The Sabbath in the first centuries of the Christian Church
Friday, May 3rd, 2024
© CCOG
The anti-COG Banned by HWA website has the following post:
First Century Christianity: Putting Together the Available EvidenceMay 3, 2024
Over the ten plus years of this blog’s existence, I have put together a narrative about what happened within the Christian community of the First Century. To be clear, my narrative is very different from the one put forward by Herbert Armstrong, his successors, and most Sabbatarian Christians. … my narrative draws upon the evidence provided by Scripture, Josephus, the writings of the Ante-Nicene Fathers, Catholic scholars, modern Biblical scholars (like Gerd Ludemann, Bart Ehrman, James Tabor, etc.), secular history, and Roman Catholic scholars …
Thus, the narrative begins with a small group of people who were wholly Jewish in their ethnicity, religion, and culture. Like Jesus, it is important to understand that these original disciples of his were observant Jews. In other words, they were accustomed to observing the Sabbath, Holy Days, clean and unclean, etc.. In short, they were familiar with Torah and had always employed it as the standard for their lives. Moreover, it is clear that this continued to be the case throughout the first decade of the movement’s existence. Indeed, the book of Acts portrays a rather insular group which had little interest in expanding outside of the Roman province of Judea. …
Initially, the book of Acts informs us that Paul preached in synagogues around the Eastern Mediterranean provinces of the Roman Empire (Acts 13 and 14). Eventually, however, there was a backlash against Paul … we read in the fifteenth chapter of Acts … this settled the matter …
Within the Church as a whole, there were also a number of elements of the faith that had become universal (practiced by both Jewish and Gentile Christians). … Indeed, in this connection, both the writings of the New Testament and of the people who immediately followed the apostles (the so-called Ante-Nicene Fathers), affirm that Sunday was a day highly regarded by ALL Christians by the close of the First Century. https://armstrongismlibrary.blogspot.com/2024/05/first-century-christianity.html
Although the above author claims to have used scripture and historical sources like the so-called Ante-Nicene Fathers (those are writings from men prior to Emperor Constantine’s Council of Nicea in 325 A.D.), he has missed many things and came to a historically inaccurate conclusion.
The idea that the Bible and early church history point to Sunday as being universally kept instead of the seventh-day Sabbath by the end of the first century A.D. is totally wrong and historically inaccurate.
First, let’s go to the Bible, specifically the New Testament.
Jesus’ custom was to keep the Sabbath:
16 And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read. (Luke 4:16)
Jesus, Himself, said:
27 … “The Sabbath was made for man, and not man for the Sabbath. 28 Therefore the Son of Man is also Lord of the Sabbath (Mark 2:27-28).
Jesus did not say anything like that about Sunday, nor does any of the Bible.
Now the Apostle Paul preached in the synagogues, and he did that on the Sabbath, even after the 15th chapter of the Book of Acts:
1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” 4 And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas. (Acts 17:1-4)
Also Acts 18:4 states related to Paul:
4 And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks.
Hence the New Testament is clear that Paul kept the Sabbath, regularly preached on the Sabbath, he spoke to Jews and Greeks on the Sabbath.
When he later got to Rome, Paul called for the religious leaders of the Jews and said:
17 Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans (Acts 28:17)
If Paul had switched to Sunday or preached Sunday, he could not have said that.
Notice also that Paul wrote:
1 Imitate me, just as I also imitate Christ. (1 Corinthians 11:1)
Since it was Jesus’ custom to keep the Sabbath and Paul’s as well, true Christians should imitate Paul in this regard. There is never any indication in the Bible that Jesus somehow kept Sunday.
Notice also that the New Testament specifically teaches that Christians are to keep the seventh-day Sabbath using five Protestant (including three ‘literal’), one Eastern Orthodox, and three Roman Catholic translations:
3 Now we who have believed enter that rest, just as God has said, “So I declared on oath in my anger, ‘They shall never enter my rest.'” And yet his work has been finished since the creation of the world. 4 For somewhere he has spoken about the seventh day in these words: “And on the seventh day God rested from all his work.” 5 And again in the passage above he says, “They shall never enter my rest.” 6 It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience…9 There remains, then, a Sabbath-rest for the people of God; 10 for anyone who enters God’s rest also rests from his own work, just as God did from his. 11 Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience (Hebrews 4:3-6,9-11, NIV).
3 For we who have believed enter that rest, just as He has said, “AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY REST,” although His works were finished from the foundation of the world. 4 For He has said somewhere concerning the seventh day: “AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS”; 5 and again in this passage, “THEY SHALL NOT ENTER MY REST.” 6 Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience,.. 9 So there remains a Sabbath rest for the people of God. 10 For the one who has entered His rest has himself also rested from his works, as God did from His. 11 Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience. (Hebrews 4:3-6,9-11, NASB)
3 for we do enter into the rest — we who did believe, as He said, ‘So I sware in My anger, If they shall enter into My rest — ;’ and yet the works were done from the foundation of the world, 4 for He spake in a certain place concerning the seventh [day] thus: ‘And God did rest in the seventh day from all His works;’ 5 and in this [place] again, ‘If they shall enter into My rest — ;’ 6 since then, it remaineth for certain to enter into it, and those who did first hear good news entered not in because of unbelief … 9 there doth remain, then, a sabbatic rest to the people of God, 10 for he who did enter into his rest, he also rested from his works, as God from His own. 11 May we be diligent, then, to enter into that rest, that no one in the same example of the unbelief may fall, (Hebrews 4:3-6,9-11, Young’s Literal Translation)
3 For those having believed enter into the rest, as He has said: “So I swore in my wrath, ‘they shall not enter into My rest.’” And yet the works have been finished from the foundation of the world. 4 For He has spoken somewhere concerning the seventh day in this way, “And on the seventh day God rested from all His works.” 5 And again in this passage. “They shall not enter into My rest.” 6 Therefore, since it remains for some to enter into it, and those having received the good news formerly did not enter in because of disobedience, … 9 So then, there remains a Sabbath rest for the people of God. 10 For the one having entered into His rest, he also rested from his works, as God did from the own. 11 Therefore we should be diligent to enter into that rest, so that no one should fall by the same example of disobedience. (Hebrews 4:3-6,9-11, Berean Literal Bible)
