Why Christians Worship on the Lord's Day: Understanding Sunday Worship
Why Christians Worship on the Lord's Day: Understanding Sunday Worship
J. Neil Daniels
The practice of Christians gathering for worship on Sunday, often referred to as the Lord's Day, is a deeply rooted tradition that reflects theological, historical, and biblical convictions. This essay explores the reasons why Christians worship on Sunday, addresses the claim that Saturday remains the Christian Sabbath, and refutes the notion that Sunday worship derives from pagan practices. By examining Scripture, early Christian writings, and historical context, we can understand the significance of Sunday worship and its distinct place in Christian tradition.
The Biblical Basis for Sunday Worship
The primary reason Christians worship on Sunday is tied to the resurrection of Jesus Christ, which occurred on the first day of the week. The New Testament records that Jesus rose from the dead on "the first day of the week" (Matt 28:1, Mark 16:2, Luke 24:1, John 20:1). This event is the cornerstone of Christian faith, signifying Christ's victory over sin and death and the inauguration of the new creation. The resurrection transformed the significance of the first day, making it a fitting time for Christians to gather in worship and celebration.
The New Testament also provides evidence of early Christians gathering on the first day of the week. In Acts 20:7, we read, "On the first day of the week, when we were gathered together to break bread, Paul talked with them." This passage indicates that the early church met on Sunday for communal worship and the breaking of bread, likely referring to the Lord's Supper. Similarly, 1 Corinthians 16:2 instructs believers to set aside offerings "on the first day of every week," suggesting that Sunday was a regular time for Christian gatherings. These texts demonstrate that the first day of the week held special significance for the early church.
The term "Lord's Day" appears in Revelation 1:10, where John writes, "I was in the Spirit on the Lord's Day." While the text does not explicitly define the Lord's Day, early Christian writings consistently identify it as Sunday, the day of Christ's resurrection. For example, the Didache (ca. 100 AD) instructs Christians to "come together on the Lord's Day" to break bread and give thanks. Ignatius of Antioch (ca. 110 AD) refers to Christians as those who "live according to the Lord's Day," distinguishing it from the Jewish Sabbath. These sources confirm that Sunday was recognized as the Lord's Day in the earliest Christian communities.
Rebutting the Claim that Saturday is the Christian Sabbath
Some groups, such as Seventh-day Adventists, argue that Saturday, the seventh day of the week, remains the Christian Sabbath and that Sunday worship is a departure from biblical teaching. This claim is rooted in the Old Testament, where the Sabbath is established as a day of rest and worship for Israel (Ex 20:8–11). However, a careful examination of scripture and the nature of the new covenant reveals that the Sabbath's significance has been transformed in Christ.
First, the New Testament indicates that the Sabbath, as part of the Mosaic Law, is not binding on Christians in the same way it was for Israel. In Colossians 2:16–17, Paul writes, "Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ." Here, Paul describes the Sabbath as a "shadow" that pointed to Christ, who is the fulfillment of the Law. Similarly, Romans 14:5–6 allows flexibility in observing special days, stating, "One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind."
Second, the resurrection of Jesus on Sunday marks a new era in salvation history. The Sabbath, tied to the creation order and Israel's covenant, was a sign of rest and God's deliverance (Deu 5:15). In the new covenant, Christ Himself is the believer's rest (Heb 4:9–10), and the first day of the week commemorates His resurrection, which fulfills and transcends the Sabbath. The early church's practice of gathering on Sunday reflects this theological shift, as they recognized the first day as the day of new creation and redemption.
Third, the claim that Saturday is the Christian Sabbath overlooks the voluntary nature of Sunday worship in the early church. Christians were not commanded to observe Sunday as a new Sabbath with the same legalistic requirements as the Jewish Sabbath. Instead, Sunday was a day of joyful gathering to celebrate the risen Lord. The absence of a direct command to worship on Sunday does not undermine its significance; rather, it reflects the freedom of the new covenant, where worship is guided by the Spirit and the example of the apostolic church.
