What is the Sabbath – Part 2

In this Bible teaching from Founded In Truth Fellowship, Matthew Vander Els delves into the historical development of the Sabbath observance by examining the writings of early church fathers, also known as the patristic writings. He emphasizes the importance of studying these historical documents to gain a comprehensive understanding of how early believers viewed and practiced the Sabbath. Vander Els expresses a concern that within some Hebrew Roots movements, there is a reluctance to engage with these historical texts, possibly due to a fear of information that might challenge established beliefs. He argues that a genuine pursuit of truth requires an honest evaluation of historical evidence, even if it is uncomfortable or contradicts personal interpretations.

The teaching begins by posing the fundamental question: Did the apostles themselves keep Sunday as a day of worship, effectively replacing the Saturday Sabbath? To address this, Vander Els examines several key passages from the New Testament. In Acts chapter 13, verses 42-44, Paul and Barnabas preach in a synagogue on the Sabbath, and the Gentiles request that these teachings be shared with them again on the “next Sabbath.” Vander Els points out that this instance suggests the early apostles were committed to observing the Sabbath and that there was no immediate instruction to shift worship to Sunday.

Moving to 1 Corinthians 16:2, the speaker addresses what is often cited as a primary proof text for Sunday worship. Paul instructs the Corinthians to set aside money on the “first day of the week” for the needy saints in Jerusalem. However, Vander Els clarifies that Paul’s instruction was for individuals to save at home and was not a directive for a Sunday worship service with a collection. He further notes that the Book of Acts clearly indicates that Paul reasoned and taught in the synagogue every Sabbath while in Corinth for a year and six months (Acts 18:1-11). Based on this, Vander Els asserts that there is limited evidence to suggest that the first-century apostles regularly held Sunday worship services.

The passage in Acts 20:7, which describes believers gathering together on the “first day of the week to break bread,” is also discussed. Vander Els presents a common interpretation that this gathering likely occurred on Saturday night, as the Jewish day begins at sundown, and Paul, intending to depart the next day, continued speaking until midnight. He suggests this was an isolated incident due to Paul’s impending departure rather than a regular custom of Sunday worship.

The speaker then examines the term “Lord’s Day” as it appears in Revelation 1:10. He notes that this is the only instance of this phrase in the entire New Testament, whereas the first day of the week is consistently referred to as “first day of the week” (mia ton sabbaton in Greek). Vander Els discusses various theories about the “Lord’s Day,” including the possibility that John was referring to the “Day of the Lord” in the Old Testament, which pertains to the end times, rather than Sunday. He also mentions the early Christian debate surrounding the date of Pascha (Easter), with some in the East (Quartodecimans) observing it on Passover, regardless of the day of the week. This suggests that a universal shift to Sunday observance was not yet established during the time Revelation was written.

The Greek phrase “mia ton sabbaton” found in passages like Mark 16:1 and Matthew 28:1 is analyzed. Vander Els explains that in biblical Greek, there wasn’t a distinct word for “week,” and “sabbaton” could refer to both the Sabbath day and a period of seven days (a week). Therefore, “mia ton sabbaton” could be translated as “first of the Sabbath” or “first of the week.” He provides examples like Luke 18:12, where a Pharisee fasts “twice a week” (disto sabbaton), illustrating that “sabbaton” is used to denote “week” in certain contexts. This nuance is important for understanding the references to the first day of the week in the Gospels.

The teaching addresses the common misconception that Emperor Constantine created Sunday worship. Vander Els clarifies that while Constantine’s decree in 321 AD mandated rest on the “venerable day of the sun” in cities, this was not the origin of Sunday worship. He emphasizes that the practice of recognizing Sunday as a significant day was developing long before Constantine. Constantine’s law was a climactic event that formalized Sunday rest in Roman law, but he was not the initiator of the idea.

To trace the early history of Sabbath and Sunday observance, Vander Els examines several early patristic writings:

• The First Epistle of Clement (circa 50-80 AD): This anonymous letter attributed to Clement of Rome is one of the earliest post-apostolic writings. Vander Els highlights that the author, likely Jewish and deeply familiar with the Old Testament, makes no anti-Judaic arguments and does not mention Sunday observance. This suggests that in the immediate generation after the apostles, the Sabbath remained the primary day of observance.
• The Didache (circa 50-80 AD): Also known as “The Teaching of the Twelve Apostles,” this document provides instructions for early Christian communities on practices like baptism and the Eucharist. Vander Els notes its Jewish connections and its guidelines for baptism, which included immersion but allowed for pouring if necessary. Notably, the Didache also makes no mention of Sunday worship replacing the Sabbath.
• The Letters of Ignatius (circa 105-115 AD): Ignatius, the bishop of Antioch, wrote these letters while being transported to Rome for his martyrdom. Vander Els emphasizes that Ignatius was not Jewish and his writings show a clear effort to distinguish Christianity from Jewish practices. Ignatius speaks against being “seduced by strange doctrines, nor by antiquated fables which are profitless,” stating that living “after the manner of Judaism” is contrary to grace. He suggests that the Old Testament prophets lived in anticipation of Christ. While Ignatius does not explicitly mandate Sunday worship, his emphasis on differentiating from Jewish “sabbatizing” indicates a growing tension and a potential contributing factor to the adoption of Sunday observance.
• The Epistle of Barnabas (circa 130 AD): This anonymous letter attributed to Barnabas reveals a more developed theological perspective on the Sabbath. Vander Els points out the author’s Gentile background and his allegorical interpretations of the Old Testament. Barnabas argues that the ritual commandments of the Torah are binding spiritually, not literally. He introduces the concept of the “eighth day” as the beginning of a new world, which Christians observe with rejoicing because Jesus rose on that day. Vander Els notes that Barnabas provides a rationale for observing the eighth day (Sunday) due to the resurrection, suggesting an early and somewhat hesitant move towards Sunday keeping. There is no mention of formal Sunday gatherings or Eucharistic celebrations in Barnabas.

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