3 for we enter into the rest—we who believed, as He said, “So I swore in My anger, They will [not] enter into My rest”; and yet the works were done from the foundation of the world, 4 for He spoke in a certain place concerning the seventh [day] thus: “And God rested in the seventh day from all His works”; 5 and in this [place] again, “They will [not] enter into My rest”; 6 since then, it remains for some to enter into it, and those who first heard good news did not enter in because of unbelief … 9 there remains, then, a Sabbath rest to the people of God, 10 for he who entered into His rest, he also rested from his works, as God from His own. 11 May we be diligent, then, to enter into that rest, that no one may fall in the same example of the unbelief, (Hebrews 4:3-6,9-11, Literal Standard Bible)
3 However, we who have faith are entering into that rest, even as God said: As I swore in my wrath, they will not enter into my rest. And yet, the works were finished from the foundation of the world. 4 Somewhere [else], God said this about the seventh day: God rested on the seventh day from all his works. … 9 There must still be, then, a Sabbath rest for God’s people, 10 and anyone who has entered into his rest has also rested from his [own] works, just as God did. 11 Therefore, let us do our utmost to enter into that rest, for fear that anyone should fall according to the same pattern of disobedience. ((Hebrews 4:3-4, 9-11. THE EASTERN / GREEK ORTHODOX BIBLE NEW TESTAMENT. The EOB New Testament is presented in memory of Archbishop Vsevolod of Scopelos † 2007 https://azbyka.ru/otechnik/assets/uploads/books/18204/Eastern_Orthodox_Bible-New_Testament.pdf)
3 We, however, who have faith, are entering a place of rest, as in the text: And then in my anger I swore that they would never enter my place of rest. Now God’s work was all finished at the beginning of the world; 4 as one text says, referring to the seventh day: And God rested on the seventh day after all the work he had been doing. 5 And, again, the passage above says: They will never reach my place of rest. 6 It remains the case, then, that there would be some people who would reach it, and since those who first heard the good news were prevented from entering by their refusal to believe … 9 There must still be, therefore, a seventh-day rest reserved for God’s people, 10 since to enter the place of rest is to rest after your work, as God did after his. 11 Let us, then, press forward to enter this place of rest, or some of you might copy this example of refusal to believe and be lost. (Hebrews 4:3-6,9-11, NJB)
3 For we, that have believed, shall enter into their rest; as he said: As I sware in my wrath, if they shall enter into my rest: and truly the works from the foundation of the world being perfected. 4 For he said in a certain place of the seventh day thus: And God rested the seventh day from all his works … 9 Therefore there is left a sabbatisme for the people of God. 10 For he that is entered into his rest, the same also hath rested from his works, as God did from his. 11 Let us hasten therefore to enter into that rest; lest any man fall into the same example of incredulity. (Hebrews 4:3-6,9-11, The Original and True Rheims New Testament of Anno Domini 1582)
3 For we who believed enter into [that] rest, just as he has said: “As I swore in my wrath, ‘They shall not enter into my rest,’” and yet his works were accomplished at the foundation of the world. 4 For he has spoken somewhere about the seventh day in this manner, “And God rested on the seventh day from all his works”; 5 and again, in the previously mentioned place, “They shall not enter into my rest.” 6 Therefore, since it remains that some will enter into it, and those who formerly received the good news did not enter because of disobedience,… 9 Therefore, a sabbath rest still remains for the people of God. 10And whoever enters into God’s rest, rests from his own works as God did from his. 11 Therefore, let us strive to enter into that rest, so that no one may fall after the same example of disobedience.(Hebrews 4:3-6,9-11, New American Bible)
Thus, the New Testament clearly shows that the command to keep the seventh day Sabbath is in the New Testament. It also shows that only those who will not observe it because of their disobedience argue otherwise. And that is why Paul observed it.
Although some translators failed to point the true out, at least 20 Protestant translations make it clear that Hebrews 4:9 is pointing to the weekly seventh-day Sabbath (ASV, BLB, BSB, CSB, DBT, ERV, ESV, GNT, HCSB, ILB, ISV, JMNT, Jubilee 2000, NASB, NETB, NHEB, NIV, WEB, WNT, YLT).
Even Origen of Alexandria in the third century–considered to be one of the Ante-Nicene fathers–understood that Hebrews 4 was referring to the Sabbath:
But what is the feast of the Sabbath except that which the apostle speaks, “There remaineth therefore a Sabbatism,” that is, the observance of the Sabbath, by the people of God…let us see how the Sabbath ought to be observed by a Christian. On the Sabbath-day all worldly labors ought to be abstained from…give yourselves up to spiritual exercises, repairing to church, attending to sacred reading and instruction…this is the observance of the Christian Sabbath (Translated from Origen’s Opera 2, Paris, 1733, Andrews J.N. in History of the Sabbath, 3rd editon, 1887. Reprint Teach Services, Brushton (NY), 1998, pp. 324-325).
What about the other writings of those called the Ante-Nicene Fathers?
Well, as it turns out, I have read probably all of them.
There is nothing in them that, “affirm that Sunday was a day highly regarded by ALL Christians by the close of the First Century.”
To the contrary, they point to the faithful keeping the seventh-day Sabbath and thus they contradict that assertion.
Consider that the fourth century historian Eusebius wrote regarding the first and early second century:
James, the first that had obtained the episcopal seat in Jerusalem after the ascension of our Saviour … until the siege of the Jews, which took place under Adrian, there were fifteen bishops in succession there, all of whom are said to have been of Hebrew descent, and to have received the knowledge of Christ in purity, so that they were approved by those who were able to judge of such matters, and were deemed worthy of the episcopate. For their whole church consisted then of believing Hebrews who continued from the days of the apostles until the siege which took place at this time; in which siege the Jews, having again rebelled against the Romans, were conquered after severe battles. But since the bishops of the circumcision ceased at this time, it is proper to give here a list of their names from the beginning. The first, then, was James, the so-called brother of the Lord; the second, Symeon; the third, Justus; the fourth, Zacchæus; the fifth, Tobias; the sixth, Benjamin; the seventh, John; the eighth, Matthias; the ninth, Philip; the tenth, Seneca; the eleventh, Justus; the twelfth, Levi; the thirteenth, Ephres; the fourteenth, Joseph; and finally, the fifteenth, Judas. These are the bishops of Jerusalem that lived between the age of the apostles and the time referred to, all of them belonging to the circumcision. (Eusebius. The History of the Church, Book III, Chapter V, Verses 2,3.& Book IV, Chapter 5, Verses 2-4, pp. 45, 71)
So the 1st and early 2nd century Christian leaders in Jerusalem were all circumcized Jews who kept the seventh-day Sabbath. Since these early bishops “received the knowledge of Christ in purity,” their teachings should have been continued.
