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While reading this book, I decided to learn more about the author and came upon an autobiography published posthumously from his dairy and notes. The author of a book wants to know his audience, but a book reviewer wants to know the author. The editors of his biography remarked that Shepard had a “simple, childlike confidence in God, [a] heartfelt and earnest piety, and . . . an unaffected devotional spirit.”[i] After his death, mourners lauded his treatise, Theses Sabbaticae, “wherin (sic) he hath handled the morality of the Sabbath with a degree of reason, reading, and religion which is truly extraordinary.”[ii] The title of his publication expresses his affinity for Latin which he sprinkles throughout his dissertation on the Sabbath.
Thomas Shepard was born on November 5, 1605, the day it was rumored that supporters of the Roman Catholic Church were to “blow up” the Protestant-controlled English Parliament. His father could not believe that such an act could be done in the name of the church and so named his son Thomas after the incredulous apostle of Jesus Christ. His father, William, married a grocer’s daughter and had three sons and six daughters, but only four of them were alive at the time of his writing. His unnamed mother died when he was four and his father’s second wife died when he was ten. His father took a third wife, who did not like Thomas at all, and she succumbed to sickness as well. Shepard eventually studied at Cambridge University, earning his Master of Arts, and took up ministry in Essex. He eventually married in 1632 “the best and fittest woman in the world” amidst the religious conflicts of the day. Parker mentions Shepard in his book about the parliamentary conflicts about the Sabbath roughly during 1560-1630. Shepard is described as a crypto-papist[iii] who made arguments before the parliament in 1621 that were not well-received. He was but sixteen years of age. Parker summarizes, “Other members attacked Shepard for his abuse of God’s word, and the Commons passed a resolution that he should be ‘cast out of the House as an unworthy member’.”[iv]
In October 16, 1634, he took steps to leave old England with his wife and first son, Thomas, to New England to escape religious turmoil possibly related to his Separatist beliefs. His son died early in the travels before leaving England. His wife bore a second son, whom he also named Thomas. The journey continued in August 1635 through the seas with various terrors and they finally landed in New England in October. His journey was part of the “Great Migration” of Puritans from England during this time providing continued growth of the Massachusetts Bay Colony. His wife, Margaret, died shortly after arriving in 1636. He married a second time in October, 1637. Their first son died. Their second son Samuel was alive during his final years, but his third son, John, died in infancy. Another son was born in April 1646, living but three years. So tender a heart he maintained, that in all these deaths he seemed to believe they were provoked by his own sin.[v] He married a third time in 1647 and had a son who would later become a minister. Thomas Shepard died August 25, 1649 at the age of 44. He was then pastor of the Church of Christ, at Cambridge. His life was brief and full of hardship, yet he served the Lord with all his might and mind.
This great man was familiar with arguments antagonistic to the Sunday Sabbath viewpoint from such authors as Primrose,[vi] Heylin,[vii] Ironside,[viii] Wallæus,[ix] Traske,[x] Gomarus,[xi] Brabourn,[xii] Broad[xiii], and others. These men and their works are described in Robert Cox’s (1865) The Literature of the Sabbath Question. So Shepard determined to defend the Westminster (1632) idea that the Sabbath of the Decalogue is in continuing force not only for the church, but for the world, and that this day was divinely selected to be the first day of the week since the resurrection of Jesus. His writing was also occasioned by King Charles I, who republished in 1632 King James’s 1618 Book of Sports, that conveyed the King’s desire that the populace are at liberty to engage in Sunday pastimes after church, notwithstanding the judgmentalism of Puritans.[xiv]
This may have been a well-respected work in the 17th century, but it makes for difficult reading today. His sentences are long and convoluted, some of them filling nearly a whole page. An example follows.
“The Familists and Antinomians of late, like the Manichees of old, do make all days equally holy under the gospel, and none to be observed more than another by virtue of any command of God, unless it be from some command of man to which the outward man they think should not stick to conform, or unless it be pro re nata, or upon several occasions, which special occasions are only to give the alarums for church meetings and public Christian assemblies—an audacious assertion, cross to the very light of nature among the blind heathens, who have universally allowed the Deity whom they ignorantly worshiped the honor of some solemn duties; cross to the verdict of Popish schoolmen and prelatists, whose stomachs never stood much toward any Sabbath at all; cross to the scope of the law of the Sabbath, which, if it hath any general morality, (not denied scarce to any of Moses’ judicials,) surely one would think it should lie in the observation of some day or days, though not in a seventh day, for which now we do not contend; cross also to the appointment of the gospel, foretold by Isaiah and Ezekiel, (Is. lvi. 4, 6; Ezek. xliii. 27,) made mention of by our Saviour to continue long after the abolishing of all ceremonies by his death, (Matt. xxiv. 20,) who therefore bids them pray, that their flight may not be in the winter, nor on the Sabbath day, which, whether it be the Jewish or Christian Sabbath, I dispute not; only this is evident, that he hath an eye to some special set day, and which was lastly ordained by Christ, and observed in the primitive churches, commonly called the Lord’s day, as shall be shown in due place, and which notion, under pretense of more spiritualness, in making every day a Sabbath, (which is utterly unlawful and impossible, unless it be lawful to neglect our own work all the week long, and without which there can be no true Sabbath;) doth really undermine the true Sabbath, in special set days; and look, as to make every man a king and judge in a Christian commonwealth would be the introduction of confusion, and consequently the destruction of a civil government, so to crown every day with equal honor unto God’s set days and Sabbath which he hath anointed and exalted above the rest, this anarchy and confusion of days doth utterly subvert the true Sabbath; to make every day a Sabbath is a real debasing and dethroning of God’s Sabbath.”[xv]
There were times that I followed his logic and agreed with his conclusions, and sometimes he asked good questions, but didn’t always answer them. Yet conversely he made outrageous statements and non sequiturs. Overall, his arguments for the morality of the Sabbath were barely understandable. He spent little time on the relationship of the Sabbath to ceremonial law, typology, and eschatology. He provided no detailed research regarding the expression of sabbatical natural law in primitive peoples or earlier cultures, and he failed to explain how the Christian church missed this critical doctrine until his time.
