4. Christ’s Resurrection Establishes a New First Day Sabbath
After the resurrection, and only after the resurrection, is worship performed corporately on a weekly basis on the first day of the week. The Gospels authorize the change by indicating in their accounts of the Sabbath that there was now a “first day Sabbath.” Since the English translations tend to obscure this point that has been made by Sabbatarian commentators, I will give you the Greek, a literal rendering into English, and two other possible translations offered by Greek scholars. Note especially the form of the word “Sabbath,” and compare that form with the Jewish Sabbath of Exodus 20, Colossians 2:16, and Matthew 28:1.
The Greek form of the fourth commandment
Μνησθητι την ἡμέραν τῶν σαββάτων ἀγιαζειν αὐτην. (Ex. 20:8)
Remember the Sabbath day to keep it holy. (Ex. 20:8)
Jewish Sabbath abolished along with all other Old Testament and Old World days
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. [σαββάτων] (Col. 2:16 in ESV).
This verse together with verse 17 shows that the Old Covenant Sabbath is no longer binding since it pointed forward to Christ. Paul removes all Old Covenant holy days that pointed to Christ and the New Testament replaces them with one holy day that points back to Christ. But this issue of judgment shows that certain days are no longer binding. Later we will see that there is a New Covenant day that is binding.
Resurrection accounts that bring in a new Sabbath
Matthew 28:1
Ὀψε δε σαββάτων τη ἐπιφωσκουση ἐις μιαν σαββάτων,
Note: The same word σαββάτων in the same context using the same grammar should have the same translation. It is arbitrary to translate this word as “Sabbath” in the first phrase and as “first day of the week” in the second phrase.
NKJV: Now after the Sabbath, as the first [day] of the week began to dawn.
Literal: Now after the Sabbath, as the first [day] Sabbath began to dawn.
Translation of Johns D. Parker, Cranmer and some other Greek scholars: Now after the Sabbath; towards one of the Sabbaths (He gives the same translation for the other “first day Sabbath” passages given below. We will shortly show how grammatically it is impossible to take this as anything but a singular Sabbath because of the singular femine modifier μίαν that implies the word “day.”)
Youngs: And on the eve of the sabbaths, at the dawn, toward the first of the sabbaths (Similar for other Gospel accounts.)8
Before we move on to other examples in the New Testament, I want to comment on why “first day Sabbath” is the most natural rendering of the Greek.
First, this was the way Jews translated the Hebrew for the Sabbath into Greek. For those who think that the genitive should be translated with an “of,” it should be noted that the usual case for Sabbath is the genitive since its original meaning was “of rest,” (i.e. a day of rest). Thus των σαββάτων in Exodus 20 is simply “the Sabbath” and Ὀψε δε σαββάτων is simply “and after the Sabbath.” Likewise, the singular day “Sabbath” is usually in the plural. This can be seen by even a casual glance through a Greek concordance.
Why does the translation have to change when the form is the same for both words in Matthew 28:1? While it is possible to paraphrase σαββάτων as “week,” there is only one Biblical text where such a paraphrase would be helpful (Luke 18:12) and that is simply because “I fast twice since the Sabbath” would be too wooden for an English translation.
Interestingly, only one extra Biblical citation is given by BAGD as warranting such a paraphrase. The usual term for “week” is ἑβδομας. Just for the sake of argument, if indeed it is an extremely rare form for “week,” it would seem curious to me that such a rare form would find its way into all four Gospel accounts, be used by Greek speaking Luke, and be used by Paul when ἑβδομας would have been the expected form for “week.” The Sunday Sabbatarian translation is really to be preferred.
Second, the grammar calls for it. Keep in mind that μίαν (“first”) is in the feminine singular accusative whereas σαββάτων (Sabbath) is neuter plural genitive (just as in the Greek form of the fourth commandment – see above). Therefore, it is clear that μίαν does not modify σαββάτων, but rather it modifies the implied word “day.” This construction occurs several times in the LXX. Therefore, it is grammatically impossible to translate it as “one of the sabbaths.” It has to be “first day sabbath.”
Third, the ancient translations translate it as “first day Sabbath.”9
A listing of other occurrences of “first day Sabbath” in the New Testament helps to make the previous points clear.
Mark 16:1-2,9
Και διαγενομένου τοῦ σαββάτου, Μαρῖα, … και; λίαν πρωῖ τῆς μιᾶς σαββάτων ἐρχονται ἐπι; το; μνημεῖον, ἀνατέλαντος τοῦ ἡλίου… Ἀναστάς δε πρώ πρῶτη σαββάτου
Notice that this second form of the word “Sabbath” is also used for both Saturday and Sunday.
NKJV: Now when the [Jewish] Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome brought spices, that they might come and anoint Him. Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen.
Literal: Now when the Sabbath was past10 … Very early in the morning, on the first day Sabbath, they came to the tomb when the sun had risen… And rising early on the first day Sabbath.
