Why do Christians worship on Sunday rather than on the Sabbath day?
Ever wondered why most Christians gather for worship on Sunday instead of Saturday, the traditional Jewish Sabbath? It's a question that's sparked debates for centuries, affecting how millions of believers structure their weeks and practice their faith. Today, we're exploring how a day of worship transitioned from the seventh day to the first—and whether this shift was a human invention or has divine roots in Scripture.
Welcome back to Word for Word. I'm Austin Duncan, and today we're tackling a question that might seem simple on the surface but actually touches deep theological waters: Why do Christians worship on Sunday rather than observing the traditional Jewish Sabbath on Saturday?
This isn't just an academic discussion about calendar dates. It speaks to how we understand Scripture, interpret God's commands, and practice our faith in daily life. And honestly, it's a question that deserves thoughtful attention, especially since some believers—like our Seventh-day Adventist brothers and sisters—maintain that the Saturday Sabbath remains binding on all Christians.
To answer this comprehensively, we need to journey through Scripture, history, and theology. We'll explore:
What the Sabbath originally meant in the Old Testament
How Jesus approached the Sabbath
The impact of the resurrection on early Christian worship
What the New Testament teaches about Sabbath observance
How the early church gradually shifted to Sunday worship
The theological significance of the Lord's Day
How we might apply these insights in our lives today
So whether you've wondered about this yourself or had conversations with friends who observe Saturday worship, I hope today's exploration will equip you with a deeper understanding of this important aspect of Christian practice. Let's dive in by first understanding what the Sabbath truly meant in the Old Testament.
1. The Sabbath in the Old Testament: God's Holy Day of Rest
To understand why Christians worship on Sunday, we first need to grasp what the Sabbath meant to God's people in the Old Testament.
The word "Sabbath" itself comes from the Hebrew shabbat, meaning "to rest" or "to cease." The concept first appears in Genesis, where after six days of creation, God rested on the seventh day:
"And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation." (Genesis 2:2-3, ESV)
This divine pattern established a rhythm that would later become formalized in the Ten Commandments, where the fourth commandment states:
"Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God... For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy." (Exodus 20:8-11, ESV)
The Sabbath wasn't just another religious obligation. It was a covenant sign between God and Israel—a weekly reminder of who they were and whose they were:
"Therefore the people of Israel shall keep the Sabbath, observing the Sabbath throughout their generations, as a covenant forever. It is a sign forever between me and the people of Israel..." (Exodus 31:16-17, ESV)
This sign was so sacred that breaking it carried severe consequences. Numbers 15 describes a man who was stoned for gathering wood on the Sabbath. This severity underscores how central Sabbath observance was to Israel's covenant relationship with God.
But what did Sabbath observance actually involve? At its core, it meant ceasing from work to rest and honor God. But it was more than just physical rest—it was spiritual renewal, a day set apart for the Lord.
For Israel, the Sabbath encapsulated several key theological truths:
God as Creator
Every seventh day reminded Israel that Yahweh created the world in six days and rested on the seventh. The weekly Sabbath was a regular confession that the world belongs to God, not us. It acknowledged human dependence on the Creator—a powerful countercultural statement in the ancient world where gods were typically seen as part of nature, not its maker.
God as Redeemer
In Deuteronomy's version of the Ten Commandments, the Sabbath is linked to Israel's deliverance from Egypt:
"You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm. Therefore the LORD your God commanded you to keep the Sabbath day." (Deuteronomy 5:15, ESV)
The rest from labor was a weekly reminder of freedom from slavery—a sign of redemption and restoration. The Sabbath rest extended to servants, foreigners, and even animals, reflecting God's compassion for all creation.
Sacred Time and Covenant Sign
The Sabbath was unique to Israel among ancient nations. While many cultures had religious festivals, a weekly holy day of rest was distinctive to God's covenant people. Later Jewish tradition would say, "More than Israel has kept the Sabbath, the Sabbath has kept Israel," highlighting how this practice preserved their identity through centuries of dispersion.
Delight and Renewal
While there were strict regulations, the Sabbath wasn't meant to be oppressive but restorative. The prophet Isaiah calls it a "delight":
"If you turn back your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath a delight and the holy day of the LORD honorable... then you shall take delight in the LORD." (Isaiah 58:13-14, ESV)
It provided physical rest and spiritual renewal—a sacred time for worship, study, and reflection. In essence, it was a weekly act of trust, declaring that God would provide enough in six days to allow rest on the seventh.
Second Temple Jewish Practice
By the time of Jesus, Sabbath observance was deeply ingrained in Jewish life. The pattern was from sundown Friday to sundown Saturday (since in the Hebrew calendar, days begin at evening). Families would prepare food ahead of time, and special prayers and meals marked the Sabbath's beginning and end.
Synagogues had developed as centers for Scripture reading and prayer, and Jews would gather on Sabbath morning for worship. Luke 4:16 mentions that Jesus Himself "went to the synagogue on the Sabbath day, as was his custom."
Over time, detailed traditions arose to clarify what constituted "work." By the first century, Pharisaic Judaism had developed elaborate regulations—they debated how far one could walk, what activities were permitted, etc. These interpretations often became the subject of disagreement between Jesus and religious leaders, as we'll see in the next section.
So to summarize: The Old Testament Sabbath was a holy day given to Israel for rest, worship, and as a covenant sign. It was rooted in creation and redemption, meant to be life-giving when observed properly. This is the backdrop against which Jesus and later the early Christians would engage with the question of Sabbath observance.
2. Jesus' Approach to the Sabbath
Jesus' relationship with the Sabbath is crucial for understanding the Christian perspective. As a Jew born under the Law, Jesus honored the Sabbath throughout His life. Luke tells us it was His "custom" to attend synagogue on the Sabbath day (Luke 4:16). But His approach to the Sabbath was also revolutionary, revealing something deeper about its purpose and pointing toward a new understanding.
Two key aspects of Jesus' Sabbath teaching stand out:
Jesus Affirmed the Sabbath's Value But Reoriented Its Meaning
Jesus never abolished the Sabbath, but He consistently challenged the rigid interpretations that had grown up around it. In Mark 2:27, He makes a profound statement: "The Sabbath was made for man, not man for the Sabbath."
This was a radical reframing. Jesus reminded His hearers that the Sabbath was designed as a gift to humanity, not as a burden. God instituted it for human flourishing, not to create an oppressive system of rules.
Jesus demonstrated this principle through His Sabbath healings. In the synagogue, He healed a man with a withered hand (Mark 3:1-6). When criticized, He asked, "Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?" His opponents were silent.
In another instance, Jesus healed a woman who had been crippled for eighteen years (Luke 13:10-17). When the synagogue ruler objected, Jesus replied:
"You hypocrites! Doesn't each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?"
Jesus consistently positioned human need above rigid observance. He pointed out that even the Law allowed necessary work—like rescuing an animal from a pit—on the Sabbath (Matthew 12:11-12). "So it is lawful to do good on the Sabbath," He concluded.
Jesus Claimed Authority Over the Sabbath
Perhaps most striking is Jesus' claim: "The Son of Man is Lord even of the Sabbath" (Mark 2:28). This statement is profound. By claiming lordship over the Sabbath, Jesus asserted His authority to interpret, fulfill, or even modify Sabbath practices.
This claim hints that the Sabbath, like the rest of the Law, pointed to Him. In Matthew 11:28-29, Jesus offers a profound invitation that echoes Sabbath language:
"Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls."
Here, Jesus essentially offers Himself as the true source of Sabbath rest. The ultimate rest isn't found in a day but in a Person—Jesus Himself.
This doesn't mean Jesus disregarded the Sabbath during His earthly ministry. He kept it perfectly, as He did all the Law. But His teaching laid the groundwork for understanding that He fulfills the Sabbath. By emphasizing mercy, life, and doing good on the Sabbath—and by positioning Himself as its Lord—Jesus prepared His followers to understand that He would transform the Sabbath's meaning through His death and resurrection.
