Similarly, in “Christian terminology,” there are many “sayings” and “phrases” that have evolved to form a distinct language, different from that commonly used in other spheres, regardless of race, color, region, or education. This terminology is often deeply connected to the “denomination” to which each believer belongs.
For instance, a member of the Baptist Church, regardless of where they come from, will feel comfortable in a congregation of the same denomination, even if it is thousands of miles away. When a member of the “Assemblies of God,” “Apostles and Prophets,” or the “Jehovah’s Witnesses” attends a place of worship of the same religious root anywhere in the world, they will feel at home. Each group develops its own set of expressions, methods, and beliefs that distinguish it from others.
A common factor among many Christian denominations is gathering on Sundays, which many have called the “Lord’s Day.” This designation is primarily based on the interpretation of two specific Bible verses, which will be analyzed in detail.
Below, I present the concordances related to these verses, according to the NIV Study Bible Edition:
Revelation 1:10:
“On the Lord’s Day I was in the Spirit, and I heard behind me a loud voice like a trumpet.”
Study Note:
“The Lord’s Day. This is the first use in Christian literature of ‘the Lord’s Day’ as a technical term for the first day of the week. The phrase may also have been used to distinguish the Christian celebration from the Jewish Sabbath.”
Acts 20:7:
“On the first day of the week we came together to break bread. Paul spoke to the people, and because he intended to leave the next day, kept on talking until midnight.”
Study Note:
“first day of the week. This is the earliest clear reference to Christians meeting for worship on Sunday, the first day of the week. The practice may have been in honor of Christ’s resurrection, which took place on the first day of the week.”
1 Corinthians 16:2:
“On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made.”
Study Note:
“first day of every week. This indicates that the early Christians had already begun to set aside Sunday as a special day for worship and fellowship.”
End of the biblical citations.
Let us first examine the origin of the comments and biblical references.
The verses cited above were taken from the New International Version, along with their respective comments. These passages aim to explain that the early Christians gathered on Sundays, considering it their main day of celebration. It is believed that over time, they began to call Sunday the “Lord’s Day” in commemoration of Jesus’ resurrection. Furthermore, the reference to 1 Corinthians 16:2 is used as evidence that the disciples met on Sundays and that, since then, practices such as Sunday preaching, the collection of offerings, and everything seen in modern congregations were carried out in a similar manner to this day.
Many assume that the comments that appear in Bibles are part of the Scriptures; however, they are not.
The division of the Bible into chapters and verses is a practice that developed over time and did not exist in the original manuscripts. The Bible was originally written in the form of continuous scrolls without numerical subdivisions, a format that gradually changed to facilitate reading, study, and referencing.
The division of the Bible into chapters was introduced in the eighteenth century by Stephen Langton, who was the Archbishop of Canterbury, England. Langton, who was also a professor at the University of Paris, implemented this division in 1227, aiming to make the texts more accessible and easier to cite. His chapter system was widely accepted and became the standard in Latin translations of the Vulgate, later adopted in translations into other languages.
The division into verses was introduced later, in the sixteenth century, primarily by two figures. In 1551, French printer Robert Estienne (also known as Stephanus) created the verse division in the Greek New Testament. Estienne included verse numbers in the margins of his Greek edition to facilitate references and comparisons. By 1571, he had completed the division of the entire Bible (both Old and New Testaments) in his Latin version.
In the case of the Old Testament, the tradition of dividing texts into smaller sections has its roots in ancient Hebrew texts. The Jews had already developed divisions in the Tanakh, or Hebrew Bible, known as parashot, or sections, but without a precise numbering system.
Over time, these divisions became a standard, adopted in both Protestant and Catholic translations, as well as versions in other languages. The Geneva Bible, published in 1560, was one of the first English translations to include the complete division into chapters and verses, which helped popularize it among English-speaking readers. Since then, the chapter and verse system has become a universal feature of the modern Bible, allowing texts to be studied and cited with precision.