“Because the express words of the commandment do not run thus, viz., “Remember to keep holy that seventh day,” but more generally, “the Sabbath day;” it is in the beginning, and so it is in the end of this commandment, where it is not said, that God blessed that seventh day, but the Sabbath day; by which expression the wisdom of God, as it points to that particular seventh day, that it should be sanctified, so it also opens a door of liberty for change, if God shall see meet, because the substance of the commandment doth not only contain that seventh day, but the Sabbath day, which may be upon another seventh, as well as upon that which God appointed first; and that the substance of the command is contained in those first words, “Remember the Sabbath day to keep it holy,: may appear from the repetition of the same commandment, (Deut. v.12,) where these words, “As the Lord thy God commanded thee,” are immediately inserted before the rest of the words of the commandment be set down, to show thus much, that therein is contained the substance of the fourth command; the words following being added only to press the duty, and to point out the particular day, which at that time God would have them to observe.”[xvi]
It was hard not to recall in his biography his recollection of former times as a student. “The third yeare wherin I was Sophister (at Cambridge) I began to be foolish & proud, to show myselfe in the public schooles there to be a disputer about things which now I see I did not know then at all but only prated about them.”[xvii] While only occasionally did he mock the ignorance of those with whom he disagreed, he was generally methodical and studious in discussing the multitude of considerations in this debate.
His work is divided into four sections. First, he determines to prove by many infallible proofs, termed “theses,” that a religious rest every seven days is a moral commandment from the beginning of creation. This section is comprised of 207 propositions in which he lays out his powers of deduction and induction. His main argument for the morality of the Sabbath is its presence within the Decalogue. While he discusses the fact that moral and ceremonial laws are often listed side by side in the OT and that how laws are listed is no way to determine the difference between them, he simply asserts that it is not so in the Decalogue—they are all moral. This is a logical fallacy in itself as he assumes to be true what he seeks to prove. He expends considerable ink on the relationship of the morality of the Sabbath to the law of nature, whether the morality is abstract or concrete, general or particular, primary or secondary, moral-moral or moral-ceremonial, private or public, internal or external, and direct or indirect. This was difficulty reading to be sure and offers little for Sabbatarians to draw upon for the defense of the morality of the Sabbath. As he considers the creation week, he makes the outlandish statement that “God never made himself an example of any ceremonial duty, it being unsuitable to his glorious excellency to do so.”[xviii] He states this as if it were a well-known fact, and then claims that this is the reason why the weekly Sabbath is moral and the yearly Sabbath of the Land is not. Shepard fails to observe that God’s seventh day rest was not a recurring Sabbath nor described as such, so His example doesn’t actually demonstrate the weekly Sabbath. Shepard also fails to notice that God gave Adam an example of a bloody sacrifice (Gen 3:21), the foremost of all ceremonial laws. So it certainly is acceptable for God to demonstrate a behavior that has ceremonial implications. The manna was provided in the wilderness at the set times that He willed to provide it, doing so for six days and refraining on the seventh. His example provided the experience necessary to initially teach the Israelites the rules about Sabbath-keeping and He continued to provide manna in the same manner week after week for forty years. The Lord tutored Israel in Sabbath law and He directly involved Himself in the sanctification and sanction of it. God most certainly made Himself an example of ceremonial law.[xix] On the eve of His crucifixion, Jesus provided an example during the annual seder of the new covenant meal—the Lord’s Supper—which is not moral but a ceremonial institution, because it had a beginning that very night and will come to a conclusion when Christ comes into his kingdom.
The second focus of his book is in defending the change of the day of week on which the Sabbath occurs, from the seventh day of the week to the first. As a Lord’s Day advocate, I agree with him that the Christians are obligated to assemble on Sunday and that the authority for it came through the apostles and the ground for it due to the resurrection, but I disagree that the Sabbath itself was reassigned to Sunday. I agree that assembling together (“going to church”) is not a matter of Christian liberty, otherwise there would be no sin in forsaking the assembly. So Shepard attempts to explain why the Jewish Sabbath on Saturday is ceremonial and the Christian Sabbath on Sunday is moral. According to Shepard there was a moral Sabbath practiced by the patriarchs and then the Jews were given their Sabbath which is only “accidentally typical”; that is, it was assigned typological attributes specific to the Jews which are not essentially moral. Those typical features may be done away with—and he assures us they were abrogated—but the force of the fourth commandment continues. He asks, “What type is affixed and annexed to the Sabbath?” and answers, “I think it difficult to find out.” Of interest here is that he does not think that by shifting the Sabbath one day that the morality of it is undermined. He explains that the Jews celebrated their Sabbath at the end of six days work and Christians celebrate their Sabbath at the beginning of the week, thus both give the Lord one-seventh of their time, which is the moral requirement. If this is the case, then the Lord required the observation of two consecutive Sabbaths (which disrupted the rhythm of the universe) and He altered the concept of rest as a prelude to work instead of the completion of work. Well, few there be (Sabbatarians included) that can’t help but think of the Sabbath as something to work toward, the fruit of the labor. It remains a rest for having worked. For example, Pink asserts “He who never works is unfitted for worship…Work is to pave the way for worship…The more diligent and faithful we are in performing the duties of the six days, the more shall we value the rest of the seventh.”[xx] But some Sabbatarians disagree. Plonk argues that Adam began his week with worship. “What needs to be emphasized here is that worship comes before work, both in connection with creation and redemption. The day of rest precedes the days of toil.”[xxi] So it is unclear whether Sabbatarians are following the example of God or Adam. Shepard sees the analogy between God’s creation rest coming at the end of His work and Christ’s rest coming at the end of His work, only Christ’s rest was not in the grave on the Sabbath but on the first day of His resurrection. Since “man’s sin spoiled the first rest . . .the day of it might be justly abrogated,” he avers. Taking what he says all together: God’s rest was the last day of the week, but for Adam his rest began the week, and since Adam ruined the last day of the week Sabbath, the Jews were made to follow the example of God by observing the Sabbath on the last day of the week; and this was typological and could be abolished (only that would make God an example of a ceremony); so Christ having paid for sin and completed the work of redemption, rested on the first day of the week and restored the original intent that man begin the week with a Sabbath (even though the Creator’s perfect rest was on the last day of the week).[xxii] The more he babbles, the more the incongruities accrue.
Thirdly, he evaluates various opinions about the timing of the observation of the Sabbath; that is, when it ought to begin and end. This was a fiercely debated aspect of Sabbath-keeping in his day and so the English Parliament in 1656 defined the Lord’s Day as the time between midnight Saturday night to midnight Sunday night.[xxiii] In opposition to this act, Shepard ably demonstrates that the Jewish Sabbath was from “even to even” and deduces that the proper observation of the Christian Sabbath should encompass the same timeframe. “If therefore the Jewish Sabbath ended at even, the Christian Sabbath must immediately succeed it, and begin it then, or else a moral rule is broken.”[xxiv] For Shepard, this is a moral issue, and it is a sin to think otherwise. He is but a step away from seventh-day Sabbatarianism, which incidentally got its first church in England in 1653, less than five years after the publication of his book. And the first Seventh-day Baptist Church was formed in the colonies in 1671.
