supports a Saturday Sabbath.

Christian Sunday observance

New Testament background

It was on the first day of the week, according to the Bible, that Jesus was raised from the dead (Matthew 28:1, Mark 16:2, Luke 24:1, John 20:1). The disciples of Jesus testified that on that same evening, called "the first day of the week," the resurrected Christ came to them while they were gathered in fear (John 20:19). Eight days later (i.e. the next Sunday), Jesus is said to have appeared to them a second time (John 20:26). The writer called Luke, in the Acts of the Apostles, writes that "After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God." At the end of forty days, the Bible states that Jesus ascended into heaven while the disciples watched (Acts 1:9) and ten days later, at the onset of the feast of Pentecost (See: Shavuot) the Bible says that the Spirit of God was given to the disciples of Christ, establishing the Christian Church, on the first day of the week.

There are two instances in the New Testament where the first Christians are said to have come together on the first day of the week to break bread, to listen to Christian preaching (Acts 20:7) and to gather collections (1 Corinthians 16:2) for the financial assistance of others. (However some argue that these references are not sufficient to prove that Sunday observance was an established practice in the primitive New Testament church.)

Early church

Several very early Christian writers and historians attest to the fact that Christians regularly assembled on the first day of the week, citing the resurrection of Jesus as the reason for observing the Lord's Day. These writers include Barnabas (AD 100), Ignatius of Antioch (107), Justin Martyr (145), Bardaisan (154), Irenaeus (178), Tertullian (180), Cyprian (200), Saint Victorinus (280), and Eusebius of Caesarea (324) [Note: dates are traditional and approximate]. These early Christians believed that the resurrection and ascension of Christ signals the renewal of creation, making the day on which God accomplished it a day analogous to the first day of creation when God made the light. It is a day of fulfillment of the Jewish Shabbat which preceded it, an "eighth day" on which sin was overcome and death was conquered. Therefore the first day has become like the seventh day when God's creating work attained to its goal, a day on which man attained to the goal of rest in God. Reasoning this way, some wrote of the first day as a greater day than the Sabbath, an "eighth day" on which, through Christ, mankind was redeemed out of futility and brought into the Sabbath-rest of God. However, these writers do not call the day a Sabbath.

The Didache (70-75) uses the term κυριακήν (kyriaken), which literally means "the Lord's," with the word hemera ("day") being ellided. In extrabiblical Christian literature, κυριακήν always refers to Sunday except for two early instances where textual readings have given rise to questions of proper translation. The use of κυριακήν in the Didache is one of those instances. The Greek expression normally translated as "On the Lord's day" in the Didache is Κατα κυριακήν δε κυριου (Holmes M. The Apostolic Fathers - Greek Texts and English Translations), which literally would be rendered in English as "On the Lord's [day] of the Lord." Consequently, Didache 14 has often been translated as "On the Lord's own day, gather yourselves together and break bread and give thanks," apparently a reference to the weekly Sunday Eucharist (cf. Acts 2:42; 20:7).

The Epistle of Barnabas (120-150) uses Isaiah 1:13 to suggest that the "eighth day" marks the resurrection, and as such denotes the completion of God's work of saving mankind from sin. Although there is dispute over whether this is a correct interpretation of Isaiah, it is a clear indication that Sunday observance was a common practice in Christianity at that time.

He also tells them, I have no patience with your new moons and sabbaths. You can see what he is saying there: 'It is not these sabbaths of the present age that I find acceptable, but the one of my own appointment: the one that, after I have set all things at rest, is to usher in the Eighth Day, the commencement of a new world.' (And we too rejoice in celebrating the Eighth Day; because that was when Jesus rose from the dead, and showed Himself again, and ascended into heaven.)

Epistle of Barnabas, chapter 15 (trans. Maxwell Staniforth)

Ignatius of Antioch in Letter to the Magnesians 9.1 is another very early writer (100-115) who teaches that Sabbath keeping had been replaced by observance of the Lord's Day. This comes as part of a larger attack against Judaizers.

We have seen how former adherents of the ancient customs have since attained to a new hope; so that they have given up keeping the sabbath, and now order their lives by the Lord's Day instead (the day when life first dawned for us, thanks to Him and His death.)