In Matthew 12:6, Jesus makes another remarkable claim: "I tell you, something greater than the temple is here." The temple was the center of Jewish worship and Sabbath observance. By declaring Himself greater than the temple, Jesus was indicating that proper worship would now center on Him, not on religious institutions or practices.
Jesus never explicitly commanded a change of worship day during His earthly ministry. But His approach to the Sabbath, especially His emphasis on mercy over rigid observance and His self-identification as Lord of the Sabbath, laid important groundwork for what would come after His resurrection.
As we'll see next, the resurrection of Jesus would become the pivotal event that would transform early Christian understanding of worship and rest.
3. Resurrection Sunday: A New Day Dawns
"Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb." (Matthew 28:1)
All four Gospels carefully record that Jesus rose from the dead on the first day of the week—Sunday. This wasn't just a calendar detail; it would become the turning point for Christian worship.
The resurrection of Jesus Christ is the central event of Christian faith. It's the miracle that validates everything Jesus taught and claimed. As Paul would later write, "If Christ has not been raised, your faith is futile and you are still in your sins" (1 Corinthians 15:17). The resurrection was God's vindication of Jesus, the proof that His sacrifice for sin was accepted, and the inauguration of new creation life in a world marked by death.
It's profoundly significant, then, that this pivotal event occurred on Sunday, the first day of the week. Early Christians began to see this as symbolic—a day beyond the normal cycle of seven, representing new creation and new beginnings. Some referred to it as the "eighth day"—a day that transcends the old creation week, pointing to the new creation that Jesus initiated.
3.1 The Earliest Gatherings on the First Day
In the immediate aftermath of the resurrection, Jesus's disciples—who were devout Jews—likely continued to observe the Sabbath in traditional ways. Many still worshiped in the Temple or synagogues on Saturday. However, the New Testament gives several indications that the first day of the week quickly took on special importance for the Christian community:
Resurrection Appearances
John's Gospel tells us that Jesus appeared to His disciples on the evening of His resurrection—Sunday:
"On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, 'Peace be with you.'" (John 20:19)
Remarkably, John then records that "eight days later" (by Jewish inclusive counting, another Sunday), Jesus appeared to them again (John 20:26). Some see in this a nascent pattern of disciples gathering a week after the resurrection, perhaps beginning the practice of meeting on Sunday to commemorate seeing the risen Lord.
Pentecost
The Holy Spirit was poured out on the disciples on the day of Pentecost (Acts 2)—which, according to the Jewish calendar, fell on the first day of the week. Pentecost was calculated as the 50th day after the Sabbath during Passover, making it a Sunday.
This means the Church was essentially born on a Sunday, with the Spirit's arrival and Peter's powerful sermon that led to about three thousand conversions. This further established Sunday's significance as the day when God's new covenant promises were being fulfilled—first resurrection, then Spirit outpouring.
The Lord's Day
By the end of the first century, we see the term "the Lord's Day" appear in Christian usage. In Revelation 1:10, the apostle John writes, "I was in the Spirit on the Lord's Day." Early Christian writers universally understood "the Lord's Day" (Greek: kyriake hemera) to mean Sunday—the day specifically devoted to the Lord Jesus because it was the day of His resurrection.
This term distinguished Sunday from the Jewish Sabbath. It's significant that John uses the term without explanation, suggesting it was already well-established among churches by the 90s AD.
Acts 20:7 – Breaking Bread on Sunday
Acts 20:7 provides a direct reference to Christians gathering on the first day:
"On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight."
This gathering in Troas involved both worship (preaching by Paul) and communion (breaking bread). Paul extended his message into the night, suggesting this was a significant gathering.
While some argue this was just a special farewell meeting, Luke's phrasing—"when we were gathered together"—suggests an established practice of Sunday assembly. Many scholars conclude this reflects a regular pattern of Sunday gatherings in the early Gentile churches.
1 Corinthians 16:2 – Offerings on Sunday
In his instructions about a collection for Jerusalem believers, Paul writes:
"On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come." (1 Corinthians 16:2)
Why would Paul specify the first day? The most natural explanation is that this was when believers were already gathering and could collect offerings together. Paul seems to assume a weekly rhythm centered on Sunday in both Corinth and Galatia (where he gave the same instructions).
These New Testament references, taken together, strongly suggest that very early on, followers of Jesus began meeting on Sunday in honor of the resurrection. The Sabbath (Saturday) might still have been observed by Jewish Christians as part of their cultural heritage, but the distinctive Christian gathering—with breaking of bread, teaching, and fellowship—had shifted to Sunday, which they called "the Lord's Day."
This wasn't a later invention by Constantine or church councils; the evidence shows it was happening during the apostolic age itself.
3.2 Why Sunday? The Resurrection Rationale
The early Christians chose Sunday for a simple yet profound reason: Jesus rose on Sunday. The resurrection was the defining event of their faith, and they naturally honored the anniversary of that event weekly. Each Sunday became a mini-Easter, celebrating Christ's victory over death.
Justin Martyr, writing around 155 AD, explained it plainly:
"Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead."
In that single sentence, Justin ties together both creation and resurrection as reasons for Sunday worship. The "first day" symbolized both God's first creation and the new creation begun in Christ.
Early Christian writings also connected Sunday with the concept of the "Eighth Day." While the Sabbath marked the completion of the first creation, the Lord's Day (Sunday) was seen as the beginning of a new week and metaphorically an "eighth day" beyond the cycle—symbolizing eternity and new life.
The Epistle of Barnabas (early 2nd century) says:
"We keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead."
The author contrasts the Jewish Sabbath with the Christian celebration of the "eighth day," suggesting that Jesus' resurrection inaugurated a new era.
Did early Christians also observe the Sabbath? Initially, many Jewish Christians likely did continue some Sabbath observances, especially while the church was predominantly Jewish. The book of Acts shows the apostles attending synagogue on Sabbaths to preach to Jews (Acts 13:14, 17:2)—but these were evangelistic opportunities rather than Christian worship services.
As the church became increasingly Gentile, Sabbath observance became less relevant. By the end of the first century, when the church was majority Gentile, Christian worship was distinctly centered on the Lord's Day.
There is evidence that in some places (particularly Eastern regions), Christians held services on both Saturday and Sunday in the early centuries. However, even in those cases, Sunday remained the primary day with theological significance—the day specifically commemorating the resurrection.
From the apostolic age onward, Sunday became the normative day for Christian corporate worship, explicitly to honor the risen Christ. As one evangelical commentator puts it, "If there was a day that Christians met regularly, it was the first day of the week (our Sunday), not the Sabbath day (our Saturday)."
This shift wasn't seen as a violation of God's Law but as a natural response to Jesus fulfilling the Law and inaugurating a new covenant. The new day of worship reflected a new reality: Christ had conquered death and inaugurated God's new creation.
4. The Early Church (2nd-4th Centuries): Sunday Worship Takes Root
By the second century AD, evidence for Christian Sunday worship is abundant and consistent. The generation immediately following the apostles left writings that explicitly mention gathering on Sunday and indicate that Christians were not obligated to keep the Jewish Sabbath.
4.1 Testimony of the Early Church Fathers
The Didache (Teaching of the Twelve Apostles), a Christian manual likely written in the late 1st or early 2nd century, provides one of the first post-Biblical references to Sunday worship:
"On the Lord's Day of the Lord come together, break bread and hold Eucharist, after confessing your transgressions that your offering may be pure." (Didache 14)
Here, "Lord's Day" clearly refers to Sunday, and believers are instructed to gather on that day for communion and worship. This shows how normal and expected Sunday assembly was for Christians by that time, even when many of the apostles' disciples were still alive.
Ignatius of Antioch, a bishop and martyr who lived in the early 2nd century and was reportedly a disciple of the Apostle John, wrote a series of letters around AD 107. In his Epistle to the Magnesians, Ignatius contrasts Christian practice with Judaism:
"Those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and by His death."
This is a powerful statement. Ignatius, writing just a decade after the apostolic age, explicitly notes that Christians were "no longer observing the Sabbath" but instead observing the Lord's Day—the day of Christ's resurrection. He frames this as part of the "new hope" Christians have in Christ.