Those bishops/pastors were keeping the Sabbath until the last one died–towards the end of Jewish control of Jerusalem (c. 134-135 A.D.).
They were not leaders who held Sunday in high esteem or did away with the Sabbath.
So, when do we hear about Sunday being adopted?
Well, as Eusebius pointed out the Jews rebelled against Rome. After they were defeated, c. 135 A.D., Roman Emperor Hadrian decreed that those who held to practices like the seventh-day Sabbath could not live in Jerusalem.
Various ones in Rome and Jerusalem decided to compromise and adopt Sunday.
We see this popping up in writings and accounts of the 2nd century from about 135 A.D. onwards. And that, of course, was in the second century.
Yet, in the New Testament, Jude wrote, that Christians were to “contend earnestly for the faith which was once for all delivered to the saints” (Jude 3)–and that faith included keeping the seventh-day Sabbath.
So, do we have evidence that the faithful were still keeping the Sabbath?
Yes, in Jerusalem there was a split between those who stayed and switched to Sunday in the second century, and those who refused to and kept the Sabbath.
Notice also:
During the nineteenth year of Hadrian’s reign (a.d. 117-138) the first uncircumcised Greek Gentile Bishop of Ælia Capitolina was Marcus, c. a.d. 135. (Dowling TE. The orthodox Greek patriarchate of Jerusalem, 3rd ed. Society for promoting Christian knowledge, 1913, p. 48)
How did this happen?
Here is a version of what occurred according to the noted historian E. Gibbon:
The first fifteen bishops of Jerusalem were all circumcised Jews; and the congregation over which they presided united the law of Moses with the doctrine of Christ. It was natural that the primitive tradition of a church which was founded only forty days after the death of Christ, and was governed almost as many years under the immediate inspection of his apostle, should be received as the standard of orthodoxy. The distant churches very frequently appealed to the authority of their venerable Parent, and relieved her distresses by a liberal contribution of alms…
But at length, under the reign of Hadrian, the desperate fanaticism of the Jews filled up the measure of their calamities; and the Romans, exasperated by their repeated rebellions, exercised the rights of victory with unusual rigour. The emperor founded, under the name of Alia Capitolina, a new city on Mount Sion, to which he gave the privileges of a colony; and denouncing the severest penalties against any of the Jewish people who should dare to approach its precincts, he fixed a vigilant garrison of a Roman cohort to enforce the execution of his orders. The Nazarenes had only one way left to escape the common proscription, and the force of truth was on this occasion assisted by the influence of temporal advantages.
They elected Marcus for their bishop, a prelate of the race of the Gentiles, and most probably a native either of Italy or of some of the Latin provinces. At his persuasion the most considerable part of the congregation renounced the Mosaic law, in the practice of which they had persevered above a century. By this sacrifice of their habits and prejudices they purchased a free admission into the colony of Hadrian…
When the name and honours of the church of Jerusalem had been restored to Mount Sion, the crimes of heresy and schism were imputed to the obscure remnant of the Nazarenes which refused to accompany their Latin bishop. …
It has been remarked with more ingenuity than truth that the virgin purity of the church was never violated by schism or heresy before the reign of Trajan or Hadrian, about one hundred years after the death of Christ (Gibbon E. Decline and Fall of the Roman Empire, Volume I, Chapter XV, Section I. ca. 1776-1788).
Because of the Jewish revolt, Emperor Hadrian outlawed many practices considered to be Jewish. The 20th century historian Salo W. Barron wrote:
Hadrian . . . According to rabbinic sources, he prohibited public gatherings for instruction in Jewish law, forbade the proper observance of the Sabbath and holidays and outlawed many important rituals (Barron SW. Social and Religious History of the Jews, Volume 2: Christian Era: the First Five Centuries. Columbia University Press, 1952, p. 107).
The Christians in Judea were forced to make a decision. They either could continue to keep the Sabbath and the rest of God’s Holy Days like Passover on the biblical date and flee, or they could compromise and support a religious leader (Marcus) who would not keep the Sabbath, supported Passover on what is now called Easter Sunday, etc.
Notice another account related to Jerusalem c. 135 A.D.:
(71a) ‘After him’, his disciples (axhab) were with the Jews and the Children of Israel in the latter’s synagogues and observed the prayers and the feasts of (the Jews) in the same place as the latter. (However) there was a disagreement between them and the Jews with regard to Christ.
The Romans (al-Rum) reigned over them. The Christians (used to) complain to the Romans about the Jews, showed them their own weakness and appealed to their pity. And the Romans did pity them. This (used) to happen frequendy. And the Romans said to the Christians: “Between us and the Jews there is a pact which (obliges us) not to change their religious laws (adyan). But if you would abandon their laws and separate yourselves from them, praying as we do (while facing) the East, eating (the things) we eat, and regarding as permissible that which we consider as such, we should help you and make you powerful, and the Jews would find no way (to harm you). On the contrary, you would be more powerful than they.”
The Christians answered: “We will do this.”
(And the Romans) said: “Go, fetch your companions, and bring your Book (kitab).” (The Christians) went to their companions, informed them of (what had taken place) between them and the Romans and said to them: “Bring the Gospel (al-injil), and stand up so that we should go to them.”