Ignatius, To the Magnesians, chapter 9 (trans. Maxwell Staniforth)

Although the epistles of Ignatius are almost universally accepted as authentic, they have been disputed by several Seventh-day Adventist scholars (Samuele Bacchiocchi. From Sabbath to Sunday; Lewis A.H. A Critical History of the Sabbath and Sunday in the Christian Church) due to the existence of textual variants.

Justin Martyr (mid 2nd century) wrote in his apologies about the cessation of Sabbath observance and the celebration of the first (or eighth) day of the week in its place. He argued that the Sabbath was not kept before Moses, and was only instituted as a temporary measure because of Israel's sinfulness (Dialogue with Trypho chapters 21, 23). Curiously he also draws a parallel between the Israelite practice of circumcision on the eighth day, and the resurrection of Jesus on the same day.

"Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do?"

"But the Gentiles, who have believed on Him, and have repented of the sins which they have committed, they shall receive the inheritance along with the patriarchs and the prophets, and the just men who are descended from Jacob, even although they neither keep the Sabbath, nor are circumcised, nor observe the feasts."

"The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first."

Justin Martyr, Dialogue with Trypho

Tertullian (early 3rd century), writing against Christians who participated in pagan festivals (Saturnalia and New-year), makes reference to the celebration of Sunday and also states that the Jewish sabbath is no longer kept.

By us, to whom Sabbaths are strange, and the new moons and festivals formerly beloved by God, the Saturnalia and New-year's and Midwinter's festivals and Matronalia are frequented—presents come and go—New-year's gifts—games join their noise—banquets join their din! Oh better fidelity of the nations to their own sect, which claims no solemnity of the Christians for itself! Not the Lord's day, not Pentecost, even it they had known them, would they have shared with us; for they would fear lest they should seem to be Christians. We are not apprehensive lest we seem to be heathens! If any indulgence is to be granted to the flesh, you have it. I will not say your own days, but more too; for to the heathens each festive day occurs but once annually: you have a festive day every eighth day.

Tertullian, On Idolatry (trans. S. THELWALL)

Edict of Constantine

In 321, while yet an unbaptized catechumen, the Roman Emperor Constantine the Great issued an edict, part of which dealt with the issue of a day of rest:

On the venerable day of the Sun let the magistrates and people residing in cities rest, and let all workshops be closed. In the country however persons engaged in agriculture may freely and lawfully continue their pursuits because it often happens that another day is not suitable for gain-sowing or vine planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost.^{[citation needed]}

Although this does not indicate a "change" of the Sabbath, it does favor a different day for rest, in the cities at least, over the Jewish Sabbath day. The dominant religions in the regions of the world where Christianity was developing were pagan, and in Rome, Mithraism, specifically the cult of Sol Invictus, had taken hold. Mithraism met on Sunday. Some theorize that, because the practice favored the Christian day by coincidence, it also helped the church to avoid implicit association with the Jews. Jews were being persecuted routinely at this time, because of the Jewish-Roman Wars, and for this reason Constantine's edict, and Christian reception of it, is sometimes labelled anti-semitic. On a closely related issue, the Quartodeciman, Eusebius in Life of Constantine, Book III chapter 18[13], claims Constantine stated: "Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way."

Roman Catholicism

The Roman Catholic Church draws a distinction between Sabbath observance and Sunday worship, celebrating the occurrence of Jesus' resurrection on the eighth day (that is, Sunday: see 2174ff,). From the Catechism of the Catholic Church:

2174 Jesus rose from the dead "on the first day of the week."[104] Because it is the "first day," the day of Christ's Resurrection recalls the first creation. Because it is the "eighth day" following the sabbath,[105] it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first of all feasts, the Lord's Day (he kuriake hemera, dies dominica) Sunday: We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead.[106] Sunday- fulfillment of the sabbath

2175 Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man's eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ:[107] Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death.[108] 2176 The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship "as a sign of his universal beneficence to all."[109] Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.