The comments that appear in study Bibles or annotated Bibles come from scholars and theologians of different eras and denominations who have analyzed the biblical texts and provided their interpretations. These comments are not part of the original text but are added to help the reader understand the historical, cultural, linguistic, and theological context of biblical passages. Each edition of a study Bible reflects the perspectives and theological background of its authors, so the comments may vary depending on the denomination and background of those who prepared them. Additionally, many Bible organizations, such as the United Bible Societies, also produce Bibles with comments based on modern scholarship and accessible to a broad audience. It is important to remember that these comments do not hold authority over the biblical text, and while they are useful for study, they are considered personal interpretations and not Scripture inspired by God.
Thus, the comments found in Bibles, which many have used to justify the observance of Sunday instead of the biblical Sabbath, lack both authority and biblical foundation, as we will analyze further. We will see that the term “The Lord’s Day” does not refer to Sunday, nor was Sunday considered by the disciples as the main day to worship God.
Let us now examine what the aforementioned verses related to the Lord’s Day and the biblical Sabbath refer to.
In Revelation 1:10, John describes that he was “in the Spirit on the Lord’s Day,” meaning that he was in a spiritual state, under the influence of the Holy Spirit, when he received a vision about the events that will occur during the return of Jesus Christ, which was called the Day of the Lord.
The phrase “the Lord’s Day” or “the great and dreadful day of the Lord” appears in various books of the Bible, especially in prophetic contexts that speak of a day of judgment or divine intervention. Some relevant verses include:
Joel 2:31
“The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord.”
Malachi 4:5
“See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes.”
Zephaniah 1:14-15
“The great day of the Lord is near—near and coming quickly. The cry on the day of the Lord is bitter; the Mighty Warrior shouts his battle cry. That day will be a day of wrath—a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness.”
If you want to learn more about this topic, I invite you to listen to our study titled: The Day of Jehovah’s Vengeance.
In this passage from John 1:10, John does not specifically mention any day of the week. Therefore, assuming that the vision occurred on a Sunday is an interpretation that lacks a solid foundation, both logical and scriptural. The date or exact day when John received this revelation is not relevant, nor is the place where he received it. What truly matters is the content of the vision and attention to the prophesied events that will occur in the near future.
John’s revelation focuses primarily on the return of Jesus and the events that will unfold at that time. This raises the question: Where does the idea that Sunday is the “Lord’s Day” come from? One possible explanation is the influence that Catholic tradition has had on modern evangelical Christianity. As is widely known, Catholicism emerged as an amalgamation of beliefs, many of them stemming from pagan religions, especially those practiced by the Romans, which trace their origins to Babylonian religion.
During Roman domination, several Jewish leaders sought to restore Israel’s sovereignty, resisting foreign rule. Among these, the revolt led by Simon Bar Kokhba between the years 132 and 135 AD stands out. Bar Kokhba was considered by many of his followers to be a potential “Messiah” as he led an insurrection against the Roman Empire. Initially, the rebels managed to control Jerusalem and other parts of Judea, establishing a brief autonomy. However, the rebellion was ultimately crushed by the Roman Emperor Hadrian, who sent large military forces to regain control.
As a consequence of the defeat, Hadrian took harsh measures against the Jews, banning them from entering Jerusalem and enacting laws that restricted fundamental Jewish practices, such as circumcision. Additionally, Hadrian renamed the province of Judea to Syria Palaestina and founded a new Roman city in Jerusalem, Aelia Capitolina, which included a temple dedicated to Jupiter. This was a clear act of Romanization and a blatant disregard for traditional Jewish practices.
These repressive measures significantly impacted the relationship between emerging Christianity and Judaism. It is believed that the prohibition of Jewish practices led to a growing separation between Christians and Jewish customs, facilitating the development of distinct traditions, such as observing Sunday instead of the Sabbath. Some historians suggest that the observance of Sunday began to gain popularity among Christians as a way to differentiate themselves from Jews and avoid Roman persecution, which included the prohibition of the Sabbath.
In the fourth century, under the reign of Constantine the First, this separation was further solidified. Constantine, the first Roman Emperor to declare himself a Christian, adopted several measures that favored Christianity and restricted pagan practices. Although the authenticity of Constantine’s conversion has been questioned, his decision to favor Christianity was largely strategic, given the growing number of followers of this faith. Constantine postponed his baptism until shortly before his death in 337, a fact some interpret as a sign that his commitment to the new religion was more political than spiritual.