In the next chapter, he warns against "Judaizing," saying:
"It is absurd to profess Christ Jesus and to Judaize. For Christianity did not embrace Judaism, but Judaism Christianity."
Ignatius's testimony shows that by the early 100s AD, Sunday worship was an established norm and was linked to Christian identity, in contrast to observing the Jewish Sabbath.
Justin Martyr (c. AD 100-165) provides one of the most detailed descriptions of a Sunday worship service in the mid-2nd century. In his First Apology (around AD 155), a defense of Christianity addressed to the Roman Emperor, Justin explains:
"And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read... Then, when the reader has ceased, the president verbally instructs and exhorts to the imitation of these good things. Then we all rise together and pray... and partake of bread and wine..."
Justin goes on to explain why Christians chose Sunday:
"But Sunday is the day on which we all hold our common assembly, because it is the first day on which God... made the world; and Jesus Christ our Savior on the same day rose from the dead."
This account confirms several important points:
Sunday was the fixed day for Christian assembly, universally ("we all")
Worship included reading Scripture (both apostolic writings and Old Testament), preaching, prayer, and communion
The reason for Sunday gathering was twofold: creation's first day and Jesus' resurrection
Justin's account was written for non-Christians, showing that by 150 AD, outsiders needed to know that Christians met on Sunday, distinguishing them from Jews who worshiped on the Sabbath. This dispels any idea that Sunday worship started with Constantine or later—it was already uniform practice in Justin's time.
Other Church Fathers continued in the same vein:
Tertullian (late 2nd to early 3rd century) noted that Christians did not observe the Jewish Sabbath. Some Christians even fasted on Saturday to differentiate their practice from Jewish customs.
Origen (early 3rd century) spoke of the true rest as found in Christ and indicated that the seventh-day rest was merely symbolic. He wrote that after Christ's resurrection, it's "not possible that the day of rest after the Sabbath should have come into existence from the seventh day... It is our Savior who... caused us to be made in the likeness of His resurrection."
Victorinus of Pettau (late 3rd century) wrote: "On the former day [Friday] we fast... lest we should appear to observe any Sabbath with the Jews, which Christ in His body abolished." He explicitly states that Christ "abolished" the Sabbath obligation.
Eusebius of Caesarea (early 4th century), a church historian, wrote: "They [the Christians] did not regard circumcision, nor do we; they did not care about observing Sabbaths, nor do we." He even used the term that God "transferred" the Sabbath to the Lord's Day.
Athanasius (mid-4th century) said, "The Sabbath was the end of the first creation, the Lord's Day was the beginning of the second... We honor the Lord's Day as being the memorial of the new creation."
This chorus of early Christian voices demonstrates a remarkable consensus: Christians worshiped on Sunday and did not feel obligated to keep Saturday as the Sabbath. They associated Sabbath-keeping with "Judaizing," a regression to old covenant shadows instead of embracing the reality found in Christ.
4.2 Church Councils and Imperial Influence
Up to the early 4th century, Sunday worship had been a grassroots practice, widely established even while the Roman Empire sometimes persecuted the church. However, two major developments in the 4th century are often mentioned in discussions of Sabbath vs. Sunday:
Constantine's Edict (AD 321)
In 313, Emperor Constantine legalized Christianity through the Edict of Milan. In 321, he issued the first civil Sunday rest law:
"On the venerable day of the sun [Sunday] 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..."
This was a civil decree making Sunday a day of rest for the empire (with exceptions for farming). Constantine, who had interests in both Christianity and sun worship, referred to it as "the day of the sun."
Some point to this as "proof" that Sunday observance has pagan origins, but the historical evidence clearly shows that Christians were already worshiping on Sunday long before Constantine. What Constantine's law did was align the empire's weekly day off with existing Christian practice, likely to favor the growing Christian population.
The church welcomed this development as it allowed people to attend worship more easily without work conflicts. But Constantine did not "change the Sabbath"; he simply codified Sunday as a rest day in civil law. The religious change in practice had occurred organically among Christians much earlier.
Council of Laodicea (AD 363-364)
This local church council in Asia Minor issued a set of canons (rules). Canon 29 stated:
"Christians must not judaize by resting on the Sabbath, but must work on that day, rather honoring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ."
This directive shows the mind of church leaders in the mid-4th century: They explicitly instruct Christians not to observe Saturday as a day of rest in the Jewish manner ("not judaize") and to make Sunday the day of rest and worship instead.
The tone at Laodicea ("must work on Sabbath") was likely reacting against those trying to keep both days or preferring the Sabbath. By this time, Sunday was so universally established that choosing Saturday was seen as a regression to Judaism.
From the 4th century onward, the concept of a "Christian Sabbath" (Sunday as a holy day of rest) began to develop more fully, especially in the Western Church. Earlier Christians often emphasized the differences between Sabbath and Sunday, but as time progressed, theologians like Augustine began to see continuity in the principle of a weekly holy day.
By medieval times, Sunday had come to be seen as carrying on the idea of the Sabbath in a Christian way—hence "Christian Sabbath." This view greatly influenced later Protestant thought, especially among the Puritans.
Throughout history, there have been small groups who observed the seventh day:
Some Jewish-Christian sects in the early centuries
Hints of Saturday observance in some Celtic Christian practices
The Ethiopian Church historically kept both Saturday and Sunday as holy days
Seventh Day Baptists emerged in the 1600s in England
The Seventh-day Adventist Church formed in 1863, advocating Saturday Sabbath observance
However, these were exceptions to the overwhelming Christian consensus. From the early church fathers through Roman Catholic, Eastern Orthodox, and Protestant traditions, Sunday has been the standard weekly day of worship in honor of Christ's resurrection.
To crystallize the historical development, here's a brief timeline:
c.30–33 AD: Jesus Christ rises on Sunday; later appears to disciples (John 20:1,19)
c.50 AD: Jerusalem Council (Acts 15) decides Gentile converts are not required to keep the Law of Moses, including Sabbath
c.56 AD: Paul writes about gathering on "the first day" (1 Cor 16:2; Acts 20:7)
c.90 AD: Term "Lord's Day" appears (Rev 1:10)
c.100-110 AD: Didache and Ignatius refer to Lord's Day worship; Ignatius explicitly says Christians no longer observe the Sabbath
c.150 AD: Justin Martyr describes Sunday worship in detail
321 AD: Constantine enacts Sunday as a civil day of rest
364 AD: Council of Laodicea forbids "Judaizing" by resting on Sabbath
This historical overview demonstrates that Sunday worship has deep roots going back to the apostolic era. It was not a later corruption but part of the fabric of early Christian life—a practice that emerged from the conviction that Jesus's resurrection had inaugurated a new era.
5. New Testament Teaching: Freedom from the Sabbath Law
We've seen the historical development, but what does the Bible itself teach about the Sabbath and its application to Christians? The New Testament, especially in Paul's letters, addresses the role of the Mosaic Law for believers in Christ. Several passages speak directly or indirectly to the Sabbath question.
5.1 No Burden on Gentile Believers
In Acts 15, the apostles convened the Jerusalem Council to decide what to require of Gentile converts. Some Jewish believers insisted that Gentiles must be circumcised and keep the Law of Moses (Acts 15:5). However, after deliberation, the apostles determined this was unnecessary:
"It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." (Acts 15:28-29)
Notably absent from these requirements is any mention of Sabbath observance. If keeping the Sabbath were considered an ongoing obligation for Christians, this would have been the place to state it clearly. Instead, the apostles did not impose the Sabbath law on Gentiles.
This suggests they saw Sabbath-keeping as part of the ceremonial/covenant system of Moses that was not binding under the new covenant. The gospel message was that salvation comes by grace through faith in Christ, not by keeping the Law (Acts 15:10-11).
5.2 Colossians 2:16-17 – The Sabbath as Shadow, Christ as Substance
One of the clearest New Testament passages on this topic is Colossians 2:16-17. Paul writes:
"Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ."