Lastly, he engages the reader with his thoughts about the manner in which the Sabbath is sanctified. As a preacher at least influenced by Puritanism, he is aghast at the libertarian attitude of Roman Catholics who make Sunday a “dancing Sabbath.” To keep the Sunday Sabbath holy, one must look to the Jewish legislation. “Whatever holy duties the Lord required of the Jews, which were not ceremonial, the same duties he requires of us upon this day.”[xxv] Most readers of Exodus think the Jews were not permitted to cook, make a fire, or gather sticks on the Sabbath—but according to Shepard, these are permissible on the Christian Sabbath, not because these were ceremonial laws now abolished or antiquated civil laws, but because they were never legal restrictions in the first place. He has an entirely different take on these three supposed prohibitions. His exploration of these topics in Theses 6-8 should make Reformed exegetes cringe. He cites Numbers 11:8, which states, “The people went about and gathered it, ground it on millstones or beat it in the mortar, cooked it in pans, and made cakes of it; and its taste was like the taste of pastry prepared with oil,” and concludes that it was lawful to do this on the Sabbath. He sees in this passage a daily activity. However, Exodus 16:23 states that the Jews were to gather on the sixth day the quantity for two days, only they should “Bake what you will bake today, and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.” So it is quite clear that the Lord did not allow them to prepare the manna on the Sabbath. After all, they tried to put God to the test (cf. Ex 17:7), but He turned it around and put them to the test (Ex 16:4). What sort of test would it be if they could go out every day and gather manna every day and cook it every day? The consensus of three thousand years of Judaism and nearly two thousand years of Christianity mean little to Shepard on this matter. Klagsbrun (JSS) says, “Laws regulating the preparation of food for the Sabbath ahead of time would be based on the manna that anticipated the Sabbath.”[xxvi] Kaplan (JSS) states that the use of fire is a prototype of work because it is “one of the prime ways in which man demonstrates his mastery over nature.”[xxvii] Commenting on this passage, Henry (CS) states, “On that day they were to fetch in enough for two days, and to prepare it, v. 23. The law was very strict, that they must bake and seeth, the day before, and not on the sabbath day.”[xxviii] Regardless, Shepard is not so strict about work restrictions, restricting the work restriction only to servile works that are “done for any worldly gain, profit, or livelihood, to acquire and purchase that things of this life by weekday labor… hence buying, selling, sowing, reaping, which are done for worldly gain, are unlawful on this day, being therefore servile work; hence also worldly sports and pastimes.”[xxix] But it is permissible to cook, build a fire, and gather sticks on the Christian Sabbath. However, it is an open question whether presumptuous Sabbath-breakers should be put to death. He addresses the fact that God performs works of maintenance in His good providence, but Shepard disallows sweeping the house, washing clothes, or watering horses. It is interesting to me how the Puritans despised the ceremonies of Judaism, the legalisms of the Pharisees, the superstitions of Roman Catholics, and the doctrinal inventions of Popery, yet their views about the Christian Sabbath are blood kin to them all.
[i] Shepard, Thomas. Autobiography of Thomas Shepard, Boston: Pierce and Parker, 1832, p.3.
[ii] Ibid., p. 104.
[iii] I could find no actual denominational association for Shepard. He seems aligned with Puritan beliefs, but does not hold to the strictness they are known for regarding the Sabbath; and in his writings, “Puritan” is a pejorative term. There were dissenters, and separatists, and non-conformists at the time, so I gather that he was a Congregationalist.
[iv] Parker, Kenneth L. The English Sabbath, p. 171.
[v] Six epidemics of smallpox affected the Boston area from 1636-1698 (Campbell, American Disasters). At this time, the prevailing belief was that calamities were brought on by the will of God.
[vi] Alt. Primerose, David. Minister at Rouen. Authored A Treatise of the Sabbath and the Lord’s Day in 1636, supportive of the Declaration of Sports.
[vii] Alt. Heylyn; Sub-dean of Westminster and Chaplain to Charles I; Wrote The History of the Sabbath in 1636 with a preface to the king “to show them how much they deceived not only themselves and others, in making the old Jewish Sabbath of equal age and observation with the Law of Nature, and preaching their new Sabbath doctrines in the Church of Christ, with which the Church hath no acquaintance.” He denies that the Sabbath was instituted any earlier than in the wilderness as described in Exodus and that the Lord’s Day is not a Sabbath at all, nor had it ever been during the long history of the church, not until after the Reformation.
[viii] Ironside, Gilbert. Bishop of Bristol; His 1637 book answers seven questions regarding the Sabbath dispute; denies that Adam was given the Sabbath; that the 4th commandment obliges Christians to observe the Sabbath; that devoting one day a week to worship is not natural, nor moral.
[ix] Wallæus, Anthony. Professor of Divinity at Leyden; authored a dissertation on the Sabbath in 1628.
[x]Traske, John. In 1620 published curiously titled “A Treatise of Liberty from Judaism” in which he takes the morality of the Sabbath to its logical end, and advocated Saturday Sabbatarianism, in addition to Jewish food laws. According to Cox, Heylin wrote about Traske, telling of his public whipping and 3 year incarceration, afterward he recanted his “rather humorous than hurtful” opinions and died in obscurity (Cox, p. 153).
[xi] Alt. Gomar, Francis; his 1628 investigation into the origin of the Sabbath denies that the Sabbath was instituted at creation, neither does the 4th commandment oblige all men to religious rest one day in seven.
[xii] Alt. Brabourne, Theophilus; a Puritan minister; reasons that if the 4th commandment is moral, then that affirms the Saturday Sabbath as obligatory upon the church; and further denies the Sabbath was moved to Sunday. Those of this theological bent were called “Sabbatarians” for holding to a Saturday Sabbath, but his followers (and of Traske) are now called 7th Day Baptists. Cox states that Brabourne was brought under pressure by a Commission of Charles I, and submitted to orthodox doctrines (p. 162).
[xiii] Broad, Thomas. Issued a tract regarding the 4th Commandment in 1621, advising that the Lord’s Day be kept as it has been since the resurrection of Jesus, without the formalities of the Sabbath.
[xiv] Cox states (p. 163) that when the Puritans got the legislative advantage, “in 1643 it was ordered by the Long Parliament to be burned by the hands of the common hangman… and all having copies of it were required to deliver them up to be thus disposed of.”
