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In Sabbath, a "perpetual Covenant ... {Link without Title} the People Of Israel " (), was in respect for the day during which God rested after having completed the Creation in six days (, ). 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:
One who observes a day as a Sabbath is known as a Sabbatarian. The word is also infrequently used to describe the annual Jewish Holy Days observed by a minority of Christian groups, also called , 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 See Also: Shabbat 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 (, ). At the ; 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" (), and that therefore the Son Of Man is the "Lord of the Sabbath" (, ). He also taught that it was right to do good on the Sabbath (, ). After the crucifixion and resurrection of Jesus, the Sabbath continued to be a time of communal gathering for Jewish Christians at the Synagogue (). 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.James Cardinal Gibbons, The Faith of our Fathers, 88th ed., pp. 89.A Doctrinal Catechism 3rd ed., p. 174.William Owen Carver, The Lord's Day in Our Day , p. 49.Alexander Campbell, The Christian Baptist, Feb. 2, 1824,vol. 1. no. 7, p. 164.The Sunday Problem , a study book of the United Lutheran Church (1923), p. 36. Some Christians have revived the seventh day Sabbath as a moral requirement including the Seventh-day Adventist Church and Seventh-day Churches Of God . Such seventh-day groups have existed at various times throughout the Christian era. The keeping of a seven day week by Christians harks 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 See Also: Christian Torah-submission In Early Christianity , the first Christians were Jews and Jewish Proselytes , who on the weight of Biblical evidence (such as Acts ; ; ; ; ; ), 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 , the first 15 Bishops Of Jerusalem were "of the Circumcision ". History of the Church Book IV chapter V, verses 3-4 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 the Sabbath should be observed by resting and studying the Law . {Link without Title} :6.19 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 . {Link without Title} :7.23 keep the Sabbath and the Lord's Day festival. {Link without Title} It is known that some (perhaps many) early 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 restrictions. {Link without Title} {Link without Title} In the 5th century, Socrates Scholasticus ''Church History'' book 5 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." {Link without Title} Also in the 5th century, Sozomen ''Church History'' book 7 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." {Link without Title} MODERN SEVENTH-DAY (SATURDAY) SABBATARIANISM 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 "first day of UB") which this seven-day festival commenced with a Sabbath which could be any weekday 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 (first 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: 1) creation week of seven days, and 2) the time span of recorded human history. James Ussher placed creation of man at 4004 B.C. 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. ; ; ; ). 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 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 referencing a specific day, and not the general thought of an eternal rest. The force of 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 , "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 , , , , and were continued to be observed, as can be seen in such passages as , , , , and . Some Sabbatarian s 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 . Scripture reveals that the Lord's day is the seventh day Sabbath in . For many Sabbatarian s, 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, . 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, , . Historical Seventh-day Sabbatarians A split from Unitarianism in Central Europe to adopt Mosaic Law and customs, including the Judaic Shabbat . It was founded in Transylvania at the end of the 16th Century by a Eössi András. The Unitarian Church condemned Sabbatarianism as innovation (forbidden by the Transylvanian law on religious toleration) in 1618 . The last Sabbatarian congregation in Transylvania disappeared in the 19th Century and the remaining Sabbatarians, who were known as "Somrei Sabat" (the Hungarian transliteration of the Hebrew words for "Sabbath observers") joined the existing Jewish communities, which they were eventually absorbed into. Sabbatarianism also expanded to Russia , where they were called Subbotniks , and to other countries. Some of the Russian Subotniki maintained a Christian identity doctrinally speaking, whereas others of them also formally converted to Judaism and assimilated within the Jewish communities of Russia. Some of the latter, however, who had become Jewish, although they and their descendants practiced Judaism and had not practiced Christianity for nearly two centuries, still retained a distinct identity as ethnic Russian converts to Judaism until recent times. It was also practiced among the English Dissenters under the leadership of John Traske ( 1586 - 1636 ). 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 Baptist s, 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 Baptist s originated in the 17th century and arrived at the height of their influence on other sects in the middle of the 19th century, in the United States. Their doctrines were instrumental in founding the Seventh-day Adventist Church and the Seventh-day Church of God. Modern Seventh-day Sabbatarians See Also: Sabbath and Seventh-day Adventism The s. The , Global Church Of God . But the latter ceased operations in the U.S., so probably smaller now. --> The Seventh Day Baptist World Federation represents over 50,000 people worldwide. Other sabbatarian churches include:
Messianic Jews also keep the Sabbath. They are Culturally Jewish but believe Jesus ( Yeshua ) is the saviour and the resurrected Jewish Messiah . There were about 500,000 Messianic Jews in 1993. CHRISTIAN SUNDAY OBSERVANCE New Testament background It was on the first day of the week, according to the Bible, that ) 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 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 SundayG. Archer, ''An Encyclopedia of Bible Difficulties'' 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 {Link without Title} 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 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. 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. Although the Epistles Of Ignatius are almost universally accepted as authentic,Andrew Louth, ''Early Christian Writings'', Penguin, 1968. 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.
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