Luke 24:1
Τῆ δε μιᾶ τῶν σαββάτων, ὁφθρου βαθεος, ῆλθον ἐπι το μνῆμα
NKJV: Now on the first day of the week, very early the morning, they came to the tomb.
Literal: Now on the first day Sabbath, at early dawn, they came to the tomb.
John 20:1
Τη δε μια τον σαββάτων, Μαρία ἡ Μαγδαληνη; ἐρχεται πρωί σκοτιας ἐτι οὐσης εἰς το μνεῖον
NKJV: Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark.
Literal: Now on the first day Sabbath Mary Magdalene came to the tomb early, while it was still dark.
Early Church celebration
We find Luke and Paul distinguishing between the Sabbath and the first day Sabbath so that there would be no confusion when relating history that occurred where both Sabbaths were being practiced: the seventh day Sabbath by unbelieving Jews and the first day Sabbath by the church.11
Acts 13:42ff
εἰσελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων, ἐκάθισαν. (Acts 13:14)
They went into the synagogue on the Sabbath and sat down (Acts 13:14)
Ἐξιόντων ˹ δὲ ˺ ἐκ τῆς συναγωγῆς τῶν Ἰουδαίων, παρεκάλουν τὰ ἔθνη εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ˹ ῥήματα. (Acts 13:42)
So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the Sabbath in between (τὸ μεταξὺ). (Acts 13:42)
Acts 13:13-41 show Paul reasoning with the Jews on their Sabbath day in their synagogue. When they rejected the word, Paul gave the same words to them on a Sabbath in between the Jewish Sabbaths. What is that “in between Sabbath”? Rev. Johns D. Parker, Ph.D. explains:
When Paul and Barnabas were at Antioch in Pisidia, on their first missionary tour, we have the most indisputable evidence of the transfer of the Sabbath from Saturday to Sunday. Paul first preached to the Jews in their synagogue on the (Jewish) Sabbath, and “when the Jews were gone out of their synagogue [Acts 13:42], the Gentiles besought that these words might be preached to them the next Sabbath” (εἰς το μεταξυ σαββατον in the Sabbath in between), that is, the Sabbath between the (Jewish) Sabbaths. And the narrative continues (Acts 13:44), and the next Sabbath day (τό δε; ἐχομενω σαββατω σχεδον on the following Sabbath just at hand), came almost the whole city together to hear the Word of God. When the participle ἐχομενος is used in reference to place it designates a place that is near or next, as in Mark 1:38 where Christ said “let us go into the next towns” (ἀγωμεν εἰς τας ἐχομενας κωμοπολεις). When the participle is used in reference to time it designates the next day, as in Acts 21:26, where “Paul took the men, and the next day [τη ἐξομενη ἡμερα] purifying himself with them entered into the temple.” The evangelist here says the following Sabbath, (on which the Gentiles would naturally hold religious service), was between the (Jewish) Sabbaths, and near at hand, that is, on Sunday. Can language be framed that would prove the transfer of the Sabbath from Saturday to Sunday more clearly and indisputably than this language of the inspired evangelist?12
While I believe that Parker is much too dogmatic, his interpretation is at least possible and is included for completeness.
Acts 20:7
(See comments under Revelation 1:10 on the significance of this verse.)
Ἐν δε τή μια των σαββάτων, συνηγμενων των μαθητων του κλασσαι ἀρτον, ὁ Παυλος διελεγετο αὐτοις
NKJV: Now on the first day of the week, when the disciples came together to break bread, Paul spoke to them.
Literal: Now on the first day Sabbath, when the disciples came together to break bread, Paul spoke to them.
1 Corinthians 16:2
κατα μιαν σαββάτων ἐκαστος ὑμων …
NKJV: On the first day of the week, let each of you …
Literal: On the first day Sabbath, let each of you …
The context of this verse is also significant:
“Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.”
(This is the present active imperative. Imperative shows it to be a command. Present shows it to be continuous.)
This is one of several passages which shows that the New Testament is not against “day keeping.” Notice that Paul wanted the offerings taken on a certain day: the first day Sabbath. The establishment of this day is a command, something the Corinthians must do, and something that was universally mandated for all churches. Many people will use Romans 14, Galatians 4:9-10, and Colossians 2:16-17 to teach that there is no distinction in days in the New Covenant and that day-keeping is not necessary. Not only does such an interpretation contradict this passage, but it does violence to the context of each of those passages. Each of those passages are clearly dealing with the issue of whether the Jewish Sabbath days continue. To make way for the New Covenant Sabbath, the Jewish Sabbaths had to pass away, but those passages do not make every New Covenant day alike.
