What Is the Sabbath – Part 3 – A Changing Attitude

This Bible teaching from Founded in Truth Fellowship, led by Matthew Vander Els, explores the historical shift in Christian worship from the Sabbath (Saturday) to Sunday. It emphasizes that the earliest followers of Jesus, who were primarily Jewish, observed the Sabbath as a token of the covenant and a remembrance of God’s redemption, a practice rooted deeply in Jesus’ own ministry. The teaching highlights that early church father writings, such as the Didache, the Epistle of Clement, and the writings of Ignatius, do not explicitly discuss or endorse a transition from Saturday to Sunday worship. While some translations are debated, contemporary scholarship suggests that terms like “Lord’s day” in these early texts likely referred to the Lord’s way of life rather than a specific day of worship.

The speaker then discusses the writings attributed to Barnabas in the second century A.D., which reveal a growing division between Jewish and Gentile Christians. This writer argued that the Jews were never God’s chosen people and that Christians were the true recipients of God’s covenant. While the authorship and accuracy of these letters are questioned, they indicate a turning point in Christian attitudes towards Judaism.

Justin Martyr, born around 100 A.D., is presented as a significant figure in this historical development. His dialogues, particularly with a Jewish man named Trypho (or possibly a fabricated figure), offer insights into the evolving Christian perspective. Justin Martyr distinguished between Christians and Jews, calling Jews “unbelievers” for not accepting Jesus, while “heretics” were considered to be those within Christianity holding beliefs contrary to the Bible, such as the denial of the resurrection. Interestingly, Justin Martyr considered the idea of souls going directly to heaven upon death as heresy, as it undermined the central doctrine of resurrection.

A crucial aspect of Justin Martyr’s perspective was his explanation for why Christians did not observe practices like circumcision and the Sabbath. He argued that these were imposed on the Jews because of their sins and the hardness of their hearts, serving as signs against their disobedience. He further reasoned that since nature continues its cycles without ceasing on the Sabbath, there was no need for Christians to observe it. This marked a distinct shift from the earlier acceptance of Sabbath observance among Jewish and Gentile believers.

The teaching delves into the potential reasons behind this growing desire to separate from Jewish practices. One significant factor appears to be the rising anti-Semitism and the increasing tension between Jews and Christians, particularly in Rome. Justin Martyr accused Jews of spreading false accusations against Christians and even cursing them in their synagogues. A hypothesis is presented regarding the twelfth benediction of the Amidah, a daily Jewish prayer, which in the early Middle Ages contained wording that could be interpreted as a curse against heretics, potentially including Jewish Christians. While the exact timing of this wording is uncertain, it suggests a climate of hostility.

Furthermore, the speaker explains that the Gentiles converting to Christianity, particularly Romans, held negative views of Jews, who were often seen as rebellious and were blamed for events like the great fire in Rome in 64 A.D. The persecution of Christians under Nero further exacerbated this divide, making association with Jews undesirable for the new Gentile believers. The Great Rebellion of 66-70 A.D. and the destruction of the Second Temple significantly impacted Jewish identity and their relationship with both Romans and Christians. The flight of Christian believers from Jerusalem during the revolt, following Jesus’ instructions in Matthew 24, may have been perceived negatively by their Jewish brethren. The subsequent Jewish rebellions and the harsh Roman response further solidified the negative perception of Jews in the eyes of the Roman world, making it politically and socially advantageous for Christians to distance themselves.

Justin Martyr himself propagated the idea that Jews were enemies of Christians, accusing them of wanting to kill believers during the revolts. This historical context helps explain the emergence of the attitude that observing the Sabbath was a “Jewish thing” that Christians should avoid. However, the speaker emphasizes that the Sabbath is a “God thing,” given in the Ten Commandments to all who identify with Israel.

The teaching also addresses the influence of sun worship in Rome, where the first day of the week was venerated. Some scholars suggest that early Christians began meeting on Sunday partly to gain favor with the Roman authorities by aligning their worship with an already honored day. However, figures like Tertullian strongly rebuked any insinuation that Christians were sun worshipers. While Christians began to associate Sunday with the creation of light and the resurrection of Jesus, they maintained a distinction from pagan sun cults. The speaker cautions against the simplistic accusation that Sunday worship equates to sun worship, pointing out that millions of Christians today do not intend to worship the sun.

The transition was not immediate or uniform. Even after Constantine’s decree in the fourth century that established Sunday as a day of rest, historical evidence indicates that many churches, particularly in the East, continued to observe the Sabbath. These believers often met on the Sabbath to worship Jesus as the Lord of the Sabbath, not out of adherence to what they perceived as “Judaism” in its contemporary form. The teaching cites examples from the fifth to eighth centuries across various regions, including Europe, Scotland, and the East, where Sabbath observance persisted among Christian communities. Even Pope Gregory in the seventh century spoke against those in Rome who rested and worshiped on the Sabbath.

The speaker references Pseudo-Ignatius, a late fourth-century writing, which discouraged Sabbath observance “after the Jewish manner,” emphasizing a more “spiritual” keeping of the day through meditation on the law rather than physical rest and enjoyment as it was understood in Jewish tradition. This illustrates the ongoing effort to differentiate Christian practice from Jewish custom, including practices like fasting on Saturday.

The teaching concludes by affirming the fellowship’s continued observance of the Sabbath (Saturday) as a reflection of Jesus’ example, a token of their covenant with God, and a remembrance of their redemption. It is emphasized that this practice is not about becoming Jewish but about honoring God’s gift and remembering His redemptive work. The speaker encourages listeners to stand firm in their convictions regarding Sabbath observance, despite potential opposition or misunderstanding, drawing a parallel to the choices made by early church fathers in a challenging historical context.

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Application for Everyday Life:

• Cultivate historical understanding: Recognize the complex historical, social, and political factors that contributed to the shift from Sabbath to Sunday observance in Christianity. This knowledge can foster a more nuanced understanding of different Christian traditions.
• Engage in respectful dialogue: When discussing Sabbath observance, approach conversations with empathy and awareness of the historical context that shaped different viewpoints. Avoid making simplistic or judgmental statements about the worship practices of others.
• Reflect on the meaning of Sabbath: Consider the deeper significance of the Sabbath as a day of rest, remembrance of redemption, and a token of covenant with God, as emphasized in the teaching.
• Discern cultural influences: Be aware of how cultural attitudes and historical events can influence religious practices and interpretations of scripture.
• Stand firm in conviction: Understand the reasons behind your own worship practices and be prepared to articulate them respectfully, drawing on both scripture and historical understanding.

References:

Bible Verses:

• Matthew 24
• Acts 18
• Romans 6
• Romans 4