2177 The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life. "Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church."[110]

2178 This practice of the Christian assembly dates from the beginnings of the apostolic age.[112] The Letter to the Hebrews reminds the faithful "not to neglect to meet together, as is the habit of some, but to encourage one another."[113] Tradition preserves the memory of an ever-timely exhortation: Come to Church early, approach the Lord, and confess your sins, repent in prayer.... Be present at the sacred and divine liturgy, conclude its prayer and do not leave before the dismissal.... We have often said: "This day is given to you for prayer and rest. This is the day that the Lord has made, let us rejoice and be glad in it."114

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"The Church, on the other hand, after changing the day of rest from the Jewish Sabbath, or seventh day of the week, to the first, made the Third Commandment refer to Sunday as the day to be kept holy as the Lord's Day." The Catholic Encyclopedia Topic: Ten Commandments, 2nd paragraph

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Protestant Sunday-observance

Many Protestants have historically regarded Lord's Day, Sabbath, and Sunday as synonymous terms for the Christian day of worship (except in those languages in which the name of the seventh day is literally equivalent to "Sabbath" — such as Spanish, Portuguese, Italian, Russian, Modern Greek, Amharic, Arabic, and of course Hebrew). However, it should be noted that relatively few Christians regard first day observance as entailing all of the ordinances of Jewish Shabbat.

A new rigorism was brought into the observance of the Christian Lord's Day with the Protestant reformation, especially among the Puritans of England and Scotland, in reaction to the laxity with which Sunday observance was customarily kept. Sabbath ordinances were appealed to, with the idea that only the word of God can bind men's consciences in whether or how they will take a break from work, or to impose an obligation to meet at a particular time. Their influential reasoning spread to other denominations also, and it is primarily through their influence that "Sabbath" has become the colloquial equivalent of "Lord's Day" or "Sunday." The most mature expression of this influence survives in the Westminster Confession of Faith, Chapter 21, "Of Religious Worship, and the Sabbath Day". Section 7-8 reads:

7. 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: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord’s day, and is to be continued to the end of the world, as the Christian Sabbath.

8. 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 a holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, 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.

Eastern Orthodoxy

Eastern Orthodox Churches distinguish between "the sabbath" (Saturday) and "the Lord's Day" (Sunday), and both continue to play a special role for the believers, such as the church allowing some leniency during fasts on both of them, and having special Bible readings different from those allotted to weekdays; though the Lord's day with the weekly Liturgy is clearly given more emphasis.^{[citation needed]}

Opposition to Christian Sabbatarianism

Many Protestant Christians today consider that they are not required to observe a day of rest either on Saturday or Sunday . It is generally argued by these Christians that the Ten Commandments, along with the entire Law of Moses, was fulfilled by Christ and is therefore no longer binding as moral law. While Sunday is observed as the day of Christian assembly and worship, in accordance with church tradition, the sabbath commandment is dissociated from this practice.

New Testament arguments

Wikisource has original text related to this article:

May We Knit on Sunday

Some Christian theologians use Colossians 2:14-17 to show that Sabbath observance for Christians has been abolished — "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ." This is often cited as a direct parallel to Numbers 28-29, where the Sabbath is described alongside burnt offerings and new moons; all things which are claimed to have been made obsolete with the coming of Christ.

In conjunction with this, a second Pauline epistle is often quoted, namely Romans 14:5-6, which states "One man esteemeth one day above another: another esteemeth every day [alike]. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth [it] unto the Lord; and he that regardeth not the day, to the Lord he doth not regard [it]." Ritual observance of a weekly Sabbath is thus not required, but is optional according to the conscience of each individual Christian.

Galatians 4:9-11 is used as further justification that a Sabbath is no longer in effect under the New Covenant: "But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain." Essentially, non-Sabbatarians suggest Paul's claim here is that ritual observance of days, including the weekly Sabbath, is no longer prescribed under the New Covenant. (Sabbatarians often counter-argue that Paul may have been referring to the Jewish festivals rather than the weekly Sabbath, or that perhaps Paul was targeting Gnostic heresy which had infiltrated the church.)

To further support these ideas, 2 Corinthians 3:2-3 is often used, "Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." Hence, Christians no longer follow a law written "in tables of stone" (that is, the Ten Commandments), but follow a law written upon "fleshy tables of the heart." The argument continues with 2 Corinthians 3:7, 3:11, "But if the ministration of death, written and engraven in stones, was glorious,...which glory was to be done away... For if that which is done away was glorious, much more that which remaineth is glorious." Non-sabbatarians claim this is a direct reference to the 10 Commandments; therefore New Covenant Christians are no longer under the Mosaic law, and thus Sabbath-keeping is no longer required. The New Covenant "law" is based entirely upon love, and love is considered the fulfillment of the law (Romans 13:10).