Seventh Day Adventists have tried to say that this passage is only talking about setting aside some money in the home on each pay day, and that the first day of each week was probably pay day. As Gordon Fee notes, “Deissmann, LAE, p. 361, put forth this suggestion but acknowledged that it had no known support. It seems altogether too modern to have merit.”13 Not only does it not have support, but there is much evidence that laborers were paid on a daily basis (see, for example, Lev. 19:13 where employers were not allowed to wait till the next day to make payment; see also Matt. 20:1-16). There is no getting around the religious significance of “the first day” no matter how you translate the Greek. Notice, too, that the context indicates that this is an “order to the churches” (v. 1). This is church practice in other nations as well (v. 1) that is being addressed, not private charity. Charles Hodge commenting on the phrase “Every one was to lay by himself” (ἕκαστος ὑμῶν παῤ ἑαυτῷ τιθέτω, θησαυρίζων) says,
To this interpretation [that it means individuals should store up in their houses] it may be objected that the whole expression is thus obscure and awkward…The words do not mean to lay by at home, but to lay by himself…What he has to do with it, or where he was to deposit it, is not expressed. The word θησαυριζων means putting into the treasury, or hoarding up, and is perfectly consistent with the assumption that the place of deposit was some common treasury, and not every man’s house.
If Paul directed this money to be laid up at home, why was the first day of the week selected? It is evident that the first day must have offered some special facility for doing what is here enjoined. The only reason that can be assigned for requiring the thing to be done on the first day of the week, is, that on that day the Christians were accustomed to meet, and what each one had laid aside from his weekly gains could be treasured up, i.e. put into the common treasury of the church.
The end which the apostle desired to accomplish could not otherwise have been effected. He wished that there might be no collections when he came. But if every man had his money laid by at home, the collection would be still to be made. The probability is, therefore, Paul intended to direct the Corinthians to make a collection every Lord’s day for the poor, when they met for worship.14
Certainly on the other occasions when Paul spoke of this particular offering for Jerusalem it was described in the language of worship and fellowship, not of private charity: “fellowship” (2 Cor. 8:4; 9:13; Rom. 15:26), “service” (2 Cor. 8:4; 9:1,12-13; Rom. 15:31; cf. v. 25), “grace” (2 Cor. 8:4,6-7,9,19), “blessing” (2 Cor. 9:5), and “divine service” (the Greek word is λειτουργια from which we get our word “liturgy.” cf. 2 Cor. 9:12; Rom. 15:27). This was clearly an act of worship in the community of believers.
Therefore, even if the translation given is not accepted, it is still clear that corporate worship was on Sunday rather than on Saturday, and therefore God’s authorized stated worship services are on Sunday and not Saturday. Sunday is the day “sanctified” to Him.
Revelation 1:10
Ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ·
I was in the Spirit on the Lord’s day.
Just as the “Lord’s Supper” is a meal that is set aside for the Lord in a way that makes it unique, the “Lord’s day” is a day which is set aside for the Lord in a way that makes it special. It is a day that is “sanctified to the Lord.”
This is exactly the same Greek syntax as is used to describe the “Lord’s Supper” (1 Cor. 11:20). The Lord set aside one supper as belonging to Him in a special way, and since He is “Lord of the Sabbath” (Matt. 12:8), He “made” the day (cf. Ps. 118:24) on which Christ arose to be a day that is set aside as belonging to Him in a special way.
Though it had always been Christ’s habit to meet corporately on Saturday (Luke 4:16), He changed that habit so that now the only records we have of His meeting corporately (at least that are dated) are on Sunday.15 Since Sunday is the Lord’s day, it was the day for meeting with Jesus in worship (Mark 16:9,12,14; Luke 24:13-35 compared with John 20:14-17 and 19-23; Luke 24:36-49 compared with John 20:26-29). Pentecost was on a Sunday (compare Lev. 23:15-16 with Acts 2:1ff) and therefore the disciples were “all with one accord in one place” (Acts 2:1). Paul, arriving in Troas on Monday (Acts 20:6) delayed his hurried trip16 until the following Monday so that he could worship with the church on Sunday (Acts 20:7).
If, as Seventh Day Adventists assert, there was no significance to his meeting on this day, then why does the passage not mention any other meetings in the previous seven days? It was clearly Sunday, not Saturday on which the “disciples came together to break bread” (v. 7). Paul was clearly delaying his rushed trip for a purpose. A conclusion that can be drawn from all of the above is that the Old Testament anticipated another day (Heb. 4:8)17 and that this resurrection day logically implies that “there remains therefore a Sabbath rest for the people of God” (Heb. 4:9). This Sabbath will not be taken away until eternity when we are done with our labors and cease from our dominion as God did from His (Heb. 4:10).
The Sabbath, as an everlasting statute (Exodus 31:16-17), will not pass away until heaven and earth pass away. It is a sign of the everlasting covenant (Ezek. 20:12,20; Isa. 55:3 with 56:1-8; Ex. 31:16-17). Like the other two signs of the covenant (which are also “forever”) they change into New Covenant forms: circumcision into baptism, Passover into Lord’s Supper, and seventh day Sabbath into first day Sabbath. The day that belonged to the Lord in the Old Covenant was Saturday (Ex. 20:10) and the day which belongs to the Lord in the New Covenant is Sunday, “the Lord’s day,” commemorating on a weekly basis Easter Sunday (Rev. 1:10).