[xv] Shepard, Thomas. Theses Sabbaticae (1649), reprinted 2002, Dahlonega, GA: Crown Rights Book Company, p. 73-74.
[xvi] Ibid., p. 135.
[xvii] Shepard, Thomas. Autobiography of Thomas Shepard, Boston: Pierce and Parker, 1832, p. 20.
[xviii] Shepard, Thomas. Theses Sabbaticae, p. 38-39.
[xix] This is similar to the statement: “Don’t require of others what you are not willing to do yourself.”
[xx] Pink, Arthur W. The Ten Commandments, p. 28
[xxi] Pronk, Cornelis. “Worship Comes Before Work” March 1995 (Reprinted in “Keeping the Christian Sunday”).
[xxii] The view that the patriarchal Sabbath was on the first day of the week is mentioned in the JFB Commentary on Exodus 16:23-26.
[xxiii] Cox, Robert. The Literature of the Sabbath Question, p. 254.
[xxiv] Shepard, Thomas. Theses Sabbaticae, p. 241.
[xxv] Shepard, Thomas. Theses Sabbaticae, p. 254.
[xxvi] Klagsbrun, Francine. The Fourth Commandment, p. 28.
[xxvii] Kaplan, Aryeh. Sabbath Day of Eternity, p. 35.
[xxviii] Henry, Matthew. Commentary on the Bible, Vol. 1 p. 271 (Ex 16:22-31). However, Henry relaxes this law for Christians: “This does not now make it unlawful for us to dress meat on the Lord’s day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath.”
[xxix] Shepard, Thomas. Theses Sabbaticae, p. 257.
Summary. Thus far, a variety of Sabbath institutions (Jewish, Christian, Creation, and Eternal) have been described, which are now listed in the below chart—a timeline since creation. Each camp should be able to articulate from Scripture the similarities and differences between each expression of the Sabbath as it occurs along the timeline. Christians are not the only ones who lack clarity about this. Jews are not consistent in their understanding of the Sabbath either. For example, Kaplan (SJ)[i] correctly states that the Sabbath, or Shabbos, is a Jewish ritual. It marks and distinguishes the Jews from other cultures.[ii] Yet when the Sabbath was given to Israel in the wilderness, he asks, “Who counted it from the time of Creation?” as if it were ongoing since creation but not observed. And at the same time, he correctly perceives that the Sabbath was initially celebrated during the Exodus with the giving of manna and has been practiced faithfully ever since.[iii] Jewish scholars may involve creation story as the paradigm for rest, so that Sabbath-keeping means relinquishing any mastery over the world by means of our intelligence or skill. “We must leave nature untouched”[iv] in emulation of God. Kaplan calls God’s seventh day rest the “Sabbath of creation.”[v] Klagsbrun says that the fourth commandment “does not actually decree that we imitate God’s abstention from work” but she does call God’s seventh-day a Sabbath.[vi] Meier, approaching that question more from a literal-historical perspective asserts, “There are good reasons to avoid calling the seventh day a Sabbath in Genesis 2.”[vii] Like most Jewish scholars, Raphael places the origin of the Sabbath to the Jewish history of receiving manna, prior to Sinai.[viii] Neusner provides a unifying voice for Judaism in labeling the seventh day of creation a Sabbath, even though the ritual was not given until the exodus. The reference to the creation rest is perceived as a pre-addendum that adds meaning to the ritual given to Israel much later. The presuppositions inherent in this are: 1) the Torah was written for Israel, not for Gentiles, 2) the Torah was to demonstrate the uniqueness of Israel as opposed to the heathen nations, and 3) the seventh-day of creation (that they’ll call a Sabbath) was set apart from the other days of the week in the same way that Israel is set apart from the nations.[ix] The logical inference from this is that the Sabbath was not given to the Gentiles, otherwise, pagans would be as set apart, sanctified, and holy as Israel. Of course, the Jewish Sabbath is the original Sabbath. While there are shortcomings with their observation of it, all other expressions are mere copycats or counterfeits.
Since what we know about the Sabbath comes exclusively from the Mosaic covenant, we have ample information to allow a comparison with its supposed administration under the new covenant. The Christian Sabbatarian bases both the Mosaic and Christian expression of Sabbath-keeping on the fact that the Sabbath is commanded in the Decalogue and inferring from this a universal moral obligation. Chantry couches the differences between the Mosaic and Christian Sabbath in the fact that NT saints have fuller revelation and the gift of the Holy Spirit, therefore, “the ways in which the moral law was applied and the ways in which it was enforced differ greatly when we compare the management of Moses and the management of Christ.”[x] Jesus apparently handled “the same Sabbath law in a different spirit” and tolerated his disciples when they picked grain on the Sabbath.[xi] Observe that Chantry proposes that Jesus tolerated the actions and beliefs of his disciples and gave them permission to deviate from a standard, but it is not clear whether it is a pharisaical standard or a Mosaic standard. Did Jesus tolerate their righteous, religious, or unrighteous behavior? Was taking grain on the Sabbath a violation of the moral law or not? If their actions were not a violation of moral law, then what was Jesus tolerating? If taking grain on the Sabbath was a violation of pharisaical legalities, then why would Jesus have to “tolerate” that? Chantry then asserts that Jesus “reminds us of God’s judgment but stipulates no civil reprisals for breaking the Sabbath.”[xii] This sounds as if Jesus overlooked the disciple’s violation of this moral law, and protected them from the threats and punishments of the Mosaic law before the new covenant was in place. On the other hand, VanGemeren states that “Jesus’ teaching on the law has clear lines of continuity with the law of Moses,” yet “Jesus gave a stricter interpretation of Moses than the rabbis.” He concludes that Jesus held people more accountable to the sanctity of the law, including the Sabbath. “Rather than setting his disciples free from the law, he tied them more tightly to it.”[xiii] The lack of agreement between these two Christian Sabbatarians is because they misunderstand the crux of the controversies that Jesus intended to convey (amongst other things). Christian Sabbatarians view the gospel conflicts as opportunities for Jesus to set the record straight about Sabbath-keeping, so that Sabbath law may finally be kept in the spirit of the law. Once the apostles comprehended this teaching, the church was now prepared to observe the Sabbath correctly, albeit on a different day. According to Ray, “Jesus blasted the Pharisaic Sabbath, but in doing so he did not harm the biblical Sabbath at all.”[xiv] In other words, the original, biblical Sabbath remains for the church to observe. According to Christian Sabbatarians, this conflict in the grain field is presented by the Synoptists to demonstrate the proper interpretation of Sabbath law—that under the law, gleaners could pick and eat grain on the Sabbath (despite the Pharisee’s objection). Jesus corrected their misapprehension and let us know that if we are hungry gleaners on the Sabbath, we may eat of the standing grain. Christian Sabbatarians then conclude that the spirit of the Sabbath is meant to alleviate human hunger, but not by going to a restaurant.