Here Paul explicitly includes the Sabbath (along with dietary laws, annual festivals, and monthly new moons) as things that were shadows pointing to Christ. The reality ("substance") is Christ Himself.
Since Christ has come, Paul instructs Christians not to let anyone judge or condemn them over not observing these old covenant rituals—including the Sabbath. This suggests that Sabbath observance is not required of Christians, and believers should not be judged for not keeping the seventh day.
The early church fathers often quoted this verse to support the idea that the Sabbath was a shadow fulfilled by Christ. In Protestant interpretation, this is typically understood as teaching that the Sabbath command, in its Old Testament form, is no longer binding.
5.3 Romans 14:5-6 – Freedom of Esteeming Days
In Romans 14, Paul addresses disputes in the church over disputable matters. In verses 5-6 he says:
"One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord."
The context suggests Paul is talking about matters of personal conviction relating to Jewish customs—possibly including Sabbath days. He doesn't specifically mention the Sabbath here, but it would be included in "one day" someone might esteem.
The thrust of Paul's teaching is clear: there is freedom. If a Christian wants to observe a special day to honor God, that's fine; if another doesn't feel compelled to, that's fine too. They shouldn't judge each other. "Each should be convinced in their own mind."
This principle undercuts any attempt to make Sabbath observance a universal requirement for Christians. Paul treats it as a matter of individual conscience. It implies that imposing the Sabbath (Saturday) on all Christians goes against this apostolic directive not to judge each other regarding holy days.
5.4 Galatians 4:9-11 – Concern over Returning to Old Observances
Paul expresses concern to the Galatians, who were being influenced by those insisting on keeping the Law:
"But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years! I am afraid I may have labored over you in vain."
While Paul doesn't explicitly say "Sabbath" here, "days and months and seasons and years" comprehensively refers to the Jewish sacred calendar (weekly Sabbaths, monthly new moons, seasonal festivals, annual holy years).
He calls these "weak and worthless elementary principles"—religious observances that served a purpose but are now obsolete in Christ. His concern is that insisting on these as necessary undermines the gospel of grace.
By extension, teaching that Sabbath-keeping is required for Christians could be seen as falling into the Galatian error of adding law to the gospel. Paul vigorously defends the idea that we are justified by faith in Christ, not by works of the law.
5.5 Hebrews 4:3-10 – A Sabbath Rest for God's People
Hebrews chapters 3-4 discuss God's "rest" with reference to both the creation rest and the offer of rest to Israel. In Hebrews 4:9-10, we read:
"So then, there remains a Sabbath rest for the people of God, for whoever has entered God's rest has also rested from his works as God did from his."
On the surface, this might seem to advocate continued Sabbath-keeping. But in context, the author isn't talking about a literal observance of the seventh day. He's making a theological argument: God's promise of rest (symbolized by the seventh day rest at creation) still stands, and believers enter that rest by faith in Christ.
The "Sabbath rest" that remains is spiritual—it's about entering into God's rest through Jesus, ceasing from our works of self-justification and trusting in Christ's finished work. Hebrews ties this to an eternal rest as well.
In essence, Jesus is our Sabbath rest; we enter the true rest by faith in Him: "we who have believed enter that rest" (Hebrews 4:3). This passage shows that the Old Testament Sabbath was pointing to a greater reality—the salvation rest we find in Christ.
Some Protestant commentators, like John Owen (17th century), noted that Christ, having finished the work of redemption, entered His rest on the first day (resurrection), thus indicating a new "rest day" for the new creation. The connection is: Christ's resurrection marked His rest from redemption work, just as God rested from creation work, and so Sunday commemorates that new rest.
Hebrews itself doesn't explicitly mention Sunday, but the theology of rest it presents strongly supports the idea that focusing on the literal seventh-day observance misses the deeper reality that the true rest is found in Christ.
5.6 Jesus' Fulfillment and Authority
In light of these epistles, let's remember Jesus's own words:
"The Son of Man is Lord of the Sabbath" (Mark 2:28)
Christ's lordship over the Sabbath implies He has authority to redefine how it's observed for His followers. If He, through His apostles, led the church to honor Sunday in celebration of His resurrection, that is within His authority.
"Come to me, all who labor and are heavy laden, and I will give you rest." (Matthew 11:28)
This invitation suggests Jesus Himself is the giver of true rest—a rest deeper than merely ceasing physical labor for one day. The weekly Sabbath always pointed toward this soul-rest and ultimately the eternal rest in God's kingdom.
In the gospels, Jesus often intentionally healed on the Sabbath, as if to show that the Sabbath was about restoration and mercy—which He was bringing. In John 5, after healing on the Sabbath, Jesus said, "My Father is working until now, and I am working" (John 5:17). This suggests that the work of new creation had begun, showing that the old order was giving way to the new work of Christ.
Putting it all together, the New Testament teaches that Christians are not bound by the Mosaic Sabbath law as a compulsory observance. The Sabbath was a shadow; Christ is the substance. Christians have freedom regarding days, and we should not judge one another on this matter.
The early church, guided by the Spirit and the apostles, clearly exercised that freedom and moved to the pattern of Sunday worship. As one evangelical resource summarizes:
"These Scriptures make it clear that, for the Christian, Sabbath-keeping is a matter of spiritual freedom, not a command from God... Those who choose to practice Sabbath-keeping should not judge those who do not... and those who do not should not be a stumbling block to those who do."
The emphasis is on freedom in Christ and unity without enforcing disputable matters. Most Christians, in exercising that freedom, honor Sunday as the Lord's Day—not out of obligation to a law, but out of devotion to the risen Lord and the example passed down from the apostles.
6. The Theological Significance of Sunday Worship
Christian worship on Sunday isn't just a pragmatic choice or historical accident; it overflows with theological meaning. Let's explore several interrelated themes that give Sunday its profound significance for Christians:
6.1 Christ's Resurrection and New Creation
At the heart of Sunday worship is the celebration of Jesus Christ's resurrection. Every Sunday serves as a memorial of Easter. Unlike the Jewish Sabbath which looked back to the completed work of creation, the Lord's Day looks back to the completed work of redemption in Christ.
When Jesus rose from the dead, it signaled the dawn of a new creation. Paul calls Jesus the "firstfruits" of those who have fallen asleep (1 Corinthians 15:20)—the beginning of a new humanity, a new order of existence (immortal, Spirit-empowered life).
By worshiping on Sunday, Christians testify to the world that "Jesus is risen! Jesus is Lord!" It is the day "on which our life has sprung up again by Him," as Ignatius of Antioch put it.
Just as the original Sabbath celebrated the completion of the first creation, Sunday celebrates the beginning of the new creation. As Athanasius wrote: "The Sabbath was the end of the first creation, the Lord's Day was the beginning of the second." We honor Sunday "as the memorial of the new creation."
This theme of new creation connects with the idea of the "eighth day" we mentioned earlier. Early theologians noted that after the 7-day week (symbolizing the old creation), Christ's resurrection on the "eighth day" starts a new week—a symbol of eternity. Many baptisteries in ancient churches were even built with eight sides to signify that through baptism, one enters the eighth day—the new creation life.
6.2 Rest in Christ – The True Sabbath Rest
As we saw in Hebrews 4, Jesus provides the ultimate rest. This is a spiritual rest from the burden of sin and the struggle to earn salvation. "Come to me... and I will give you rest" (Matthew 11:28).
When Christians worship on Sunday, it's partly an act of resting in the finished work of Christ. We cease our labors—not just our weekly work, but symbolically the labor of self-justification—and we rejoice in the salvation He accomplished.
The principle of rest remains vital for us. Humans aren't created for nonstop toil. God built a rhythm of work and rest for our good. In Christ, while we're not legalistically bound to a specific day, the gift of regular rest remains. Sunday has become that day by tradition and theological significance—a day to rest physically and spiritually in the gospel.
Furthermore, Sunday as a day of rest and worship serves as a weekly reminder of our eternal rest. Every week, as we pause and gather, we anticipate the future complete rest in God's kingdom.