The Church of Rome, as the principal Christian seat in the capital of the Empire, played a central role in the adoption of Sunday as a day of worship, replacing the observance of the Sabbath. This change was promoted through three main approaches: theological, social, and liturgical. Socially, the Sabbath, traditionally celebrated with joy, was transformed into a day of fasting and penance, contrasting with Sunday celebrations. This was aimed at clearly distinguishing Christians from Jews and encouraging them to embrace the new day of worship with greater enthusiasm. Over time, these actions contributed to the consolidation of Sunday as the predominant day of worship in Christian tradition, marking a significant break with the Jewish roots of the faith.
From a theological perspective, the Sabbath ceased to be considered a universal commandment and came to be seen as a precept exclusive to the Jewish people, as part of the Law of Moses. According to Justin Martyr, an influential Christian apologist of the second century, God imposed the Sabbath specifically on the Jews as a “sign” to distinguish them, interpreting it as a punishment for their infidelities (Dialogue with Trypho, chapters 23 and 29). This view reflects the idea that the Sabbath had a special purpose for the people of Israel and was not an obligation for Christians.
Liturgically, the Sabbath lost its sacred character within some Christian communities, becoming a secular day on which the Eucharist was not allowed to be celebrated. This was because partaking of bread and wine was considered an interruption of the fast observed on Saturdays (Pope Innocent the First, Letter to Decentius). This practice contrasted with the growing importance of Sunday, particularly due to its association with Jesus’ resurrection.
Eusebius, Bishop of Caesarea (260–340 AD), defended the idea that the celebration of Sunday was an apostolic tradition, meaning it originated with Jesus’ first followers. Eusebius attributed this practice to a council convened around 198 AD by the Roman bishop Victor, who sought to unify the Christian celebration of Passover around Resurrection Sunday (Ecclesiastical History 5:23 and 5:25). This claim has led some historians to mistakenly believe that the observance of Sunday has apostolic origins.
The transition from Saturday to Sunday as a day of worship was rooted not only in theological and liturgical grounds but also in significant social and cultural components. During the Roman Empire, sun worship gained great popularity, with the “day of the sun” (Sunday) becoming an important day. This day was associated with the worship of Sol Invictus, a cult that even Roman emperors promoted to reinforce their authority and foster social cohesion.
The seven-day weekly cycle, adopted by the Romans in the first century AD, included days dedicated to different deities, such as the sun (Sunday) and Saturn (Saturday). The popularity of sun worship, along with Sunday’s position in the week, facilitated its adoption as a Christian day of worship. This adoption helped distinguish Christians from Jews, who continued to observe the Sabbath, and integrated practices that resonated with Roman culture at the time.
This historical context demonstrates how the transition from Saturday to Sunday as the Christian day of worship was not merely a doctrinal change but was also influenced by the state politics of the era and the desire to differentiate emerging Christianity from traditional Judaism.
Are Sunday Gatherings God’s Will?
To claim that it is God’s will to change the Sabbath day from Saturday to Sunday and that He delights in the Christian church meeting on that day implies assuming that God approves of the existence of diverse doctrines among Christian denominations. However, according to Scripture, God cannot contradict His own laws. One of these laws is the observance of the Sabbath, which is included in the fourth commandment that He Himself wrote with His finger on Mount Sinai. This commandment establishes the sanctification of the Sabbath as a day of rest, demonstrating the seriousness and immutability of God’s laws.
God is zealous for His law, and while His commandments are unchanging, He is also a patient God, waiting for His people to turn to Him and obey His precepts. The Ten Commandments, which represent the foundation of God’s law, have not changed over time. Even under the New Covenant, the fundamental norms established in the original law remain valid and binding.
Throughout history, the people of Israel experienced prolonged periods of estrangement from God’s presence, such as the 430 years of slavery in Egypt. During that time, the Israelites adopted many of the customs and beliefs of the Egyptians, influences that became evident when, during their journey through the wilderness, some of them wished to return to Egypt to once again enjoy its food and comforts (Exodus 16:3). They longed to eat the vegetables and meat they had before, even if it meant returning to slavery in Egypt. Moreover, in an act of disobedience, they built a golden calf to worship, showing their inclination toward the idolatrous practices they had learned in Egypt (Exodus 32:1-6).