|SS||Creation Sabbath||Sabbath||Sabbath||Sabbath||Sabbath||Eternal Sabbath|
|CS||Creation Sabbath||Sabbath||Sabbath||Mosaic Sabbath||Christian Sabbath||Eternal Sabbath|
|LD||God’s rest||None||None||Sabbath||Lord’s Day||Eternal Rest|
|SJ||God’s rest or “Sabbath”||None||None||Sabbath, to this day||Not really a Sabbath||All is “Sabbath”|
Putting aside the question whether one may properly call God’s seventh-day rest a “Sabbath,” the following questions are meant to inquire about the purported claim that by God’s rest, the Sabbath was decreed for mankind the day following their creation. That is, how did Adam and his posterity observe the Sabbath over the course of time?
- Pre-Fall. What did Adam understand about the Sabbath commandment before the fall? Did he observe a day of rest the following week, and if so, what was he resting from? Was his work prior to the fall something from which to rest? Did Adam extend the work prohibition to working animals? Was he required to make sacrifices as part of Sabbath worship? Was substitutionary death required before the fall? Was he allowed to leave Eden before the fall? If he disobeyed the Sabbath commandment before he ate the fruit, would that have been cause for ejection from Eden? If Adam were to sin, must his first sin have necessarily been eating of the Tree of Knowledge? What work did Adam do on the day of his creation? Is that a paradigm for the kind of work that Sabbath-keepers should avoid, i.e., naming things and tending a garden? Or was Adam only to refrain from manipulating the natural world? Was the last day of God’s week the first day of Adam’s week, such that the Sabbath began his recurring week of rest and worship?
- Post-Fall. Once Adam was banished, how did he observe the Sabbath? Did he stoke a fire on his Sabbath? Was the death-penalty in effect for Sabbath-breakers? If it was, are we to assume that Adam and Eve perfectly kept the Sabbath for over nine hundred years? Are we to assume that Cain and Abel kept the Sabbath? Was Cain a Sabbath-breaker? When did the Sabbath fall into disuse? Is there any evidence that societies observed a weekly rest prior to the existence of Judaism?
- What patriarchs kept the Sabbath? Did they keep the Sabbath the same way as Adam did? Did they rest from Friday evening to Saturday evening, or did they keep it during a single 24 day? What Sabbath did the Jews keep during their enslavement to Egypt? Could the Sabbath exist without anyone observing it? Does the observation of the Sabbath make it holy, or is the day itself intrinsically holy? If the Sabbath was a forgotten commandment, then why, when reinstituting it, did God not demand “payback” for all the missed Sabbaths? Since the Sabbath principle requires a whole day of abstention from work and rendering proper worship, did Noah and his family stop tending the animals one day in seven? Did Joseph prohibit the collection of grain in Egypt one day in seven? Did Jacob encamp for a day of rest when his brother was in pursuit of him?
- Why did God pronounce a death-penalty just for disobedient Jews; was it not as important in previous epochs? If the foundational reason for the Sabbath is creation, then why later associate it with their release from Egypt? Why are the Sabbath and New Moon often listed together? Why was a ritual law placed in the Ten Commandments? Who kept the Sabbath before the law, and how did they keep it? Does God keep the Sabbath in the same way that Jews keep the Sabbath, by refraining from any mastery over the environment? If the Sabbath is of universal obligation, then why does it appear that God gave the Sabbath only to the Jews? And why were not any of the pagan nations judged for failure to observe a Sabbath? Is the inclusion of animals in the Sabbath the result of natural law or ceremonial law?
- If the death penalty conveyed the seriousness of this command under Moses, why would God “decriminalize” the Sabbath for Christians? Isn’t the Lord’s Day even more important than the Sabbath? For those who believe God moved the Sabbath from Saturday to Sunday, why would God break the rhythm of week if that rhythm is a moral structure of time? Did Jewish converts disobey the fourth commandment when they rested on the Sabbath and the Lord’s Day, thereby working only 5 days in the week? Which Jewish Sabbath laws are in effect and which are not, and what is the biblical basis for making any distinctions?
- If in eternity we observe a Sabbath continuously, will the righteous no longer work? Will we also be observing the New Moon celebration in heaven or on a new earth? Will time be measured by the movement of the sun and moon? If heaven is a place of perfection and God is continuing the maintenance of the cosmos, what work is there for us to do? Why would the Sabbath ceremony be re-instituted and none of the other Jewish rituals? If the fourth commandment only demands that we give God one day in seven, is God changing His mind by demanding worship every day in heaven? If He creates a new earth, will the inhabitants keep Sabbath again? If so, why? And on what day? What would they be resting from?
[i] This is a late-comer, but Jews are a subset of the Saturday Sabbath group, hence the new abbreviation SJ.
[ii] Kaplan, Aryeh. Sabbath Day of Eternity, p.6
[iii] Ibid., p. 15.
[iv] Ibid., p. 19.
[v] Ibid., p. 18, 19, 20, 21.
[vi] Klagsbrun, Francine. The Fourth Commandment, p. 27.
[vii] Meier, Samuel A. “The Sabbath and Purification Cycles” in The Sabbath in Jewish and Christian Traditions, p. 5.
[viii] Raphael, Chaim. The Festivals, p. 62.
[ix] Neusner, Jacob. Confronting Creation, p. 78-89.
[x] Chantry, Walter. Call the Sabbath a Delight, p. 63.
[xi] Chantry, Walter. Call the Sabbath a Delight, p. 64.
[xii] Chantry, Walter. Call the Sabbath a Delight, p. 64.
[xiii] VanGemeren, Willem A., “The Law is the Perfection of Righteousness in Jesus Christ” in Five Views on Law and Gospel, ed. Strickland, p. 37-38.
[xiv] Ray, Bruce A. Celebrating the Sabbath, p. 72.