But these (companions) said to them: “You have done ill. We are not permitted (to let) the Romans pollute the Gospel. In giving a favourable answer to the Romans, you have accordingly departed from the religion. We are (therefore) no longer permitted to associate with you; on the contrary, we are obliged to declare that there is nothing in common between us and you;” and they prevented their (taking possession of) the Gospel or gaining access to it. In consequence a violent quarrel (broke out) between (the two groups). Those (mentioned in the first place) went back to the Romans and said to them: “Help us against these companions of ours before (helping us) against the Jews, and take away from them on our behalf our Book (kitab).” Thereupon (the companions of whom they had spoken) fled the country. And the Romans wrote concerning them to their governors in the districts of Mosul and in the Jazirat al-‘Arab. Accordingly, a search was made for them; some (qawm) were caught and burned, others (qawm) were killed. (Pines S. The Jewish Christians of the Early Centuries of Christianity according to a New Source. Proceedings of the Israel Academy of Sciences and Humanities, Volume II, No.13; 1966. Jerusalem, pp. 14-15).
The compromisers were not faithful, so the faithful fled the country instead of accepting Sunday.
There were also compromisers in Rome who also adopted Sunday at the same time, most likely to try to avoid the wrath of Emperor Hadrian.
According to an old, but probably modified in the 4th century document, Polycarp of Smyrna, who was ordained by the original Apostles but was killed in the latter half of the second century, kept the Sabbath:
I will give the narration in order, thus coming down to the history of the blessed Polycarp…
And on the sabbath, when prayer had been made long time on bended knee, he, as was his custom, got up to read; and every eye was fixed upon him…
And on the following sabbath he said; ‘Hear ye my exhortation, beloved children of God. I adjured you when the bishops were present, and now again I exhort you all to walk decorously and worthily in the way of the Lord, knowing that, when I was in the ministry of the presbyters, I applied so great diligence according to my power, and shall do this the more now when the greatest peril awaits me if I am negligent. For after the fear of the judgment, it were shameful to abate and relax anything having regard to men, and not rather to build up higher the zeal which has reached thus far. It pertaineth to you therefore to hold back from all unruliness, both men and women; and let no one imagine that I exact punishment from offenders not from conscientiousness but from human pride. For it has happened that some of those who were put into offices, when they ought all the more, as one might say, to strain every nerve in the race, just then relax their efforts, forgetting that, the greater honour a man appeareth to receive, the greater the loyalty which he ought to pay towards the Master, and to remember the words of the Lord how He himself said, On whom I conferred the more, from him let them demand the more abundantly in return; and the parable of those who had the talents committed to them, and the blessing pronounced upon the servant that watches, and the reproof of those who refused to come to the marriage feast, and the condemnation of him whose garment was not befitting the marriage festivity, and the entering in of the wise virgins, the saying Watch ye, and again Be ye ready, Let not your hearts be weighed down, the new commandment concerning love one towards another, His advent suddenly manifest as of rapid lightning, the great judgment by fire, the eternal life, His immortal kingdom. And all things whatsoever being taught of God ye know, when ye search the inspired Scriptures, engrave with the pen of the Holy Spirit on your hearts, that the commandments may abide in you indelible.’
Thus speaking in this way from time to time, and being persistent in his teaching, he edified and saved both himself and his hearers. (Pionius, Life of Polycarp (1889) from J. B. Lightfoot, The Apostolic Fathers, vol. 3.2, pp.488-506)
Thus, Polycarp regularly kept the Sabbath and preached on it. And I would add that even Roman Catholic scholars understand that Christian Gentile in Asia Minor still attended some type of weekly service on the Sabbath (e.g. Monroy, Mauricio Saavedra. The Church of Smyrna: History and Theology of a Primitive Christian Community. Peter Lang edition, 2015, pp. 318, 332).
It may be of interest to note that the first known reference to not observing the seventh day Sabbath by one associated with Christianity was by Marcion in Rome. Nearly all Protestant, Orthodox, or Roman Catholic researchers consider that Marcion was a major Gnostic heretic.
Here are some comments about him from the Ante-Nicene writer Tertullian:
Marcion acquired his very perverse opinions not from a master, but his master from his opinion! … He displayed a hatred against the Jews’ most solemn day, He was only professedly following the Creator, as being His Christ, in this very hatred of the Sabbath … (Tertullian. Against Marcion, Book IV, Chapter 12. Excerpted from Ante-Nicene Fathers, Volume 3. Edited by Philip Schaff, D.D., LL.D. American Edition, 1885. Online Edition Copyright © 2005 by K. Knight).
Marcion who fasted on the Sabbath to show his contempt for the God of the Old Testament whom he considered to be evil (Bacchiocchi S. Anti-Judaism and the Origin of Sunday. The Pontifical Gregorian University Press, Rome, 1975, p. 62).
Should any rely on major heretics be the basis of the true Christian faith?
By the way, we have ‘ante-Nicene’ records which state that Marcion was denounced by faithful Christian leaders including Polycarp of Smyrna, Theophilus of Antioch, and Serapion of Antioch. And all of those leaders also continued to keep Passover on the 14th and NOT on a Sunday like Rome and Alexandria began to do in the second century around 135 A.D.
The first true and clear reference to Sunday worship was around 150 A.D. by Justin Martyr (over a century after Jesus’ death and about 1/2 century after John died). Justin used the expression Ηλίου λεγομένη ἡμέρᾳ which literally means “Helios said (called) day” (Helios was a Greek sun god). Most of the Protestant, Orthodox, or Roman Catholic faiths, if they studied Justin, would conclude that Justin made many statements that are heretical and that he admitted he did not care to associate with Christians who he felt retained Jewish practices (for documented proof, please see the article Justin Martyr: Saint, Heretic, or Apostate?).
Some have claimed that the Didache and Ignatius both enjoined Sunday, but this is not true. The original Greek in those ‘ante-Nicene’ writings simply do not support this conclusion. This is documented and discussed in the article The Didache, Ignatius, and the Sabbath.
Actually, it appears that Sunday became observed because of antisemitic persecution. But the faithful kept the Sabbath.