The Epistle of Barnabas put it this way: when God finishes the new creation, "I shall make a beginning of the eighth day, that is, a beginning of another world," and that's why we keep the eighth day now with joy.
So Sunday points us forward to heaven. It's a foretaste of the coming age, a day when the church steps out of the ordinary routine of the world and lives in the presence of God in a special way, looking forward to eternity.
6.3 Gospel Freedom and Joy
Sunday worship also proclaims the freedom we have in the gospel. We are not under the old Law covenant but under grace (Romans 6:14). We don't gather on Sunday as a new law or to earn favor, but freely, joyfully, out of love for Christ.
The shift from a strict Sabbath to a celebratory Lord's Day highlights that difference. The Sabbath (as practiced by the Pharisees) had become a burden with many rules; the Lord's Day, in Christian experience, was characterized by joy and celebration ("we keep the day with joyfulness").
Historically, some have called Sunday "the festival of the resurrection." Early Christians did not generally fast or mourn on Sundays—it was a day of rejoicing. This joyful character flows from the knowledge that "it is finished"—Christ's work is complete, we are forgiven, we have new life.
The freedom aspect also means we come to God willingly. It's notable that in settings of persecution, Christians risked their lives to meet on Sundays. Why? Because of their devotion to Christ and the encouragement of gathering—not because someone was forcing a law on them.
Paul's counsel in Romans 14 and Colossians 2 meant that Sunday observance was not about legalism, but about unity and edification. As the Augsburg Confession (a Protestant statement of faith) later put it, the church chose Sunday "that the people might know when to come together" for worship, especially to celebrate the resurrection.
6.4 Commemoration of Redemption and Deliverance
We can draw a meaningful parallel between the Old Testament Sabbath and the New Testament Lord's Day:
The OT Sabbath commemorated Israel's deliverance from slavery in Egypt (Deuteronomy 5:15). The Lord's Day commemorates an even greater deliverance: redemption from sin and death through Jesus. As one Reformed theologian noted: "As the Sabbath was a memorial of their deliverance out of Egypt, so the Lord's Day is a memorial of our spiritual deliverance from the kingdom of Satan, procured by Christ's resurrection."
The OT Sabbath celebrated God's work of creation; the Lord's Day celebrates God's work of salvation. Sunday "rests on the threefold basis of the original creation, the Jewish legislation, and the Christian redemption." It connects creation and redemption, paradise lost and paradise regained.
The OT Sabbath was sanctified by God's rest; the Lord's Day is sanctified by Christ's presence. Jesus promised, "where two or three are gathered in my name, there am I among them" (Matthew 18:20). The early Christians believed Jesus in His risen life was especially present with them on the Lord's Day.
6.5 Community and Kingdom Anticipation
Practically, Sunday became the day the Christian community visibly expressed its identity—a day of fellowship, breaking bread, prayers, teaching, and mutual care. In a hostile world, that weekly gathering was a lifeline.
The author of Hebrews might be alluding to the Lord's Day when he urges, "not neglecting to meet together, as is the habit of some, but encouraging one another—and all the more as you see the Day drawing near" (Hebrews 10:25). The capital-D "Day" is the Day of the Lord (Christ's return). Our weekly gathering day is a rehearsal for the final Day.
Each Lord's Day assembly anticipates the Marriage Supper of the Lamb—we partake in Communion now, looking forward to drinking the new wine with Christ in His Father's kingdom. Thus, Sunday worship has an eschatological dimension—it points to the coming Kingdom.
In worship, we often say in liturgies, "with angels and archangels and all the company of heaven..." We are joining the heavenly worship, a foretaste of eternity. The Lord's Day, being the "eighth day," symbolizes the eternal day that will never end.
John in Revelation 1 received his vision of the glorified Christ on "the Lord's Day." It was as if heaven's door opened on the very day the church on earth was worshiping, giving John a glimpse of the risen Christ among His churches. This reinforces that when we gather on the Lord's Day, Christ walks among us.
In summary, the Lord's Day is theologically rich: it is Resurrection Day, New Creation Day, Gospel Rest Day, Church Family Day, and a pointer to Glory Day all in one. Sunday worship isn't just a religious obligation but a gift—a precious inheritance from the apostles that blesses us weekly.
7. Modern Application: Honoring the Lord's Day Today
In today's world, the question of "keeping the Sabbath" might seem distant to many, but the underlying need for rest and worship is as relevant as ever. How can Christians apply these principles in our contemporary context? And why does Sunday still matter in practice?
7.1 The Principle of Regular Rest and Worship
Even though Christians aren't under the Mosaic law, the concept of taking one day in seven for rest and worship is a creation principle that benefits everyone. Jesus said "the Sabbath was made for man" (Mark 2:27)—God instituted this pattern for human flourishing.
In our busy, workaholic culture, neglecting rest and worship leads to burnout and spiritual dryness. Christians are wise to embrace the rhythm of working six days and setting aside one day primarily for rest, reflection, and gathering with God's people.
Why Sunday, practically speaking? Because that's when the church as a whole meets. It's the day we can join with our spiritual family. Hebrews 10:25 admonishes us not to forsake assembling together—we need each other regularly.
Beyond practicality, worshiping on Sunday connects us with the historic and global church. When you attend church on Sunday morning, you're joining millions around the world and a chain of believers through time who have worshiped on this day.
Does it have to be Sunday? For most, yes, because that's when congregations gather. But if someone's work (like healthcare) requires Sunday shifts, many churches offer Saturday evening or Sunday evening options, or midweek small groups. The point isn't legalism but ensuring a regular pattern of gathering and resting.
Colossians 2:16 gives freedom, so Christians in certain circumstances might worship on another day—some persecuted believers meet secretly whenever possible, not necessarily on Sunday. God understands these realities. However, there's a beauty and value in the shared practice of Sunday, so we uphold it unless truly prevented.
7.2 How to Keep the Lord's Day Holy – Without Legalism
"Remember the Sabbath day, to keep it holy" (Exodus 20:8). For Christians, we might say "Remember the Lord's Day, to keep it holy." "Holy" means set apart. How can we set apart Sunday for God in practical terms?
Here are some guiding principles (not rigid rules) that many Christians follow:
Corporate Worship: Make attending church services the central activity of the day. This is when we worship through song, receive teaching from Scripture, partake in communion (in many churches), and fellowship together. It anchors the day in the Lord.
Rest from Regular Work: Whenever possible, cease your normal labors or business on Sunday. This frees your time and mind to focus on God, family, and rest. Obviously, works of necessity or mercy are exceptions (Jesus affirmed these were lawful on the Sabbath). But the idea is to let it be different from the hustle of other days.
Family and Fellowship: Use Sunday for unhurried family time or fellowship with other believers. Share a meal, discuss the sermon, or simply enjoy recreation together. In earlier generations, Sunday family dinners or informal hymn-sings were common. Reclaiming some of that can make Sunday spiritually nourishing.
Acts of Mercy and Service: Because you're freed from vocational work, Sunday can open opportunities to serve others. Many Christians visit the sick or elderly, volunteer, or do evangelism on Sundays. Jesus healed on the Sabbath—doing good is very fitting for the Lord's Day.
Avoiding Secular Distractions: While not a hard rule, some believers choose to limit certain activities on Sunday to maintain spiritual focus. Some might reduce entertainment or avoid shopping (both to discourage others from working and to keep themselves focused). This harkens to older "Sunday observance" traditions, but without legalism.
Personal Devotion and Reflection: In addition to corporate worship, take time for personal prayer, Bible reading, or reading Christian books. Because you're not rushing off to work, Sunday afternoon might be ideal for a contemplative walk, journaling, or family devotions.
Balance with Flexibility: It's important not to turn these good practices into a new legalism. The goal is to love God and enjoy Him on the Lord's Day, not to tick a checklist. If an emergency arises or if someone isn't convicted about a certain aspect, we shouldn't judge each other (Romans 14:5).