To say that Sunday is the “Christian Sabbath” is to ignore and undermine the rationale for the early acceptance and use of the term “The Lord’s Day.”[i] The reason the term “Lord’s Day” arose within the Christian community was quite logically because the first day of the week became as significant as the seventh day of the week, if not more so. What were the first Christians to call the first day of the week since the last day of the week was already called the Sabbath (Matt 28:1)? At this time in history, the days of the week did not have distinct names, with two notable exceptions.[ii] The Graeco-Romans called the first day of the week Sunday or the Sun’s day. The Jews called the seventh day of the week Shabbos or Shabbat. Not until the third century is there any evidence of the naming of the days of the week that we are currently familiar with. In the Greek NT, the phrase “first day of the week” is translated from μια των σαββάτων, or “first of the Sabbath,” but it is properly understood as “first [day] of the week.”[iii] Not content to simply call the first day of the week by its Roman title “Day of the Sun”[iv] or by Jewish custom “first [day] of the week,” Christians came to ascribe their preferred day to assemble by the regal title: the Lord’s Day.[v] The name alone speaks of its superiority over the Sabbath. The Sabbath was about resting, but the Lord’s Day was, well, about the Lord! It was a day to render due praise to God and His Son whom the Father has made “both Lord and Christ” (Acts 2:32-36). Faithful Jewish Christians could not help but recall Psalm 118 as they gathered together on the first day of the week to remember the Lord’s sacrifice in their stead (Acts 4:11; Eph 2:19-22; 1 Pet 2:4-9). Entering through the “gates” of a home or gathering place they’d sing: “This is the day that the Lord has made.”
Open to me the gates of righteousness; I will go through them, And I will praise the Lord.
This is the gate of the Lord, Through which the righteous shall enter.
I will praise You, For You have answered me, And have become my salvation.
The stone which the builders rejected Has become the chief cornerstone.
This was the Lord’s doing; It is marvelous in our eyes.
This is the day the Lord has made; We will rejoice and be glad in it.
Save now, I pray, O Lord; O Lord, I pray, send now prosperity.
Blessed is he who comes in the name of the Lord! We have blessed you from the house of the Lord.
God is the Lord, And He has given us light; Bind the sacrifice with cords to the horns of the altar.
You are my God, and I will praise You; You are my God, I will exalt You.
Oh, give thanks to the Lord, for He is good! For His mercy endures forever.
(Ps 118:19-29, NKJV)
The only justification Jewish Christians had to forgo the Sabbath and go for the Lord’s Day, was the annulment of the Sabbath and the institution of the Lord’s Day by the authority and superiority of the risen and exalted Lord Jesus.
Imagine what it would be like if Christians started calling January 2 “New Year’s Day.” Not only would it be confusing, it would make Christians out to be fools! And what if they waited a thousand years before calling it “the Christian New Year’s Day” in order to distinguish it from the historical New Year’s Day? In the same way, it would have been utterly confusing to refer to both Saturday and Sunday as the “Sabbath,” if indeed the Sabbath was shifted to Sunday. Perhaps one could counter: It was because the Sabbath was shifted, that the confusion ensued and that the term “Lord’s Day” was derived. But this admits that the early Christians didn’t have the wherewithal to simply call it “the Christian Sabbath” until 1500 years later.[vi] After all, this is the preferred term among some church denominations. The early Christians did not call the first day of the week “the new Sabbath” or the “the Christian Sabbath.” This is because they understood that the symbolism of Sabbath-keeping looked toward the redemptive rest that Jesus Christ, the Lord of the Sabbath, provided by His life, and death, and resurrection.
The old covenant celebrated the Sabbath with regulations affecting work, animals, travel, fire, and temple worship. The Sabbath looked back to the divine rest that was lost due to sin (Ex 20:11).[vii] At the same time, the ritual enactment of the Sabbath symbolized a day when believing mankind could be restored to an abiding relationship with God; but the Sabbath itself could never be the means to realize this. The Sabbath was “a foretaste of the blessedness into which the people of God are at last to enter, the blessedness of the eternal κατεπαυσεν απο των εργων αυτον [rest from our own works].”[viii] The Sabbath—like Canaan, the priesthood, the Mosaic covenant, the temple, and its sacrifices—could not provide what it symbolized (Heb 4:8; 7:11; 8:7; 9:8, 9, 13-14 ). In time, the day that the Sabbath anticipated found its fulfillment in Jesus Christ who embodied and provided redemptive rest. “Come unto me…and I will give you rest” (Matt 11:28). “For we who have believed have entered into rest” (Heb 4:3). Paul asserted that the Mosaic laws regarding food and drink, festivals, New Moons, and Sabbaths were predictive shadows of Christ (Col 2:16). Christ is the living Head and we live in Him (Col 2:19). Jesus, our Lord, no longer observes dietary laws or keeps Sabbath, therefore we should no longer subject ourselves to regulations that no longer matter (Col 2:20; Heb 9:9-10). With the Sabbath fulfilled in Christ, the seven-day week took on new meaning. The Sabbath represented the terminus of the old creation, but the Lord’s Day represents the first day light of a new creation (Jn 1:4-5; Rom 6:3-5; 2 Cor 5:17; Eph 2:5-6; Col 2:9-13).
The earliest Christians, who were Jews by heritage, knew the Sabbath was on Saturday, the seventh day of the week. Yet they began to assemble together on Sunday, the first day of the week (Acts 20:7; 1 Cor 16:1-2). They already had a religious name for Saturday, and it became imperative to advance a new term for the favored gathering day of Christians. Colson stated the rationale so well.
I see no reason to go outside Christian thought to account for the name Lord’s-day. As we find the Eucharist called by St. Paul the Lord’s Supper (κυριακον δειπνον), and as one of the chief purposes, indeed the chief purpose of the Christian meeting was to celebrate this, nothing seems to me more natural than that the day should also be called κυριακον.[ix]
By the time of the writing of Revelation (90-100 CE), Christians already understood that the first day of the week, or Sunday, was the “Lord’s Day” (Rev 1:10). John did not invent the neologism; he was writing to those who were already acclimated to the term. The Revelation of the Lord Jesus Christ, that God gave to Him, was transmitted to John, the last living apostle (Rev 1:1) on the Lords’ Day (v. 1:10). The day chosen by the Lord for His final disclosure to John is consistent with His other post-resurrection appearances on the first day of the week (Matt 28:9; Lk 24:13-33; Jn 20:11-18; 19-23; 26-29) and the giving of the Holy Spirit on the first day of the week (Acts 2:1-4).[x] “Christians by apostolic tradition worship on Sunday in memory of the risen Lord, and are commanded never to forsake assembling together.”[xi]
An honest examination of Hebrews 10:24-25, taking into account the theme of the whole letter, will lead to the deduction that the faltering Hebrew-Christians were tempted to return to the “safety” of their traditional observation of the Sabbath and other familiar Jewish customs and laws. We cannot suppose that those absenting themselves from Christian assembly preferred nothing over the Lord’s Day or the Sabbath. That is, Jews were not forsaking both Christianity and Judaism—they were choosing either Christianity or Judaism. One could almost argue, from the perspective of a Christian Sabbatarian, that returning to the Sabbath on Saturday couldn’t be that bad. After all, those insecure Jews who professed Christ initially were still getting their 24-hour rest every seven days, not to mention avoiding commerce and recreation. But the apostle of Christ urges them to choose the higher and better road of gathering together instead on the Lord’s Day in respect for the blood of Christ, His bodily resurrection, and His ascension to the right hand of God (Heb 10:26-29). The abstention from work on the Sabbath (i.e., rest) is a shadow cast from the Lord Jesus Himself (Col 2:16; Heb 4:3), who proclaimed to be the true and abiding rest that mankind yearns for (Matt 11:28-10). Look to the substance of Christ who provides true rest—not to the mere shadow of rest.