In addition to the Pauline teachings which appear to rescind the Sabbath, Jesus himself is recorded as redefining the Sabbath law. Some examples of this include Luke 13:10-17, John 5:16-18, and John 9:13-16. As Jesus proclaimed Himself to be "Lord of the Sabbath" who has "fulfilled the Law," this has been interpreted by many Christians to mean that those who follow Him are no longer bound by the Sabbath.

Finally, non-Sabbatarians frequently use the epistle to the Hebrews 3:7-4:11 to argue that the seventh-day Sabbath is no longer relevant as a regular, literal day of rest, but instead is a symbolic metaphor for the eternal "rest" that Christians enjoy in Christ, which was in turn prefigured by the promised land of Canaan.

To be non-sabbatarian doesn't necessarily equate to making all days alike. A member of a non-sabbatarian church may nevertheless be very conscientious about avoiding certain kinds of activities, and doing others, because it is the day for the church to gather, a day for prayer and for works of mercy.

Sunday vs Saturday debate

Acts 20:7 says that, "On the first day of the week we came together to break bread," where Paul preached until midnight. One must remember, however, that according to Jewish tradition (and as described in Leviticus 23:32), a day begins when the sun goes down and this meeting apparently gathered in the evening. So, those who have believed that the Christians kept the Sabbath on the seventh day argue that this meeting (Acts 20:7) would have begun on Saturday night. Paul would have been preaching on Saturday night until midnight and then walked eighteen miles from Traos to Assos on Sunday. He would not have done so, if he had regarded Sunday as the Sabbath, much less boarded a boat and continued to travel to Mitylene and finally on to Chios. Sabbatarians often claim that Biblical evidence suggests that Paul was a lifelong Sabbath keeper for the sake of the Jews, and if Sunday was now the Sabbath, then this journey would have been contrary to his character. Those opposed to a Sabbath claim that the practice had been abolished by this time, and thus would have no impact on Paul's actions.

Some doubt that this is an instance of Paul keeping the Sabbath, although it may be if it shows him waiting until the morning of the first day to continue his work. The focus of the story is about Eutychus, his accident, and his resurrection, not the changing of the Sabbath from the seventh day to the first day of the week.

Also in Acts 2:45, they went to the Temple in Jerusalem and broke bread from house to house "daily." There is no mention of the Sabbath, and it is debatable whether this is a reference to Communion. There are many instances of the Gospel being taught and preached on non-specific days as well as daily. One example is in Mark 2:1-2 another is Luke 19:47-20:1, where it clearly indicates that Jesus himself taught and preached daily.

The majority of Christians, who accept the practice of worship on Sunday, suggest these actions are indicative of a new reverence for God's acts in Christ, in connection with the first day of the week; and the majority of these believe that Sunday is a Sabbatical day, a resting day set aside for worship of God through Jesus Christ, and see no continuing obligation to keep the Saturday ordinances in their Jewish form.

Christians who reject the religious observance of the first day argue, based on the reasons given above, that there is no significance given to the first day, the breaking of bread, nor the preaching; they are merely mentioned as events that might take place on any day of the week. It is often argued that the loss of special reverence for Saturday was due to a Great Apostasy in connection with the Constantinian shift; and most of the groups holding this belief see seventh day sabbatarianism as a mark of the restored church.

The issue over the name of the seventh day is really a cultural question. Canada, the United States, and England are actually a minority in calling Sunday the first day and Saturday the last. In most of Europe, Monday is the first day, and Sunday indeed the seventh (see Days of the week). In fact, the majority of the countries who call Sunday the seventh day of the week are those who speak Romantic languages (Italy, France, Spain) are Roman Catholic.