This type of behavior is not limited to ancient times. Today, Christians often adopt traditions without considering whether they align with biblical teachings. The practice of gathering on Sundays, though widespread, is not necessarily in line with what God established in His Word. The Bible clearly warns about the importance of avoiding practices that do not come from God: “Keep my requirements and do not follow any of the detestable customs that were practiced before you came, and do not defile yourselves with them. I am the Lord your God.” (Leviticus 18:30).
The fact that evangelical Christian churches have gathered on Sundays for centuries does not guarantee that they are fulfilling God’s will.
Similarly, the number of people gathering on Sundays is not an indicator that this practice is approved by God. The Bible offers numerous examples of the disobedience of the people of Israel, who, over long periods, strayed from God and did what was evil in His sight, even though the majority of the population shared those erroneous behaviors. History shows how millions of Israelites engaged in practices contrary to God’s will, resulting in serious consequences for them.
The observance of Sunday as a day of rest was officially adopted by the Roman Catholic Church in the fourth century during the reign of Emperor Constantine the First. Although this change had a significant impact on Christian practice, some theologians claim that it was not the Catholic Church that eliminated the observance of the Sabbath but, according to them, the Holy Spirit who inspired the authors of the New Testament to promote Sunday as the day of gathering for the first disciples. However, this interpretation is controversial, not without criticism, and frankly incorrect. Insisting that the Sabbath is no longer the designated day of rest by God can be seen as a way of challenging His authority and the teachings of the Bible. Respect for God’s law, including the command to sanctify the Sabbath, remains a topic of debate among the various branches of Christianity and deserves careful reflection based on Scripture and church history, not mere customs.
The Apostles Gathered on the Sabbath—and Every Day
The apostles continued to observe God’s command to gather on the Sabbath (the seventh day of the week, known as the day of rest). First and foremost, this was because they were Jewish and upheld the observance of God’s law, which included the sanctification of the Sabbath. There is no evidence in Scripture indicating that they changed this day of worship to another day, such as Sunday. On the contrary, we find multiple references demonstrating that the apostles and early Christians gathered on the Sabbath for worship and preaching.
Jesus, for His part, never suggested changing the day of rest. Instead, He clarified that it was appropriate to do good on that day, as shown in His teaching: “How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath.” (Matthew 12:12). This verse highlights that the intention of the Sabbath was not to restrict good deeds but to provide a sacred time for rest and benevolence.
When Jesus said: “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27), He was clarifying the purpose of the day of rest within the context of discussions about Sabbath observance. In this passage, Jesus responds to the Pharisees, who criticized Him and His disciples for picking heads of grain to eat on the Sabbath, as this action was considered work and, according to Pharisaic tradition, violated the Sabbath.
Jesus’ statement suggests that the Sabbath was established as a blessing for humanity, providing a day of rest and renewal. As one of the Ten Commandments, the Sabbath was intended to be a special time dedicated to a relationship with God, free from the pressures and demands of work. The phrase “for man” indicates that the day was created for people’s benefit and well-being, not as a burden or a set of restrictive rules. In contrast, the Pharisees had interpreted the Sabbath with such a strict focus that it had become a burden. Jesus pointed out that the original purpose of the Sabbath was not to impose unnecessary restrictions but to facilitate a time of rest and spiritual connection.
The Sabbath, rather than being a legalistic burden, should be a time of rest and renewal aligned with people’s needs and with a purpose of mercy and kindness. The phrase underscores the principle that God is merciful and cares about human well-being, so the Sabbath should reflect that mercy rather than impose unnecessary burdens. Jesus’ teaching invites believers to view the Sabbath not merely as a commandment but as an opportunity to renew their relationship with God and strengthen their spiritual life, remembering that divine laws are made for humanity’s benefit, not to impose additional burdens.