“Christ is the Lord of the Sabbath (Matt 12:8), and after the completion of His work, He also rested on the Sabbath. But He rose again on the Sunday; and through His resurrection, which is the pledge to the world of the fruits of His redeeming work, He has made this day the κυριακὴ ἡμέρα (Lord’s Day) for His Church, to be observed by it till the Captain of its salvation shall return.”[xii]
Therefore, the Lord’s Day is not a replacement, repositioned, or remodeled Sabbath, but a new experience of a different order, which is all the more reason to continue steadfastly in the apostle’s doctrine, the fellowship of the saints, the breaking of bread, and prayer (Acts 2:42). Jesus accomplished much to bring Jews and Gentiles together as one body (Eph 2:11-18) on the first day of the week to remember Him. This could not have happened had He not abolished the law with its commandments and regulations (Eph 2:14-16; Col 2:20). He finished His great work of redemption on the cross and then rested in the grave over the Sabbath, thus fulfilling both the creation type and the Sabbath type. The Sabbath of His death is in the past; we now exult in the fact of His resurrected life on the Lord’s Day. This is why the first day of the week took on such a laudatory title. What name for our weekly day of worship could be better? The term “Christian Sabbath” boasts of the church’s ownership of the day and magnifies a shadow-command of the former covenant. Who in their right mind would prefer this instead of “the Lord’s Day?”[xiii]
[i] A search through the Ante-Nicene Church Fathers finds few references to meetings of the church. The earliest document reference is in the Didache (c. 100 CE) which urges the faithful to gather together on “the Lord’s own day.” The Epistle of Barnabas (c.100 CE) mentions “keeping the eighth day” in honor of the resurrection. Ignatius is more explicit, stating the non-observance of the Sabbath, but instead keeping the Lord’s Day “on which also our life has sprung up again.” Justin Martyr (c. 150 CE) describes the practice of Christians gathering weekly on Sunday to read Scriptures, for on the first day God created light and Jesus rose from the dead. Of course, there is no mention of a Christian Sabbath. The Post-Nicene Fathers mention the Lord’s Day about 480 times and Sunday about 150 times. Again, there is no mention of a Christian Sabbath.
[ii] Colson notes that Justin Martyr (c. 150 CE) mentions the “day of Saturn” and “day of the Sun.” As the pagan names for the days of the week became popularized from the third century on, the influence of Christianity made its impact on the calendar as well. In Southern and Eastern Europe Saturday is called Sabbata, and Sunday is called Domingo (or words to that effect) indicating the core belief that the Sunday was the Lord’s Day and Sabbath remained on Saturday.
[iii] Other possible translations are “at the dawning on the first (day) of the seven” or “day one of the Sabbaths.”
[iv] Christians were accused of Sun worship by their pagan peers, simply because they gathered together on Sunday.
[v] There were several Jewish calendar laws that referred to the day after the Sabbath (Lev 23:11, 15, 16, 36, 39; 25:22) or the day following a seven-period (Ex 22:30; Lev 12:3; 14:10, 23; 15:14, 29; 22:27; Num 6:10). So if the Sabbath was the seventh day of the week, then the first day of the new week could also be understood as the eighth day. In the Epistle of Barnabas (Ch 15) the day of Christian assembly is described as taking place on the “eighth day” because the Lord was weary of Israel’s Sabbaths (Isa 1:13).
[vi] We have our own modern day example with the holiday season Kwanza. The holiday was devised in 1966 for the African-American community as an “oppositional alternative” to Christmas, but nowadays it stands side-by-side with Christmas and Hanukkah. It has already been called, rather inappropriately, a “Black Christmas” or “Black Hanukkah.” Two points come from this: 1) a new holiday deserves its own name, and 2) if a novel cultural expression of a holiday arises, it is immediately distinguished from the former holiday with a preceding adjective (i.e., “Black”). Christians gathering together on Sunday in view of their belief that Jesus was the Messiah and that He rose from the dead on the first day of the week was a new thing and it deserved a new name. It was not based on the Sabbath, otherwise it would have been called the “Christian Sabbath” early in its development.
[vii] In the same way that God blessed the solitary seventh day of creation, God is now blessing the recurring seventh day of Jewish sabbatism. Their observance of the Sabbath does not make the day holy; God chooses to declare the day holy because of what it symbolizes. Even if the Jews observed it perfectly, it would not recapture what Adam and Eve lost. Sadly, the Jews believe that if they did observe it perfectly even once, then the Lord would return. Like the sacrificial system, this is a repetitive ceremony that cannot effect what it symbolizes. Furthermore, the Sabbath is ordained in remembrance of their physical deliverance from Egypt (Deut 5:15). Both their deliverance and the Sabbath are types. The reality is objectified in the Lord who gives both spiritual rest and spiritual redemption. In summary: 1) God declared every seventh day to be holy because He so blessed His seventh day of rest, and 2) God commanded the Israelites to keep the Sabbath according to His prescription because He rescued them from Egypt.
[viii] Keil and Delitzsch. Commentary on the Old Testament, Vol 1, p. 399.
[ix] Colson, F. H. The Week, p. 125. (Italics in the original)
[x] A variety of post-resurrection appearances appear in the gospel narratives and Paul provides a summary of such, including even himself while on the road to Damascus (1 Cor 15:3-8).
[xi] O’Hare, T. The Sabbath Complete, p. 243. Apostolic tradition is jure divino.
[xii] Keil and Delitzsch. Commentary on the Old Testament, Vol 1, p. 400.