In the late second century, Theophilus of Antioch taught the following about the Sabbath:
And on the sixth day God finished His works which He made, and rested on the seventh day from all His works which He made. And God blessed the seventh day, and sanctified it; because in it He rested from all His works which God began to create … Moreover, [they spoke] concerning the seventh day, which all men acknowledge; but the most know not that what among the Hebrews is called the “Sabbath,” is translated into Greek the “Seventh” (ebdomas), a name which is adopted by every nation, although they know not the reason of the appellation. (Theophilus of Antioch. To Autolycus, Book 2, Chapters XI, XII. Translated by Marcus Dods, A.M. Excerpted from Ante-Nicene Fathers, Volume 2. Edited by Alexander Roberts & James Donaldson. American Edition, 1885).
Hence, this is consistent with the view that Theophilus observed the seventh day Sabbath.
Notice this condemnation by a Roman Catholic Cardinal related to third century Antioch:
Lucian, who schismatized or was excommunicated on his deposition, held heretical tenets of a diametrically opposite nature, that is, such as were afterwards called Semi-Arian … I would rather direct the reader’s attention to the particular form which the Antiochene corruptions seem to have assumed, viz., that of Judaism… (Cardinal Newman, John Henry. The Arians of the Fourth Century. Longmans, Green, & Co., New York, 1908, pp. 7,9).
So, there were people in the Antioch area that held to some form of Judeao-Christianity in the third century according to Roman Catholic sources. The charge of ‘Judaism’ means that Lucian would have been keeping the seventh-day Sabbath.
J. F. Coltheart put the following citations together which shows that scholars do understand that early Christians and others did in fact keep the seventh-day sabbath:
EARLY CHRISTIANS
“The primitive Christians had a great veneration for the Sabbath, and spent the day in devotion and sermons. And it is not to be doubted but they derived this practice from the Apostles themselves, as appears by several scriptures to that purpose.” Dialogues on the Lord’s Day, p. 189. London: 1701, by Dr. T.H. Morer.
EARLY CHRISTIANS
“. . . The Sabbath was a strong tie which united them with the life of the whole people, and in keeping the Sabbath holy they followed not only the example but also the command of Jesus.” Geschichte des Sonntags, pp. 13, 14.
2ND CENTURY CHRISTIANS
The Gentile Christians observed also the Sabbath. Gieseler’s Church History, Vol. 1, ch. 2, par. 30, p. 93.
EARLY CHRISTIANS
“The primitive Christians did keep the Sabbath of the Jews . . . therefore the Christians, for a long time together, did keep their conventions upon the Sabbath, in which some portions of the law were read: and this continued till the time of the Laodicean council.” The Whole Works of Jeremy Taylor, Vol. IX, p. 416 (R. Heber’s Edition, Vol. XII, p. 416)…
EGYPT (OXYRHYNCHUS PAPYRUS – 200-250 A.D.)
“Except ye make the Sabbath a real Sabbath [sabbatize the Sabbath, Greek], ye shall not see the father.” The Oxyrhynchus Papyri, pt. L, p. 3, Logion 2, verse 4-11 (London: Offices of the Egypt Exploration Fund, 1898)...
EARLY CHRISTIANS
“The seventh-day Sabbath was . . . solemnised by Christ, the Apostles, and the primitive Christians, till the Laodicean Council did in a manner quite abolish the observations of it.” Dissertation on the Lord’s Day, pp. 33, 34, 44…
SPAIN – Council Elvira (A.D. 305)
Canon 26 of the Council of Elvira reveals that the Church of Spain at that time kept Saturday, the seventh day. “As to fasting every Sabbath: Resolved, that the error be corrected of fasting every Sabbath.” This resolution of the council is in direct opposition to the policy the church at Rome had inaugurated, that of commanding Sabbath as a fast day in order to humiliate it and make it repugnant to the people…
PERSIA – A.D. 335-375
“They despise our sun god. Did not Zoroaster, the sainted founder of our divine beliefs, institute Sunday one thousand years ago in honour of the sun and supplant the Sabbath of the Old Testament. Yet these Christians have divine services on Saturday.” O’Leary, The Syriac Church and Fathers, pp. 83, 84. (Coltheart JF. The Sabbath of God Through the Centuries. Leaves-of-Autumn Books, Inc. Payson, Arizona, 1954. http://www.giveshare.org/churchhistory/sabbaththrucenturies.html 6/24/06).
Sabbath-keeping in Asia Minor was publicly still going on to at least 364 A.D. or else the Eastern Church would not have convened a Council in Laodicea to excommunicate any who rested on the seventh day. Notice what the Council of Laodicea declared in English and Latin,
CANON XXIX. CHRISTIANS must not judaize by resting on the Sabbath, but must work on that day, rather honouring 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 (THE COMPLETE CANONS OF THE SYNOD OF LAODICEA IN PHRYGIA PACATIANA).
Quod non oportet Christianos Judaizere et otiare in Sabbato, sed operari in eodem die. Preferentes autem in veneratione Dominicum diem si vacare voluerint, ut Christiani hoc faciat ; quod si reperti fuerint Judaizare Anathema sin a Christo (Cited in Andrews, p. 362).
But although that Council tried to abolish the Sabbath, sabbath-keeping continued among the faithful. Around 404 A.D. Jerome noted,
… the believing Jews do well in observing the precepts of the law, i.e …. keeping the Jewish Sabbath … there exists a sect among … the synagogues of the East, which is called the sect of the Minei, and is even now condemned by the Pharisees. The adherents to this sect are known commonly as Nazarenes; they believe in Christ the Son of God, born of , the Virgin Mary; and they say that He who suffered under Pontius Pilate and rose again, is the same as the one in whom we believe”—yet, Jerome considered them to be part of “a most pestilential heresy” (Jerome. Translated by J.G. Cunningham, M.A. From Jerome to Augustine (A.D. 404); LETTER 75 (AUGUSTINE) OR 112 (JEROME). Excerpted from Nicene and Post-Nicene Fathers, Series One, Volume 1. Edited by Philip Schaff, D.D., LL.D. American Edition, 1887. Online Edition Copyright © 2004 by K. Knight).
But it was not just Jewish Christians keeping the Sabbath.
The Sabbath-keeping Christians “early in the seventh century” sometimes called “Nazarenes were still fairly numerous” in Arabia and Persia (Schonfield H. The History of Jewish Christiantiy. 1936, 2nd edition 2009, p. 86).
