History of the Sabbath and first day of the week

by John Nevins Andrews

Origen, like many other of the fathers, was far from being consistent with himself. Though he has spoken against Sabbatic observance, and has honored the so-called Lord’s day as something better than the ancient Sabbath, he has nevertheless given a discourse expressly designed to teach Christians the proper method of observing the Sabbath. Here is a portion of this sermon:—

“But what is the feast of the Sabbath except that of which the apostle speaks, ‘There remaineth therefore a Sabbatism,’ that is, the observance of the Sabbath by the people of God? Leaving the Jewish observances of the Sabbath, 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. If, therefore, you cease from all secular works, and execute nothing worldly, but give yourselves up to spiritual exercises, repairing to church, attending to sacred reading and instruction, thinking of celestial things, solicitous for the future, placing the Judgment to come before your eyes, not looking to things present and visible, but to those which are future and invisible, this is the observance of the Christian Sabbath.”[694]

This is by no means a bad representation of the proper observance of the Sabbath. Such a discourse addressed to Christians is a strong evidence that many did then hallow that day. Some, indeed, have claimed that these words were spoken concerning Sunday. They would have it that he contrasts the observance of the first day with that of the seventh. But the contrast is not between the different methods of keeping two days, but between two methods of observing one day. The Jews in Origen’s time spent the day mainly in mere abstinence from labor, and often added sensuality to idleness. But the Christians were to observe it in divine worship, as well as sacred rest. What day he intends cannot be doubtful. It is dies Sabbati, a term which can signify only the seventh day. Here is the first instance of the term Christian Sabbath, Sabbati Christiani, and it is expressly applied to the seventh day observed by Christians.

The longer form of the reputed epistle of Ignatius to the Magnesians was not written till after Origen’s time, but, though not written by Ignatius, it is valuable for light which it sheds upon the existing state of things at the time of its composition, and for marking the progress which apostasy had made with respect to the Sabbath. Here is its reference to the Sabbath and first day:—

“Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for ‘he that does not work, let him not eat.’ For say the [holy] oracles, ‘In the sweat of thy face shalt thou eat thy bread.’ But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them. And after the observance of the Sabbath, let every friend of Christ keep the Lord’s day as a festival, the resurrection day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, ‘To the end, for the eighth day,’ on which our life both sprang up again, and the victory over death was obtained in Christ.”[695]

This writer specifies the different things which made up the Jewish observance of the Sabbath. They may be summed up under two heads. 1. Strict abstinence from labor. 2. Dancing and carousal. Now, in the light of what Origen has said, we can understand the contrast which this writer draws between the Jewish and Christian observance of the Sabbath. The error of the Jews in the first part of this was that they contented themselves with mere bodily relaxation, without raising their thoughts to God, the Creator, and this mere idleness soon gave place to sensual folly.

The Christian, as Origen draws the contrast, refrains from labor on the Sabbath that he may raise his heart in grateful worship. Or, as this writer draws it, the Christian keeps the Sabbath in a spiritual manner, rejoicing in meditation on the law; but to do thus, he must hallow it in the manner which that law commands, that is, in the observance of a sacred rest which commemorates the rest of the Creator. The writer evidently believed in the observance of the Sabbath as an act of obedience to that law on which they were to meditate on that day. And the nature of the epistle indicates that it was observed, at all events, in the country where it was written. But mark the work of apostasy. The so-called Lord’s day for which the writer could offer nothing better than an argument drawn from the title of the sixth psalm (see its marginal reading) is exalted above the Lord’s holy day, and made the queen of all days!

The Apostolical Constitutions, though not written in apostolic times, were in existence as early as the third century, and were then very generally believed to express the doctrine of the apostles. They do therefore furnish important historical testimony to the practice of the church at that time, and also indicate the great progress which apostasy had made. Guericke speaks thus of them:—

“This is a collection of ecclesiastical statutes purporting to be the work of the apostolic age, but in reality formed gradually in the second, third, and fourth centuries, and is of much value in reference to the history of polity, and Christian archæology generally.”[696]