[xiii] To the Christian Sabbatarian: The early Jewish Christians gave up their comfortable Sabbath observance and the acceptance of their Jewish community to assemble with Gentiles on the Lord’s Day in the belief that Jesus was the Messiah who was raised from the dead. That’s quite a paradigm shift! As Kaplan said, “Jewish law treats one who does not keep the Sabbath as one who abandons Judaism for another religion” (Sabbath Day of Eternity, p. 7). But you can’t stop calling the Lord’s Day by the misnomer “Christian Sabbath?”
Glossary of Terms. In order to communicate with one another, words and phrases must have consistent and comprehensible meaning, and theological terms must also be biblically derived and defensible. Quite simply, I would like to present some working definitions of key terms and phrases in this debate along with some comments how different camps understand the terms and what some of the potential issues are associated with these terms. This glossary is not meant to be exhaustive nor to replace your favorite theological dictionary; after all, whole books have been written on many of these topics.[i]
Jewish Sabbath. The Sabbath as commanded for and practiced by the Jews under the Mosaic covenant with or without all their additional rules added to it. LD: A term focusing the commandment and practice of Sabbath-keeping to Israel alone, which coincided with the Mosaic covenant and the theocracy of Israel. What other Sabbath is there than a Jewish Sabbath? “We shall therefore begin our effort to frame a theology of the Christian day of worship with a discussion and analysis of the Jewish Sabbath.”[ii] “Celebration of the first day of the week was in conscious opposition to the Jewish Sabbath, which had now been completely abandoned.”[iii] CS and SS: A term of differentiation from other classes of Sabbaths, such as rest periods practiced by other cultures; i.e., Babylonian shappatu,[iv] the Christian Sabbath,[v] the creation Sabbath,[vi] and the eternal Sabbath.[vii] Sometimes used to describe what the Sabbath had become under Pharisaism—a “Pharisaic Sabbath”—as opposed to an unadulterated or authentic Sabbath. “If superstition is dreaded, there was more danger in keeping the Jewish Sabbath than the Lord’s Day as Christians do now.”[viii] MacCarty (SS) objects to the term.[ix]
There are two underlying presuppositions to the use of the term “Jewish Sabbath.” The CS position regards the Jewish Sabbath as one of several Sabbaths and the LD position regards the Sabbath as peculiar to the Jews. The term is perhaps redundant for the LD position, but becomes necessary when distinguishing the so-called Christian Sabbath from the historical Sabbath as practiced within Jewish communities. It becomes unclear in the CS camp whether the Jewish Sabbath is how the Jews were supposed to observe it or how they actually observed it with their “mountains of laws” appended to it. With this in mind, CS asserts that the focus of Jesus’ conflicts with the rulers of His day was simply to correct mistaken views about the Sabbath. But with so many “mountains of laws” to correct, why did Jesus pick the specific ones He did? On the other hand, the LD camp believes those conflicts are indicative of Jesus’ self-revelation as the Messiah. Therefore, the conflicts were chosen specifically to proclaim His messiahship. Also, it is unclear in the CS camp how the creation Sabbath differs from the Jewish Sabbath. If MacCarty represents the SS camp, the use of the term is superfluous since there is really only one Sabbath, the one set at creation and obligatory upon Jew and Gentile alike.
Christian Sabbath. CS camp: Sunday or the Lord’s Day, the day of Christian worship and the ethical behaviors expected of Christians based on Sabbath law, because Sunday is really a Sabbath. As Reformed theologians explored the relationship of Sabbath law to the Christian assembly, this term became popularized in the seventeenth century with the publication of the Westminster Confession of Faith (WCF) in 1646. The WCF states in Chapter 23, “As it is of the law of nature that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord’s Day, and is to be continued to the end of the world as the Christian Sabbath.” CS hold that the Christian Sabbath is the same as the Jewish Sabbath, but different. Instead of on Saturday, it is on Sunday. Instead of restricting it to the Jews, the law applies to all humanity. Instead of beginning the evening before the seventh day, it begins on the first day at midnight. Instead of burdening the day with midrashic legalisms, it is burdened with “Puritanical” legalisms. Instead of memorializing the Jew’s release from slavery, it now hails the resurrection of Jesus. Instead of a national, representative form of worship at the temple with sacrifices, it is now a local observation. Instead of a threatening death penalty for failing to observe it, it is now a topic for pastors to bluster about. Instead of restricting the use of fire and cooking the day before, Christians cook and prepare fellowship meals. SS avoids the term since they do not believe the Sabbath could be moved to another day.
Neologisms have one of two possible origins. They may identify ideas that have been around for centuries, thus it is a new term for an older, but commonly accepted, idea. Or they may arise concurrently with a novel concept. A new idea requires a new term. The term “Christian Sabbath” arose late in Christian history, during the early years of the Reformation, to describe the novel idea that the Sabbath was moved to Sunday. Of course, this novel idea took some time to develop. It came to fruition as a result of theological traditions from Roman Catholicism (Aquinian theology, church/state confluence; natural law) and theological conjectures on the part of Reformers (Ten Commandments epitomize moral law, applicability of OT law to the church, pietism). As Bauckham astutely observed, “Sabbatarian arguments have never succeeded in convincing all who sought to base their theology on the Protestant principle of sola Scriptura.”[x] That is, one cannot soundly demonstrate from Scripture alone that the Sabbath was moved to Sunday. The term “Christian Sabbath” has done nothing but promote confusion and biblical illiteracy. Despite this knowledge and understanding, Sabbatarians continue to promote the concept out of tradition, piety, and devotion to secondary standards.
[i] Resources consulted: The Theological Wordbook, Campbell, et.al.; Theological Wordbook of the Old Testament, Harris, et.al.; New Englishman’s Greek Concordance, Wigram; Vine’s Expository Dictionary of New Testament Words; The Westminster Theological Wordbook of the Bible, Gowan, ed.; Kittle’s Theological Dictionary of the New Testament; ISBE; and many others.
[ii] Jewett, Paul K. The Lord’s Day, p. 13.
[iii] Lohse, Eduard. “sabbaton” in Theological Dictionary of the New Testament, Vol. 4, p.31.
[iv] Ray, Celebrating the Sabbath, p. 64.
[v] Shepard, Theses Sabbaticae, p. 201.
[vi] Ray, Celebrating the Sabbath, p. 29.
[vii] Keil and Delitzsch, Commentary on the Old Testament, Vol 1, p. 400. (Ex 20:8-11).
[viii] Calvin, Inst. 2.8.33.
[ix] MacCarty, “Responses to Craig L. Blomberg” in Perspectives on the Sabbath, Donato, ed., p. 360.
[x] Bauckham, “Sabbath and Sunday in the Protestant Tradition,” in From Sabbath to Lord’s Day, Carson, ed., p. 312.