There were Semi-Arians in Armenia who also kept the seventh-day Sabbath in the late fourth century:
Eustathius was succeeded by Erius, a … semi-Arian … he urged a purer morality and a stricter observance of the Sabbath (Davis, Tamar. A General History of the Sabbatarian Churches. 1851; Reprinted 1995 by Commonwealth Publishing, Salt Lake City, p. 20).
Also in the fourth century, but in Ethiopia, Frumentius reported:
“And we assemble on Saturday,” he continues; “not that we are infected with Judaism, but to worship Jesus, the Lord of the Sabbath” (Davis, Tamar. A General History of the Sabbatarian Churches. 1851; Reprinted 1995 by Commonwealth Publishing, Salt Lake City, pp. 41-42).
Even though many in Syria had apostatized by the mid-third century (see The Smyrna Church Era), even they understood that they were to keep the Sabbath, though the compromisers there also kept Sunday (there is no clear evidence that Sunday was observed there in the second century).
Notice what the so-called Apostolic Constitutions, written in Syria around 250 A.D. states:
XXIII … But keep the Sabbath, and the Lord’s day festival; because the former is the memorial of the creation, and the latter of the resurrection (Apostolic Constitutions – Didascalia Apostolorum Book VII, Section II. As cited in Andrews J.N. in History of the Sabbath, 3rd edition, 1887. Reprint Teach Services, Brushton (NY), 1998, p. 329 and Constitutions of the Holy Apostles, Bk. 7, Sec. 2, Ch. 23, trans. in ANF, Vol. 7, 1885. Hendrickson Publishers, Peabody (MA), printing 1999, p. 469)…
XXXIII … Let the slaves work five days; but on the Sabbath-day and the Lord’s day let them have leisure to go to church for instruction in piety. We have said that the Sabbath is on account of the creation, and the Lord’s day of the resurrection (Apostolic Constitutions – Didascalia Apostolorum Book VIII, Section IV).
XXXVI. O Lord Almighty Thou hast created the world by Christ, and hast appointed the Sabbath in memory thereof, because that on that day Thou hast made us rest from our works, for the meditation upon Thy laws … Thou didst give them the law or decalogue, which was pronounced by Thy voice and written with Thy hand. Thou didst enjoin the observation of the Sabbath, not affording them an occasion of idleness, but an opportunity of piety, for their knowledge of Thy power, and the prohibition of evils; having limited them as within an holy circuit for the sake of doctrine, for the rejoicing upon the seventh period … On this account He permitted men every Sabbath to rest, that so no one might be willing to send one word out of his mouth in anger on the day of the Sabbath. For the Sabbath is the ceasing of the creation, the completion of the world, the inquiry after laws, and the grateful praise to God for the blessings He has bestowed upon men (Apostolic Constitutions – Didascalia Apostolorum Book VII, Section II).
In the mid-19th century, the following was reported about those who professed Christ during these early times:
OF THE OBSERVATION OF THE SABBATH, OR SATURDAY, AS A WEEKLY FESTIVAL …
Christians were very careful in the observation of Saturday,or the seventh day, which was the ancient Jewish sabbath … In the Eastern church it was ever observed as a festival … From hence it is plain, that all the Oriental churches, and the greatest part of the world, observed the sabbath as a festival. And the Greek writers are unanimous in their testimony. The author of the Constitutions, who describes the customs chiefly of the Oriental church, frequently speaks of it … Athanasius likewise tells us, that they held religious assemblies on the sabbath, not because they were infected with Judaism, but to worship Jesus the Lord of the sabbath. Epiphanius says the same, That it was a day of public assembly in many churches, meaning the Oriental churches, where it was kept a festival (Bingham J. Origines Ecclesiasticæ: The Antiquities of the Christian Church. With Two Sermons and Two Letters on the Nature and Necessity of Absolution. H. G. Bohn, 1856. Original from Harvard University Digitized Oct 19, 2006, pp. 1137-1138).
Sozomen reported in the mid-5th Century:
The people of Constantinople, and almost everywhere, assemble together on the Sabbath, as well as on the first day of the week, which custom is never observed at Rome or at Alexandria (Sozomen. THE ECCLESIASTICAL HISTORY OF SOZOMEN. Comprising a History of the Church, from a.d. 323 to a.d. 425. Book VII, Chapter XIX. Translated from the Greek. Revised by Chester D. Hartranft, Hartford Theological Seminary UNDER THE EDITORIAL SUPERVISION OF PHILIP SCHAFF, D.D., LL.D., AND HENRY WACE, D.D., Professor of Church History in the Union Theological Seminary, New York. Principal of King’s College, London. T&T CLARK, EDINBURGH, circa 1846).
Speaking of Rome, perhaps I should mention that as late as the third century, some type of Sabbath-observance still occurred as the following from the Catholic theologian Hippolytus attests, as well as Sunday:
20:7 Those who are to receive baptism shall fast on the Preparation of the Sabbath b. On the
Sabbath c, those who are to receive baptism shall all gather together in one place…b Friday
c Saturday22:1 On the first day of the week the bishop, if possible, shall deliver the oblation to all the people with his own hand, while the deacons break the bread.
(Hippolytus. The Apostolic Tradition of Hippolytus of Rome. From the work of Bernard Botte (La Tradition Apostolique. Sources Chretiennes, 11 bis. Paris, Editions du Cerf, 1984) and of Gregory Dix (The Treatise on the Apostolic Tradition of St. Hippolytus of Rome, Bishop and Martyr. London: Alban Press, 1992) as translated by Kevin P. Edgecomb http://www.bombaxo.com/hippolytus.html viewed 08/06/09)
In the fourth century, Sabbath-keeping was still going on in Jerusalem:
St. Cyril of Jerusalem, or as some believe, his successor John II … the saint … adds “… Keep away from all sabbathical observances, and do not call some foods clean and unclean because they are all indifferent”. (Bagatti, Bellarmino. Translated by Eugene Hoade. The Church from the Circumcision. Nihil obstat: Marcus Adinolfi, 13 Maii 1970. Imprimi potest: Herminius Roncari, 14 Junii 1970. Imprimatur: +Albertus Gori, die 26 Junii 1970. Franciscan Printing Press, Jerusalem, 1971, p. 89).