For example, a modern Sunday for a Christian family might include: church in the morning; a relaxed lunch together (perhaps with friends or extended family); afternoon quiet time (reading Scripture or having a spiritual conversation); possibly an evening service or small group; and plenty of unpressured time—no homework, no work emails, no house projects—just being together and available for whatever edifies.
7.3 Why Sunday Still Matters
In an age when many treat Sunday as just another day (or merely for sports, shopping, or catching up on work), Christians have an opportunity to witness by our observance of the Lord's Day:
Witness to the Gospel: Setting aside Sunday visibly shows that God comes first. It signals to neighbors that worship is a priority. Declining certain invitations because "that's when we worship Jesus" can speak volumes about your values. It also points to the resurrection—why else would we prioritize this day unless something significant happened on it?
Spiritual Formation: The weekly rhythm of six-and-one forms our hearts. It reminds us that life isn't just about work or making money. We are worshiping beings, made for fellowship with God. Knowing every seven days we get a "spiritual reset" helps keep faith central.
Family and Community Health: Dedicating Sunday to church and family counteracts the fragmentation of modern life. It's a time when families and church families often gather. Many adults can point to rich childhood memories of Sunday traditions that shaped their faith. Reclaiming some of that can strengthen marriages, parent-child relationships, and community bonds.
Preventing Burnout: From a practical standpoint, we need rest. God built a Sabbath principle for human benefit. If we ignore that, we might eventually crash. Taking Sunday off from the grind can improve mental health and reduce stress. Many faithful Christians testify that by honoring God with a day off, they actually feel more productive the rest of the week.
Sacred Time in a Secular World: We live in a very secular age where time is money and entertainment is king. By carving out sacred time, we push back against secularism. It's a weekly act of saying, "Jesus is Lord of my time." It also reminds us that our ultimate rest is not here—each Sunday we are pilgrims looking for the eternal rest.
In practice, many churches and denominations continue to encourage keeping the Lord's Day holy. The Westminster Confession of Faith teaches that God still wants us to set aside one whole day in seven as holy, and that "from the resurrection of Christ, the Sabbath was changed to 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."
While not all Protestants are as strict as the Westminster standards, this reflects a long tradition of viewing Sunday as carrying the moral principle of the Sabbath forward. Even those who don't use the term "Christian Sabbath" still see the wisdom in a weekly day devoted to God.
7.4 Adapting Without Losing the Essence
In modern times, some churches offer Saturday evening worship services. Is this wrong? Not necessarily—it may accommodate those who work Sunday mornings. The essence is still giving time to the Lord, whether the corporate gathering is slightly adjusted.
Christians should be cautious not to let the world's demands completely crowd out the Lord's Day. It's easy to let sports leagues, shopping habits, or work schedules encroach. Each family sometimes has to make counter-cultural choices to guard Sunday's sanctity (like declining events that conflict with church).
Finally, celebration should mark the day. In church tradition, Sunday has the character of a "feast day" rather than a "fast day." Make your Sunday meals or activities celebratory—maybe a nicer breakfast, or dessert with Sunday dinner, or wearing your nicer clothes. These outward things can reflect the inward joy.
The early Christians gathered and broke bread with gladness on the Lord's Day. We too should approach Sundays not as a duty but as a delight. Psalm 118:24 is often associated with Sunday: "This is the day that the Lord has made; let us rejoice and be glad in it."
In summary, the modern Christian is invited to enjoy the Lord's Day: to rest in Christ's finished work, to rejoice with God's people, and to be refreshed for service in the week ahead. As one saying goes, "A Sunday well-spent brings a week of content."
8. Responding to Sabbath-Observant Christian Objections
Not all Christians agree with Sunday worship. The most prominent group maintaining Saturday observance is the Seventh-day Adventist Church, along with Seventh Day Baptists and a few others. Let's examine their main objections and offer biblical responses:
Objection 1: "God's Ten Commandments are eternal moral law. 'Remember the Sabbath day to keep it holy' is one of the Ten, so we must keep it (on the seventh day). Jesus and the apostles never abolished the Sabbath."
Response: While the Ten Commandments are indeed a core summary of God's moral law, the Sabbath command is unique. It is partly moral (setting aside time for God) but partly ceremonial (the specific day, the manner of observance).
The New Testament explicitly teaches that the Sabbath was a shadow fulfilled in Christ (Colossians 2:16-17) and that Christians aren't judged for not observing it. If the NT specifically addresses one of the Ten Commandments differently, it suggests this command had a distinctive character.
Early Christians like Justin Martyr argued that circumcision and Sabbath were alike—they were signs given to Israel meant to be temporary. They noted that Abraham and other patriarchs didn't observe a weekly Sabbath until Moses' time. This suggests the Sabbath was specifically given to Israel, not as an eternal moral law for all people.
Nehemiah 9:13-14 says God "made known" the holy Sabbath at Sinai, indicating it wasn't practiced the same way before the Law. The Protestant Reformers recognized this—the Augsburg Confession specifically rejects the idea that Christians must observe the Sabbath as part of the Decalogue, saying "Scripture has abrogated the Sabbath-day."
As for Jesus keeping the Sabbath—yes, He observed it as a Jew under the Law. But we also see Him intentionally breaking Pharisaic Sabbath rules and hinting at changes. After His resurrection, Jesus meets with disciples on Sundays.
If Sabbath were meant to be binding on the Church, we'd expect clear instructions upholding it in the epistles—instead, we see the opposite (Colossians 2, Romans 14, Galatians 4). Even more tellingly, the Jerusalem Council in Acts 15 did not list Sabbath-keeping as a requirement for Gentile believers.
Therefore, Christians affirm nine of the Ten Commandments as moral law, and we uphold the principle behind the fourth (regular worship and rest), but not the literal seventh-day observance, because the New Testament has transformed it in light of Christ.
Objection 2: "Scripture never says God changed the Sabbath to Sunday. The Catholic Church later changed it, which Protestants even admit if pressed."
Response: It's true that you won't find a verse that explicitly says "God changed the Sabbath to Sunday." What we find instead is Jesus fulfilling the old Sabbath requirement and the church beginning a new practice (Sunday worship) under the apostles' example.
The change was demonstrated by example and practice, not by a new law pronouncement. Early Christians like Ignatius and Justin considered the Lord's Day observance to be of apostolic origin, even without a written decree.
When Seventh-day Adventists quote Catholic sources that say "The Church transferred the solemnity from Saturday to Sunday," they often miss important context. Both Catholics and Protestants recognize the apostolic origins of Sunday worship. It wasn't a single later pope or council that decided to switch to Sunday—it was a gradual, Spirit-led transition that happened from the ground up.
Constantine's law (321 AD) was civil, not ecclesiastical. The Council of Laodicea (364 AD) did legislate it for the church, but that was affirming an existing practice while trying to discourage a minority that still kept Sabbath.
The historical evidence is clear: the vast majority of Christians by the 2nd century were already Sunday-keepers, long before any Roman Church hegemony or Constantine. If the church founded by the apostles throughout the Roman Empire is unanimously meeting on Sunday by the 2nd century, that's strong evidence of God's will in the matter.
Objection 3: "Prophecy (like Daniel 7:25) predicted an anti-Christian power would 'change times and laws.' This refers to the Roman Church changing the Sabbath to Sunday—the mark of its authority."
Response: These prophetic interpretations are highly disputable and not shared by most Christians. Daniel 7:25 could refer to various historical events, and reading Sunday worship into that passage is reading into the text rather than drawing meaning from it.
Moreover, the shift to Sunday was not instituted by a medieval pope; it was practiced by the very early church under the guidance of the Holy Spirit. So it's historically inaccurate to say Daniel was talking about that.
As for the "mark of the beast" being connected to Sunday worship (as some Adventists teach)—this is a particular interpretation not supported by the text of Revelation. It equates sincere Sunday worshipers throughout Christian history with taking the beast's mark, which most Christians would strongly reject.
The New Testament nowhere hints that worshiping on Sunday is satanic or anti-Christ. To the contrary, it was the practice of the apostles themselves, the very authors of the New Testament!