The book of Acts clearly shows that the disciples continued the practice of gathering on the Sabbath and did not abandon it. The following verses demonstrate that even after Jesus’ resurrection, His disciples continued meeting on the Sabbath to worship and teach, maintaining this tradition as part of their community life.
Acts 13:42-44:
“As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath. When the congregation was dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who talked with them and urged them to continue in the grace of God. On the next Sabbath almost the whole city gathered to hear the word of the Lord.”
These verses show that not only Jews but also Gentiles were interested in hearing the apostles’ teaching on the Sabbath. This suggests that the Sabbath continued to be a significant day for teaching and worship, even among new non-Jewish believers.
Acts 17:2-3:
“As was his custom, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that the Messiah had to suffer and rise from the dead. ‘This Jesus I am proclaiming to you is the Messiah,’ he said.”
This passage emphasizes Paul’s custom of teaching in the synagogue on the Sabbath. It reinforces the idea that even after Jesus’ resurrection, the Sabbath remained the day the apostles used to teach about the fulfillment of prophecies in Christ.
Acts 18:1-4:
“After this, Paul left Athens and went to Corinth. There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome. Paul went to see them, and because he was a tentmaker as they were, he stayed and worked with them. Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks.”
These verses illustrate that Paul not only preached to Jews but also to Greeks, showing that the synagogue and the Sabbath were the ideal settings to communicate Jesus’ message to all present, regardless of their origin.
Although the apostles regularly gathered on the Sabbath, the Scriptures also show that they did not limit their teaching and fellowship to just one day of the week. They met daily in the temple and in homes, strengthening their community and faith continuously.
Acts 2:46 states, “Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts.” This highlights the early Christian community’s practice of gathering daily, both for prayer and to share meals. While the Sabbath held a special place, the life of the early Christians reflected a daily commitment to prayer and fellowship.
Acts 5:42 says, “Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Messiah.” The apostles’ continuous teaching shows their dedication to spreading the gospel. This did not diminish the importance of the Sabbath but complemented their worship and teaching practices on that day.
Acts 19:8-10 recounts, “Paul entered the synagogue and spoke boldly there for three months, arguing persuasively about the kingdom of God. But some of them became obstinate; they refused to believe and publicly maligned the Way. So Paul left them. He took the disciples with him and had discussions daily in the lecture hall of Tyrannus. This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord.”
These passages describe Paul’s ministry in Ephesus. For three months, Paul boldly preached in the synagogue, reasoning and persuading about the kingdom of God. However, some listeners resisted and spoke against “the Way”—an early term for Christianity—in front of the crowd. Faced with opposition, Paul withdrew and continued teaching daily in the hall of Tyrannus, where he seemingly had freedom to share his teachings.
The testimony of Scripture suggests that the apostles maintained Sabbath observance, both due to their Jewish heritage and its significance in teaching and fellowship in the early church. However, their practice of gathering daily demonstrates a continuous attitude of worship, where the Sabbath was an essential but not exclusive part of their spiritual lives. This underscores the importance of constant devotion and a community united by the teaching of God’s word, transcending a specific day.
The Tradition of Sunday Gatherings in Modern Evangelical Churches
The practice of gathering on Sundays in modern evangelical churches has roots in a combination of historical tradition and theological justifications. This custom developed significantly after the fourth century, when Roman Christianity was consolidated as a religion within the Roman Empire under Emperor Constantine the First. Sunday, known as dies Solis or “day of the sun” in Roman culture, was already an important day in the empire, both for political and religious reasons, partly due to the popularity of the cult of Sol Invictus.
In 321 AD, Constantine issued a decree making Sunday a day of rest throughout the empire, facilitating the transition from Sabbath observance to Sunday worship in many Christian communities.
Theologically, several arguments emerged to justify Sunday as the new day of worship. One of the primary reasons is that Sunday commemorates the resurrection of Jesus Christ, which, according to the Gospels, occurred on the first day of the week (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1). For this reason, some Christian leaders of the time, such as Justin Martyr in the second century, defended Sunday as an appropriate day for Christian worship, arguing that it represented the beginning of a “new creation” through Christ.