Biblical references to the Sabbath Day

Genesis 2:2-3; Exodus 16:23-29; Exodus 20:8-11; Exodus 31:12-17; Exodus 35:2-3; Deuteronomy 5:12-14; Leviticus 16:31; Leviticus 19:3; Leviticus 19:29-30; Leviticus 23; Leviticus 24:8; Leviticus 25:2-6; Leviticus 26:2; Leviticus 26:34-35; Leviticus 26:43; Numbers 15:32-36; Numbers 28-29; 2 Kings 4:23; 2 Kings 11:5-9; 1 Chronicles 9:32; 1 Chronicles 23:31; 2 Chronicles 2:4; 2 Chronicles 8:13; 2 Chronicles 23:4-8; 2 Chronicles 31:3; 2 Chronicles 36:21; Nehemiah ; Nehemiah 10:31-33; Nehemiah 13:15-22; Psalms ; Lamentations 2:6; Isaiah 1:13; Isaiah 56:1-8; Isaiah 58:13-14; Isaiah 66:22-23; Jeremiah 17:21-27; Ezekiel 20:12-24; Ezekiel 22:8; Ezekiel 22:26-31; Ezekiel 23:38; Ezekiel 44:24; Ezekiel 45:17; Ezekiel 46:1-12; Hosea 2:11; Amos 8:5; Matthew 12:1-12; Matthew 24:20-21; Matthew 28:1; Mark 1:21; Mark 2:23-28; Mark 3:2-4; Mark 6:2; Mark 15:42; Mark 16:1; Luke 4:16; Luke 4:31; Luke 6:1-9; Luke 13:10-16; Luke 14:1-5; Luke 23:50-24:1; John 5:9-18; John 7:22-23; John ; John 19:31; Acts 1:12; Acts 13:14; Acts 13:27; Acts 13:42-43; Acts 15:21; Acts 16:13; Acts 17:2; Acts 18:4; Romans 14:5-6; Galatians 4:10-11; Colossians 2:14-17; Hebrews 4:1-11

See also

• Sabbatarian
• Sabbath-keeping churches section in List of Christian denominations
• Christian View of the Law
• Expounding of the Law
• New Covenant
• Week
• Christian Torah-submission

References

ISBN links support NWE through referral fees

Recommended resources

Supporting:

• Kenneth A. Strand ed., The Sabbath in Scripture and History
• Samuele Bacchiocchi, From Sabbath to Sunday
• Desmond Ford, The Forgotten Day

Refuting:

• Don Carson ed., From Sabbath to Lord's Day

External links

• The Sabbath Directory, which lists a large number of Sabbath-keeping organizations
• Transcript Of A Debate For And Against Sabbath Observance
• The SABBATH or Sunday – which?

Lord's day (Sunday) arguments

• PDF – The Sabbath in Catholic Theology
• The Sabbath vs Sunday debate A review of the biblical evidence
• 1917 Catholic Encyclopedia: Sabbath – A thorough conceptual overview of the Catholic idea of Sabbath
• Three chapters from John Frame's Doctrine of the Christian Life presenting the several views in the Reformed churches and advocating one of them:
  • Chapter 28 - Views of the Sabbath
  • Chapter 29 - Theology of the Sabbath
  • Chapter 30 - The Sabbath in the New Covenant

Seventh-day (Saturday) arguments

• Biblical Sabbath of God
• SabbathTruth.com– History of the attempt to change the Seventh-Day Sabbath
• Seventh-Day-Sabbath.com– Site mentioning every scripture regarding the Sabbath
• Sabbath Truth - Everything you ever wanted to know about the Sabbath, but were afraid to ask
• National Sunday Law - Read the National Sunday Law Online
• Sabbath - Basic information about the seventh-day Sabbath
• A review of the scriptures where the first day of the week are mentioned
• A review of Apostolic Sabbath-keeping after Jesus Christ's death
• Our Seven Day Week - What Is the First Day of the Week?
• Our Seven Day Week - Has the 7-Day Week Cycle Ever Been Interrupted?
• BIBLE ANSWERS BIBLE ANSWERS TO THE SABBATH QUESTION
• Could The Sabbath Affect Your Salvation? Is it a test.
• In their words CHURCH CONFESSIONS ABOUT SATURDAY AND SUNDAY & the Fourth Commandment
• The Real Truth About The Sabbath
• Sunday, Saturday—What Difference Does It Make?

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