However, the truly faithful in Jerusalem still ignored the anti-Sabbatarian Greco-Roman leaders.
Also in the fifth century, the historian Socrates noted:
For although almost all churches throughout the world celebrate the sacred mysteries on the sabbath of every week, yet the Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this. The Egyptians in the neighborhood of Alexandria, and the inhabitants of Thebais, hold their religious assemblies on the sabbath, but do not participate of the mysteries in the manner usual among Christians in general (Socrates Scholasticus. Ecclesiastical History, Book V, Chapter XXII. Excerpted from Nicene and Post-Nicene Fathers, Second Series, Volume 2. Edited by Philip Schaff and Henry Wace. American Edition, 1890. Online Edition Copyright © 2005 by K. Knight).
Apparently, however, Sabbath-observance came back to Rome as the Roman Catholic pope they call “Gregory the Great” wrote the following:
Gregory, servant of the servants of God, to his most beloved sons the Roman citizens.
It has come to my ears that certain men of perverse spirit have sown among you some things that are wrong and opposed to the holy faith, so as to forbid any work being done on the Sabbath day. What else can I call these but preachers of Antichrist (Gregory I. Registrum Epistolarum, Book XIII, Letter 1).
Hence, even within the area of Rome, some people were keeping the Sabbath in the late sixth/early seventh century.
As far as Roman Catholic scholars go, notice the following about a series of article on the Sabbath and Sunday:
God to His servant, man: Remember the Sabbath day, to keep it holy.”
No Protestant living today has ever yet obeyed that command, preferring to follow the apostate church referred to than his teacher the Bible, (The Christian Sabbath. Catholic Mirror, September 2, 1893, p. 8)
“And he (Paul) reasoned in the synagogue every Sabbath, and persuaded the Jews and Greeks.” thus the Sabbath (Saturday) from Genesis to Revelation!!! Thus, it is impossible to find in the New Testament the slightest interference by the Saviour or his Apostles with the original Sabbath, but on the contrary, an entire acquiescence in the original arrangement; nay a plenary endorsement by Him, whilst living; and an unvaried, active participation in the keeping of that day and no other by the apostles, for thirty years after His death, as the Acts of the Apostles has abundantly testified to us.
Hence the conclusion is inevitable; viz., that of those who follow the Bible as their guide, … have exclusive weight of evidence on their side, whilst the Biblical Protestant has not a word in self-defense for his substitution of Sunday for Saturday. (The Christian Sabbath. Catholic Mirror, September 9, 1893, p. 8)
Having disposed of every text to be found in the New Testament referring to the Sabbath (Saturday), and to the first day of the week (Sunday); and having shown conclusively from these texts, that, so far, not a shadow of pretext can be found in the Sacred Volume for the Biblical substitution of Sunday for Saturday; (The Christian Sabbath. Catholic Mirror, September 16, 1893, p. 8)
What Protestant can, after perusing these articles, with a clear conscience, continue to disobey the command of God, enjoining Saturday to be kept, which command his teacher, the Bible, from Genesis to Revelation, records as the will of God? …
The Catholic Church for over one thousand years before the existence of a Protestant, by virtue of her divine mission, changed the day from Saturday to Sunday. (The Christian Sabbath. Catholic Mirror, September 23, 1893, p. 8)
So, the change was not from the Bible, nor the early church, but from the Church of Rome which made the change according to history as well as admitted in a series of Roman Catholic scholastic articles.
Let me add that Gentiles were prophesied to keep the Sabbath.
Notice what Isaiah 56:1-2 teaches:
1. Thus says the LORD:
“Keep justice, and do righteousness,
For My salvation is about to come,
And My righteousness to be revealed.
2 Blessed is the man who does this,
And the son of man who lays hold on it;
Who keeps from defiling the Sabbath,
And keeps his hand from doing any evil.”
Protestant commentators tend to believe that verse 1 is referring to Jesus coming. Notice one below:
I. God here tells us what his intentions are of mercy to us (v. 1): My salvation is near to come-the great salvation wrought out by Jesus Christ (for that was the salvation of which the prophets enquired and searched diligently, 1 Peter 1:10), typified by the salvation of the Jews from Sennacherib or out of Babylon. Observe,
1. The gospel salvation is the salvation of the Lord. It was contrived and brought about by him; he glories in it as his.
2. In that salvation God’s righteousness is revealed, which is so much the beauty of the gospel that St. Paul makes this the ground of his glorying in it. (Rom 1:17), because therein is the righteousness of God revealed from faith to faith. The law revealed that righteousness of God by which all sinners stand condemned, but the gospel reveals that by which all believers stand acquitted (from Matthew Henry’s Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.).
But verse 2 is talking about the Sabbath.
Does this include foreigners, like Gentiles? Notice the next several verses in Isaiah:
3 Do not let the son of the foreigner Who has joined himself to the LORD Speak, saying, “The LORD has utterly separated me from His people”; Nor let the eunuch say, “Here I am, a dry tree.” 4 thus says the LORD: “To the eunuchs who keep My Sabbaths, And choose what pleases Me, And hold fast My covenant, 5 Even to them I will give in My house And within My walls a place and a name Better than that of sons and daughters; I will give them an everlasting name That shall not be cut off. 6 “Also the sons of the foreigner Who join themselves to the LORD, to serve Him, And to love the name of the LORD, to be His servants– Everyone who keeps from defiling the Sabbath, And holds fast My covenant– 7 Even them I will bring to My holy mountain, And make them joyful in My house of prayer (Isaiah 56:3-7).
And while we in the Continuing Church of God believe that this has a future application, it also shows that foreign converts are also blessed who keep the Sabbath.
God’s plan, in the Bible, was for His people to keep the seventh-day Sabbath.
UPDATE 05/09/24: We have the following related video:
1st Century: Saturday or Sunday?