Objection 4: "Jesus said, 'If you love me, keep my commandments' (John 14:15). He himself kept the Sabbath and expected His disciples would (e.g., 'Pray that your flight be not on the Sabbath' - Matt 24:20). So out of love, shouldn't we keep the Sabbath day holy?"
Response: When Jesus said "keep my commandments," He meant His teachings, which encapsulate and transcend the moral law. Jesus gave commandments, but He never commanded the Church to keep the 7th day.
Regarding Matthew 24:20, when Jesus told disciples to pray their flight from Jerusalem wouldn't be on a Sabbath, this was a practical concern: if they had to flee on a Sabbath, it would be difficult because gates of cities might be shut, or Jewish scruples might hinder some. It was descriptive of the situation in Judea at that time (70 AD), not prescriptive for all Christians through history.
Jesus's commandments are summarized as love God and love neighbor; the New Testament repeats those and other moral duties, but specifically relaxes Sabbath requirements.
Romans 14:5 suggests one can love Jesus and regard every day alike in terms of sacredness. Loving Jesus and keeping His commands does not equate to seventh-day observance.
Objection 5: "The Sabbath is a memorial of creation (Ex 20:11). It was established at creation for all people (Gen 2:3). There's no evidence God removed the blessing from the seventh day. Even Isaiah 66:23 says in the new heavens and new earth, 'from Sabbath to Sabbath all flesh shall come to worship'. So the Sabbath is eternal."
Response: While God rested on the seventh day, Genesis doesn't explicitly say Adam was commanded to observe it as a Sabbath. There's no record of Sabbath observance until Moses. God sanctified the day, but one could view that as anticipatory of the Sabbath given to Israel later.
Even if it were a creation ordinance, Christians believe Christ's work is a new creation that can modify even creation ordinances. The new creation inaugurated by Christ brought a new order.
Isaiah 66:23 ("from new moon to new moon and from Sabbath to Sabbath, all flesh shall come to worship") uses prophetic language about the future kingdom. Some interpret it literally, others see it figuratively, meaning "continually, all the time." But either way, a prophecy of the future cannot overturn the clear New Testament teaching for the church now.
The Sabbath being a memorial of creation is beautiful, but the Lord's Day is a memorial of new creation, which is even greater. If we must choose (and the early church did), they chose to honor the new creation. It doesn't mean creation is forgotten—in fact, Justin Martyr gave both reasons (first day of creation and resurrection) for Sunday worship.
Objection 6: "True worship is to obey God's commandments, not follow human tradition (Mark 7:7-8). Sunday observance is a tradition of men. Why not just do what the Bible says and keep the 7th day holy?"
Response: We agree that we must obey God rather than men. The key is interpreting what God requires in the new covenant. For us, Sunday is not a "tradition of men" but an apostolic tradition—a big difference!
It's similar to how Passover was transformed into the Lord's Supper by Jesus. You could argue from the Old Testament "we're commanded to keep Passover," but Christians instead celebrate Communion in remembrance of Christ, our Passover. That's not a human tradition; that's Jesus' institution.
Similarly, the Sabbath command is transformed into the Lord's Day celebration—which, as shown by the uniform early practice, comes from the apostles' direction or at least permission.
Moreover, calling Sunday worship a "tradition of men" ignores that the New Testament canon itself emerged from the same early church that worshiped on Sunday. If one trusts the NT's authority, one should also consider the authority of those who compiled it (the early church leaders, who unanimously practiced Sunday worship).
Finally, there's a danger in over-emphasizing one issue that the New Testament itself doesn't emphasize. Christ said the defining mark of disciples is love, not Sabbath-keeping (John 13:35). We gently remind that Christ's finished work is our rest. Colossians 2:17 tells us Jesus is the reality. Clinging to the shadow (the day) when the reality (Christ) is present is like carrying a picture of your spouse when your spouse is right there in person.
Objection 7: "But if worshiping on Sunday is fine, why did God even give the Sabbath command? Why would God write it in stone if it was just going to be changed?"
Response: This is a profound question that touches on covenant theology. Christians believe Jesus fulfilled the Old Covenant and established a New Covenant (Hebrews 8-10). The Old had laws that were shadows of Christ—once Christ came, those laws had served their purpose.
God wrote the Ten Commandments on stone for Israel as their covenant. But Scripture itself shows we can differentiate within the Ten—the Sabbath is described as a "sign" between God and Israel (Exodus 31:16-17).
If something is a sign, when what it signifies arrives, the sign's function can change. God's moral character doesn't change, and indeed nine commands reflect eternal moral principles. But certain covenantal signs can change.
For example, circumcision was an "everlasting covenant sign" given to Abraham (Genesis 17:13). Yet the New Testament clearly declares circumcision is not required for believers (Galatians 5:6). So "everlasting" in covenant terms meant "throughout that covenant age."
Similarly, the Sabbath was a sign for the Mosaic covenant, lasting "forever" in that context—meaning for Israel as long as that covenant was in effect. With Christ, a new covenant began.
The Sabbath did its job: it taught humanity the rhythm of rest and our need for God's sanctification. Now Christ sanctifies us and gives us rest.
It's also worth considering the Holy Spirit's role. After Christ's ascension, the Spirit guided the apostles into truth (John 16:13). It seems the Spirit led the church into this new pattern, just as He directed them to drop other Jewish practices (Acts 10 – Peter's vision about unclean foods; Acts 15 – the Jerusalem Council's decision not to impose the Law on Gentiles).
In essence, God can modify covenantal requirements without changing His holy character. Jesus, being "Lord of the Sabbath," had authority to "abolish in His flesh the law of commandments expressed in ordinances" (Ephesians 2:15).
9. Protestant Perspectives Across Denominations
While all mainstream Protestants agree on Sunday as the day of worship, there have been nuances in emphasis across different traditions:
Lutheran and Anglican View (Continental Protestant)
These traditions, following Martin Luther and the Continental Reformers, stress Christian liberty regarding days. Luther noted that the Sabbath commandment was given to Israel and in its strict sense doesn't apply to Gentile Christians.
The Augsburg Confession (Article 28) explicitly says those who think the church must observe the Sabbath as necessary are in error, because "Scripture has abrogated the Sabbath." Yet the church chose Sunday for worship and good order.
Lutheran churches have Sunday services, but historically they didn't treat it with the same strictness as Puritans. They allowed more activities on Sunday as long as one attended church and avoided sin. Anglicanism similarly promoted a balanced approach—attend church and refrain from unnecessary labor, but without excessive legalism.
Reformed and Puritan View
The Reformed tradition (especially those influenced by the Puritans in England and America) took a stronger Sabbatarian line, seeing Sunday as the "Christian Sabbath" to be kept with similar rigor as the Jewish Sabbath but in a Christ-centered way.
The Westminster Confession of Faith (1646) says "from the resurrection of Christ, the Sabbath was changed to the first day of the week... which is to be continued to the end of the world as the Christian Sabbath." It also says one should keep it holy "all the day," resting from regular work and recreations.
This outlook influenced Scottish Presbyterian and American Protestant observance, sometimes called the "Puritan Sabbath." In many Protestant communities (even into the 20th century), Sunday was a quiet day: businesses closed, no sporting events, and many would not even do cooking beyond necessity on Sunday.
Methodist and other Evangelicals
John Wesley, Methodism's founder, encouraged Sunday observance and attending class meetings on Sundays. Methodists were generally Sabbatarian (Sunday as day of rest and worship) but not to the extreme of forbidding all leisure.
Many 19th century American revivalist preachers promoted "keeping the Sabbath [Sunday]" as a sign of piety. D. L. Moody, for example, spoke of the importance of Sunday rest. It was woven into the cultural fabric of American Christianity.
Seventh-Day Baptists & Adventists
These are exceptions within the Protestant sphere that we already discussed. Seventh Day Baptists (small in number) from the 17th century onward quietly kept Saturday but were otherwise theologically similar to other Baptists.