Another significant reference is found in the book of Acts and some of Paul’s epistles, where the disciples are mentioned as gathering on the first day of the week (Acts 20:7; 1 Corinthians 16:2), which many interpret as a precedent for Sunday gatherings. However, these instances are not explicit commands to change the day of rest but rather records of practices in certain Christian communities.
Acts 20:7 highlights a miracle, not evidence of a shift in the day of worship dedicated to God:
Imagine the scene in Troas. It is the first day of the week, and a group of believers has gathered to listen to Paul, who knows this might be his last meeting with them. This is not their first gathering; in fact, like many early Christians, these disciples customarily met frequently—not just on Sundays but also at other times and places, sharing their lives in homes, the temple, and public squares.
Paul shares the Word with intensity, extending his message within the intimacy of that community of believers who understand that he will depart the next day. Eutychus, a young man present at the gathering, sits on a window listening but grows increasingly drowsy. The meeting continues until midnight, reflecting the community’s deep spiritual thirst for Paul’s teachings. However, Eutychus, overcome by sleep, falls into a deep slumber and, in a tragic turn of events, plummets from the window, falling from the third floor. The shock among those present is immediate.
This passage is not about a shift in the day of worship but about the dedication and eagerness of a community thirsting for God’s Word. It serves as a testament to the vibrancy and devotion of early Christian gatherings, regardless of the day.
Paul interrupts his teaching, descends to where Eutychus lies, and, embracing him, declares that his life is still in him. In an act of power and mercy, God allows this young man to be resurrected, filling the community with relief and joy. After this miraculous moment, the gathering continues, and Paul keeps sharing until dawn, as if time itself posed no limit to their fellowship and learning.
This story demonstrates that the frequency of their meetings was not focused on a particular day but on constant devotion. The significance of the account lies not in the day itself but in the demonstration of God’s power among His people and the shared life of a community united by faith.
1 Corinthians 16:2 and the True Purpose of Offerings
Paul’s instruction in 1 Corinthians 16:2 to set aside an offering on the first day of the week aligns with the practice of Jews and early Christians who observed the Sabbath as a day of rest. According to Jewish tradition, the Sabbath was a day of absolute rest during which no labor, including the collection of goods, was allowed. By asking for the offering to be set aside the day after the Sabbath—that is, Sunday—Paul respected this custom, ensuring that the Sabbath remained free from commercial or manual activities.
Additionally, the offering mentioned in this passage was specifically intended to help the brethren in Jerusalem who were experiencing great need due to a severe drought. This implies that the offering was primarily for food. The Jerusalem church faced economic difficulties, and Paul encouraged solidarity among Gentile and Jewish churches to meet their needs.
Thus, collecting this offering on Sunday does not imply that early Christians had changed their observance of the Sabbath or that it was a customary practice. Instead, it was a practical measure for a specific moment. The significance of recording this event was to document the acts of mercy the Corinthians performed for their brethren in Jerusalem.
The modern evangelical church continues the Sunday tradition, justifying it as a celebration of Christ’s resurrection and, in some cases, as a symbol of Christian freedom from the restrictions of Jewish law, which included strict Sabbath observance. Although Jesus and His apostles upheld the Sabbath commandment, this shift reflected more a disdain for Jewish practices and a disregard for God’s commands.
While not all evangelicals consider Sunday a substitute for the Sabbath, many view it as an opportunity to worship God and commemorate the resurrection, relying on these historical and traditional precedents—despite lacking theological support. However, this argument is also debatable, as Jesus did not rise on a Sunday, contrary to traditional Christian, particularly Catholic, claims.
When the Gospels mention the preparation day before the Sabbath, they refer to the eve of Passover and not the weekly Sabbath. This distinction is essential as it clarifies the time frame between the crucifixion and resurrection.
In John 19:31, it is mentioned that the Jews requested the removal of the bodies before the “great Sabbath.” This term, “great Sabbath” or “high Sabbath,” refers to the first day of the Passover festival, which was also a day of rest, regardless of the day of the week it fell on. Passover could occur on any day of the week, and the first day of this feast was always considered holy, akin to the weekly Sabbath.