In May of 2024, some who claim to have studied the Bible and early Christian church history posted that, “Sunday was a day highly regarded by ALL Christians by the close of the First Century.” The two also referred to Acts 15 and suggested that “settled the matter.” Yet, the Apostle Paul kept preaching on the Sabbath afterwards and in Acts 28:17 made it clear he had not switched to advocating Sunday. What does a properly translated version of Hebrews 4 teach about the people of God keeping the seventh-day Sabbath? What did ‘Ante-Nicene Fathers’ such as Origen of Alexandria teach related to Sabbath-keeping and Hebrews 4? Did Eusebius teach that the faithful leaders in Jerusalem were there until the second century, and hence that they did not endorse Sunday? When did Sunday get acceptance? Was there any relationship to the Jewish Bar Kochba revolt and then edits from Emperor Hadrian? Could that have also impacted the date of Passover. What did Marcus of Jerusalem advocate? Do we have records of the faithful splitting from the compromisers? Did a Gentile man ordained by the original Apostles, Polycarp of Smyrna keep the Sabbath in the mid-second century? Who are the late 2nd century Theophilus and late 3rd century Lucian of Antioch? What about people in Armenia, Ethiopia, and Asia Minor? Could Simon Magus or Marcion have been early anti-Sabbath advocates? What reason does the Roman “Catholic Mirror’ give for the change to Sunday? Are Christians to obey God rather than men? Steve Dupuie and Dr. Thiel go over these matters.
Here is a link to the video: 1st Century: Saturday or Sunday?
Ante-Nicene and Roman Catholic writings show that the faithful kept Saturday, not Sunday, in the first century, despite persecution they kept the Saturday Sabbath in the second century, and actually that it has been kept throughout the entire church age.
Do not fall for claims by others who want you to believe otherwise.
Several other items of possibly related interest may include:
The Sabbath in the Early Church and Abroad Was the seventh-day (Saturday) Sabbath observed by the apostolic and post-apostolic Church? Here is a related sermon video The Christian Sabbath and How and Why to Keep It.
How to Observe the Sabbath How should you keep the Sabbath? This is an old article by Raymond Cole, with updated information for the 21st century.
The Ten Commandments: The Decalogue, Christianity, and the Beast This is a free pdf book explaining the what the Ten Commandments are, where they came from, how early professors of Christ viewed them, and how various ones, including the Beast of Revelation, will oppose them. A related sermon is titled: The Ten Commandments and the Beast of Revelation.
FOURTH COMMANDMENT: The Sabbath in the Early Church and Abroad Was the seventh-day (Saturday) Sabbath observed by the apostolic and post-apostolic Church? Here is a link to a related sermon: Fourth Commandment: Saturday or Sunday?
Another Look at the Didache, Ignatius, and the Sabbath Did Ignatius write against the Sabbath and for Sunday? What about the Didache? What does the actual Greek reveal?
Is Revelation 1:10 talking about Sunday or the Day of the Lord? Most Protestant scholars say Sunday is the Lord’s Day, but is that what the Bible teaches?
The Sabbath in the Early Church and Abroad Was the seventh-day (Saturday) Sabbath observed by the apostolic and post-apostolic Church? Here is a related sermon video The Christian Sabbath and How and Why to Keep It.
The Christian Sabbath. This is a series of articles from the Catholic Mirror essentially proving that the biblical Sabbath was Saturday, that the Lord’s day in Revelation 1 is not a reference to Sunday, that the Church of Rome implemented Sunday, and that nearly all Protestants followed Rome. Here is a link to a related sermon: Catholic teachings on the Sabbath, Sunday, and Protestantism.
Early Sabbath Keeping in North America When did Europeans first keep the Sabbath in North America? Did the pilgrims who arrived on the Mayflower keep Saturday or Sunday?
Can You Keep Your Job, Get Your Degree, and Keep the Sabbath? This article has some information on that. Here is a link to a related video titled: Can you keep the Sabbath and your job? What about college?
The Dramatic Story of Chinese Sabbathkeepers This reformatted Good News article from 1955 discusses Sabbath-keeping in China in the 1800s.
Is God Unreasonable? Some have suggested that if God requires Sabbath-keeping He is unreasonable. Is that true? Here is a link to a related article in Mandarin Chinese NN*N Ttv„y^ÿ
Should You Keep God’s Holy Days or Demonic Holidays? This is a free pdf booklet explaining what the Bible and history shows about God’s Holy Days and popular holidays. Two related sermons would be Which Spring Days should Christians observe? and Fall Holy Days for Christians.
Is There “An Annual Worship Calendar” In the Bible? This paper provides a biblical and historical critique of several articles, including one by the Tkach WCG which states that this should be a local decision. What do the Holy Days mean? Here is a related link in Spanish/español: Calendario Anual de Adoración Una crítica basada en la Biblia y en la Historia: ¿Hay un Calendario Anual de Adoración en la Biblia? A sermonette in English covers: Colossians, Galatians, and the Feasts of God.
Messianic Judaism Beliefs Differ from the Continuing Church of God Both groups keep the seventh-day Sabbath, but have important differences in doctrines and practices. Here is a link to a related sermon: Messianic Judaism beliefs.
SDA/CCOG Differences: Two Horned Beast of Revelation and 666 The genuine Church of God is NOT part of the Seventh-day Adventists. This article explains two prophetic differences, the trinity, differences in approaching doctrine, including Ellen White. Did Ellen White make prophetic errors? Did Ellen White make false prophecies? Here is a version in the Spanish language: SDA/COG Diferencias: La bestia de dos cuernos de Apocalipsis y 666. Here are two sermons in the English language: Seventh Day Baptists/Adventists/Messianics: Protestant or COG? and CCOG and SDA differences and similarities. Here is a link to an article in the Spanish language: Diferencias: SDA/CCOG: La bestia de dos cuernos de Apocalipsis y 666.
Seventh Day Baptists are Protestant, not Church of God This article explains reasons why Baptists, include seventh day ones (SDBs) do not have the historical and doctrinal ties to the original church that many have claimed. Here are two related sermons in the English language: Seventh Day Baptists/Adventists/Messianics: Protestant or COG? and Protestant, Baptist, and CCOG History.
CG7.ORG This is a website for those interested in the Sabbath and churches that observe the seventh day Sabbath.
(the Festival of Unleavened Bread; ἑορτή τῶν ἀζύμων, Luke xxii. 1; Josephus, “B. J.” ii. 1, § 3), appointed for the fifteenth day. Passover. (Jewish Encyclopedia of 1906)