The Adventists (from mid-19th century) made Sabbath observance a more central doctrinal emphasis, connecting it with end-time prophecy in their view. They saw themselves as restoring a neglected truth. Most other Protestants, however, regarded this as an unnecessary addition, since Scripture doesn't require it.
Modern Diversity
Today, you'll find a spectrum among Protestants regarding how "strict" to be about Sunday. Some very conservative Reformed or Presbyterian churches still encourage no unnecessary work or commerce on Sunday. On the other hand, some evangelicals treat Sunday like any other day after the church service—they might go shopping, watch sports, or work without giving it much thought.
There's growing concern among many pastors that we've swung too far in losing the concept of holy rest. Many encourage their congregants to reclaim Sunday as a day for the Lord because they see the spiritual benefit, even if they don't frame it as law.
What's crucial is that across Protestant denominational lines, worshiping on Sunday is unanimously practiced (with only the rare exceptions noted). So in responding to Adventist claims, Protestants often emphasize: "This isn't a Catholic invention; Luther, Calvin, and all the Reformers worshiped on Sunday—not because they blindly followed Catholicism, but because they saw it as biblical and apostolic."
The Reformers did debate how to classify the Sabbath command. Calvin saw it as mostly ceremonial (and thus abrogated) but with an enduring principle of setting aside time for worship and giving rest to workers. The Puritans saw it as a moral law still binding but changed to the first day by apostolic precedent. Both agreed Christians should have one day for worship weekly and that was Sunday; they only differed on the theology behind it.
A quote from Philip Schaff, a noted 19th-century Protestant historian, might serve to unify the perspectives:
"The observance of Sunday originated in the time of the apostles, and ever since forms the basis of public worship... The Christian Sabbath is, on the one hand, the continuation and regeneration of the Jewish Sabbath... and on the other hand, a new creation of the gospel, a memorial of the resurrection of Christ... The Christian Sabbath is the ancient Sabbath baptized with fire and the Holy Ghost, regenerated, spiritualized, and glorified."
This beautifully merges the continuity (the one-day-in-seven pattern still stands) with the discontinuity (it's new, gospel-centered, resurrection-focused). In essence, while Protestants may argue how exactly Sunday relates to the fourth commandment, they unite in affirming that Sunday is the Lord's Day, meant for worship and rest to God's glory.
Conclusion: Celebrating the Lord's Day – In Spirit and Truth
From the earliest days after Jesus' resurrection, Sunday emerged as the distinctive day of Christian worship. It was the day on which the women found the empty tomb, the day the risen Christ first appeared to His gathered disciples, and the day the Holy Spirit birthed the church. The New Testament church, led by the apostles, moved gradually away from the old Sabbath and gathered on the first day of the week to break bread and celebrate their Savior (Acts 20:7).
They called this day "the Lord's Day," because it belonged to the Lord who had triumphed over death on that morning (Revelation 1:10). Why not Saturday anymore? Because in Jesus Christ, the Sabbath found its fulfillment. He is the Lord of the Sabbath (Mark 2:28) who gives ultimate rest to our souls. The shadow has given way to the reality (Colossians 2:16-17).
The early Christians understood that they were not under the old covenant law of the Sabbath, yet they still valued a weekly day to assemble and honor God—now oriented around the new creation work of Christ. In shifting to Sunday, they did not see themselves as breaking God's law, but rather keeping its spirit in a new era.
As Ignatius of Antioch joyfully wrote, they lived "no longer observing the Sabbath, but living in the observance of the Lord's Day, on which... our life has sprung up again by Him."
Throughout history, the Church has unanimously borne witness to this practice, from the church fathers like Justin Martyr, to the ecumenical councils, to the Reformers, and down to today's diverse denominations. Christians may have differed on how strictly to apply a "day of rest," but Sunday as the primary day of worship has remained constant. It stands as a weekly reminder of the most central truth of our faith: "Christ is risen!"
In our study, we discovered several profound reasons behind Sunday worship:
Biblical Foundation: The apostolic church met on the first day (Acts 20:7, 1 Corinthians 16:2). The New Testament teaches freedom regarding Sabbaths and emphasizes faith in Christ over legalistic observance. Far from being an invention of later centuries, Sunday worship is rooted in the era of Scripture itself.
Christological Significance: Sunday is "the Lord's Day"—intimately linked to Jesus Christ's resurrection and lordship. We worship on Sunday to honor Him. It is a weekly Easter, proclaiming that Jesus is alive and reigning.
Theological Themes: We saw how Sunday encapsulates the theology of new creation (the "eighth day" of a new world), Sabbath rest in Christ (our souls resting in His finished work), gospel freedom (not under the shadow but rejoicing in grace), and kingdom anticipation (a foretaste of eternal rest and worship).
Historical Continuity: The practice was confirmed and consolidated as Christianity spread. By the 2nd century, sources like the Didache, Ignatius, and Justin show a church unified in Sunday observance. Later, Constantine's edict and church councils simply recognized what was already the norm.
Practical and Spiritual Benefit: The institution of a weekly day for rest and worship is a gift built into creation and renewed in Christ for the Church. Setting aside Sunday has blessed Christians with physical rest, spiritual renewal, time for family, and communal fellowship.
Apologetic Witness: In a world that runs nonstop, Christians who honor the Lord's Day stand out. It quietly testifies that we value God over material gain, that we find our joy in Christ, and that we trust God with our time and lives.
Meanwhile, we engaged with sincere Sabbath-keeping objections and found that Scripture, read in context, supports the church's longstanding practice. We saw that insisting on seventh-day observance as binding on Christians doesn't align with the New Testament gospel of grace.
Paul warned against those who would judge believers in regard to Sabbaths, calling such things a shadow since Christ has come. Our response to Sabbath-observing believers is that we indeed do keep a Sabbath—a "Sabbath rest" in Christ that is celebrated on the Lord's Day, in freedom and gratitude.
The exact day is not the central issue; the Person we worship is. And on Sunday, we worship Him—Jesus, the Lord of the Sabbath—in spirit and in truth.
In conclusion, Christians worship on Sunday rather than the old Sabbath because Jesus Christ rose from the dead and inaugurated a new creation on that day, and the church, under the apostles' guidance, followed His light. We continue this practice today not by compulsion, but joyfully.
It is our privilege every week to join the cry of the early disciples on that first Resurrection Sunday, "The Lord is risen indeed!" Every time the Lord's Day comes around, we have a fresh opportunity to enter God's rest, celebrate our deliverance, and recommit our lives to our risen Lord.
So, let us "remember the Lord's Day, to keep it holy." Not in the oldness of the letter, but in the newness of the Spirit. Let Sundays be special in our lives—days of worship, rest, reflection, service, and joy. By doing so, we follow in the footsteps of believers through the ages and obey the pattern God has lovingly given.
As we gather each Sunday, we stand in the spiritual lineage of the apostles and martyrs, the saints of all ages, declaring together: "This is the day the Lord has made; we will rejoice and be glad in it" (Psalm 118:24).
Next week, we'll continue our series by exploring what distinguishes Christianity from other religions. Until then, I encourage you to reflect on how you can make the Lord's Day more meaningful in your own life. Maybe it's prioritizing worship, creating space for spiritual renewal, or investing in Christian community. However you choose to honor Sunday, may it draw you closer to the One who rose on that day, our Lord Jesus Christ.
Let's pray:
Heavenly Father, thank You for the gift of the Lord's Day. Thank You for Your Son, Jesus Christ, who conquered death and rose victorious on that first Easter Sunday. Thank You for the witness of the apostles and the early church who faithfully gathered to worship on the first day of the week.
Help us, Lord, to treasure this gift. May our Sundays be filled with worship, rest, and reflection on Your goodness. May they be times of spiritual renewal and community, not just another day in our busy lives. Free us from both legalism and carelessness, teaching us how to honor this day in a way that glorifies You and refreshes our souls.
Above all, remind us that our true rest is found in Christ alone. Whether we're gathered in worship or scattered throughout the week, may we find our ultimate Sabbath rest in Him. In Jesus' name we pray, Amen.