Thus, if Jesus was crucified on the eve of Passover (likely a Wednesday or Thursday), the women would not have been able to prepare His body until after this “great Sabbath” of Passover. This explains why they returned to the tomb on the first day of the week, or Sunday, to finish preparing the body, as they could not do so during the Passover’s rest day or the weekly Sabbath that followed.
The Catholic Church’s Change to Easter Observance
The Catholic Church’s decision to change the date of Easter to avoid coinciding with Jewish Passover has its roots in the Council of Nicaea in 325 AD. During this council, Emperor Constantine the First and church leaders sought to unify the date of Easter, which until then did not have a fixed date and, in some Christian communities, coincided with Nisan 14, the day of Jewish Passover.
This practice, known as Quartodecimanism, caused controversy as some leaders wanted to distance Christianity from Jewish traditions due to the religious and cultural tensions of the time. Constantine further promoted the idea that Christianity should have a separate identity from Jewish customs, asserting that the resurrection celebration should “have nothing in common” with Jewish Passover.
Following this council, it was established that Christian Easter would be celebrated on the Sunday following the first full moon after the spring equinox. This allows Easter to fall between March 22nd and April 25th but avoids coinciding with Jewish Passover in most years, creating a symbolic separation between the two celebrations and consolidating the liturgical independence of Christianity from Judaism.
While this decision lacks any biblical foundation, it has remained in practice for centuries. Separating Christianity from its Jewish roots should not be seen as an achievement but rather as a regression.
Although the decision to change the date of Easter was resisted in some regions, eventually most of Western Christianity adopted this calculation. The difference in the date persists to this day between some Eastern and Western churches due to the use of different calendars for determining sacred dates. This reform established the basis for Easter observance in the Western Christian calendar as we know it today.
Observing the Sabbath Does Not Make You a Seventh-Day Adventist
Some may think, “I suspected it… whoever wrote this article must be an Adventist, since only Adventists and Jews keep the Sabbath!” Let me clarify this with complete honesty: I am NOT a Seventh-Day Adventist, nor am I Jewish. Allow me to explain the reasons for my perspective on the Sabbath, but first, I will show why I cannot be an Adventist.
The Seventh-Day Adventist Church has its roots in the Millerite movement of the 19th century in the United States. This movement was led by William Miller, a Baptist preacher who, based on his interpretations of the book of Daniel, believed that Jesus Christ would return to Earth in 1844. When the anticipated event did not occur—an incident known as “The Great Disappointment”—many followers were disillusioned and abandoned the movement. However, a small group continued studying the Scriptures, convinced that the error lay in the interpretation, not in their faith.
Eventually, some of those who persisted in biblical study, such as Joseph Bates, James White, and Ellen G. White, began to form the foundation of what would later become the Seventh-Day Adventist Church. Ellen G. White, in particular, became a central figure in this community, as Adventists believe she was blessed with the gift of prophecy. Her writings are considered inspirational and an important guide for the church, although not equal to Scripture.
One of the key topics that distinguished the Seventh-Day Adventists was the observance of the Sabbath. In their study of the Bible, particularly the Ten Commandments, Adventists concluded that the command to “Remember the Sabbath day by keeping it holy” (Exodus 20:8-11) referred to the seventh day of the week—the Sabbath—and not Sunday. Adventists argue that Jesus and the apostles also observed the Sabbath and contend that there is insufficient evidence in the New Testament to justify changing the day of worship to Sunday, a practice later adopted in Christianity under Roman influence.
For them, observing the Sabbath is a sign of obedience to God and a special connection with the Creator, as well as a reminder of creation and rest in Christ. They view the Sabbath not only as a commandment but also as an expression of faithfulness and an invitation to spiritual and physical rest in God.
However, focusing on a single commandment of God’s law and considering it a mark that separates them from other congregations is a narrow view of God’s plan. The Sabbath is not, nor will it ever be, a mark separating Christians from others. That sign was for the people of Israel, as stated in Exodus 31:13-17, where God tells Moses that the Sabbath will be a perpetual sign between Him and the children of Israel. This passage states that the Sabbath would serve as a reminder that God sanctifies His people. The mark that separates the true Church from the rest of the world and false Christians is the baptism of the Holy Spirit.
As we can see, some traditions, though born of good intentions, remain human customs that, far from pleasing God, may end up violating His commandments. The practice of observing Sunday as a day of worship instead of the Sabbath has its roots in ancient traditions, some with pagan backgrounds, that deviate from true worship and reverence to God as He established it.
Someone might ask, “Does this mean God is not present in Sunday congregations?” or “Does God reject prayers and praises offered on Sunday?” The answer is no. In His great mercy and faithfulness, God continues to listen to His people despite their deviations from His commandments. However, this does not mean our practice aligns with His will or the original teaching.
God established the Sabbath as a day of rest long before the Mosaic Law. He instituted it at creation when He rested and reiterated it in the fourth commandment, which He Himself wrote with His finger on stone tablets, and which the people of Israel heard directly from His mouth. This day, dedicated to sanctification and rest, reflects God’s purpose to provide a special time of communion and joy among believers.
National Ten Commandments Day in the United States
Today, in the United States, there is a religious movement that has even proposed celebrating a National Ten Commandments Day on a political level. National Ten Commandments Day in the United States is an initiative that began in 2005 to highlight the importance of the Ten Commandments as a moral foundation for society. This movement was driven by the Judeo-Christian organization Ten Commandments Commission, which has promoted observance of this day through celebrations and events in religious communities across the country.
The first official observance of this day took place on May 7th, 2006. Since then, religious groups, both Christian and Jewish, have supported the cause, viewing the Ten Commandments as a fundamental ethical code that should be more visible in public life.
The organization behind this day argues that the presence of the Ten Commandments in public spaces and their cultural recognition strengthens Judeo-Christian values in an increasingly secularized society. While some religious leaders support this proposal, others caution against the risk of politicizing the commandments and legislating their observance, arguing that respect for the commandments should come from personal convictions, not legal impositions.
Additionally, some criticize the movement for promoting Sunday as the day of rest, despite the fact that the biblical fourth commandment mentions the Sabbath, which has sparked debate among some religious sectors.
We must understand that God’s will does not change, and His law is clear regarding the sanctification of the Sabbath. In the book of Ezekiel, God laments the priests who profane His law and fail to distinguish between what is holy and what is profane: “Her priests do violence to my law and profane my holy things; they do not distinguish between the holy and the common; they teach that there is no difference between the unclean and the clean; and they shut their eyes to the keeping of my Sabbaths, so that I am profaned among them.” (Ezekiel 22:26). This verse underscores that when humanity deviates from God’s commandments, even religious practices can lose their sanctity and become profaned.
God calls us to worship Him on the day He sanctified for rest. There is no indication in the Bible that Sunday is that day. Observing a different day is a matter of disobedience, which has consequences. According to Scripture, it will be Jesus Christ Himself who, upon establishing His reign, will guide everyone to worship Him on the Sabbath. It is the responsibility of every believer to act according to God’s will now, as the prophet Isaiah warns that after His return, it will be too late to make the necessary changes: “As the new heavens and the new earth that I make will endure before me,” declares the Lord, “so will your name and descendants endure. From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me,” says the Lord. (Isaiah 66:22-23).
It is unfortunate that many Christian leaders defend Sunday observance when Scripture does not support this practice as the day of rest. Some rely on the fact that millions of Christians around the world follow this tradition, not realizing that it is not rooted in God’s will. However, it is important not to fall into the error of seeing Sabbath observance as God’s primary or sole commandment, as some sects propose. The Sabbath is one of many commandments in God’s law and cannot be separated from the rest of His teachings.
Since the earliest days of Christianity, the disciples observed the Sabbath along with the other laws and festivals established since creation. Jesus Himself kept the Sabbath, and His disciples followed His example, continuing this practice. Abandoning the Sabbath can be interpreted as a form of rebellion against divine instructions, disobeying the model of life God established.
My hope is that evangelical Christian congregations will recognize the Sabbath as the day of rest and celebration of God. While this may seem impossible today, I trust that God will change the hearts of Christians to understand that Sunday is neither the Lord’s Day nor the day of rest.