Refuting the Claim that Sunday Worship Derives from Paganism
Another objection to Sunday worship is the claim that it was adopted from pagan practices, particularly the veneration of the sun god in Roman religion. Critics argue that Emperor Constantine, who legalized Christianity in the 4th century, instituted Sunday worship to align with pagan traditions. This claim, however, does not withstand historical scrutiny.
First, as noted earlier, the practice of Sunday worship predates Constantine by centuries. The New Testament and early Christian writings from the 1st and 2nd centuries confirm that Christians gathered on the first day of the week to commemorate the resurrection. For example, the Epistle of Barnabas (ca. 130 AD) states, "We keep the eighth day with joyfulness, the day on which Jesus rose from the dead." This evidence demonstrates that Sunday worship was an established Christian practice long before Constantine's reign.
Second, the association of Sunday with the "day of the sun" in Roman culture is coincidental and not causative. The names of the days of the week in many languages reflect pagan influences (e.g., "Sunday" from the sun, "Monday" from the moon). However, Christians did not choose Sunday because of its pagan connotations but because of its theological significance as the day of Christ's resurrection. Early Christians were fiercely monotheistic and opposed to pagan practices, making it unlikely that they would adopt a pagan day for worship without a compelling Christian reason.
Third, Constantine's role in Sunday worship has been exaggerated. In 321 AD, Constantine issued an edict declaring Sunday a day of rest in the Roman Empire, but this was a civil law, not a religious mandate. By this time, Christians had already been worshiping on Sunday for centuries. Constantine's edict likely accommodated existing Christian practice rather than imposing a new one. Furthermore, his conversion to Christianity, while influential, did not fundamentally alter the church's liturgical calendar, which was shaped by apostolic tradition.
The Theological and Practical Significance of Sunday Worship
Sunday worship holds profound theological meaning for Christians. It is a weekly celebration of the resurrection, which is the foundation of Christian hope. By gathering on the Lord's Day, Christians proclaim that Christ is risen and that His victory transforms their lives. Sunday also anticipates the eschatological rest promised in the new heavens and new earth, when believers will dwell with God forever (Rev 21:1–4).
Practically, Sunday worship fosters communal unity and spiritual renewal. The early church gathered to hear the Word, celebrate the sacraments, and encourage one another in faith. This pattern continues in Christian communities today, where Sunday services provide a rhythm of worship and rest in a busy world. While some Christians observe Sunday as a day of rest akin to the Sabbath, others emphasize its role as a day of worship without strict regulations, reflecting the freedom of the new covenant.
Conclusion
Christians worship on Sunday, the Lord's Day, because it commemorates the resurrection of Jesus Christ, the defining event of the Christian faith. Biblical evidence, early Christian writings, and historical practice confirm that Sunday was the day of worship for the early church, rooted in the apostolic tradition. The claim that Saturday remains the Christian Sabbath fails to account for the fulfillment of the Sabbath in Christ and the new covenant's emphasis on freedom. Likewise, the notion that Sunday worship derives from paganism is historically unfounded, as the practice predates Constantine and is grounded in Christian theology. By gathering on the Lord's Day, Christians celebrate the risen Lord, proclaim His victory, and look forward to the eternal rest He has promised. Sunday worship is not merely a tradition but a vibrant expression of faith in the One who makes all things new.
For Further Study
Primary Sources
Didache. Translated by Michael W. Holmes. The Apostolic Fathers: Greek Texts and English Translations. 3rd ed., Baker Academic, 2007, pp. 333–356.
Early Christian manual (late 1st or early 2nd century) that exhorts believers to assemble on “the Lord’s Day” (Did. 14.1), affirming Sunday worship in the post-apostolic community.
Ignatius of Antioch. Epistle to the Magnesians. Translated by Michael W. Holmes. The Apostolic Fathers: Greek Texts and English Translations. 3rd ed., Baker Academic, 2007, pp. 202–213.
Written ca. 110 AD, Ignatius contrasts those who live “according to the Lord’s Day” with those keeping the Sabbath, illustrating the early Christian prioritization of Sunday (Mag. 9.1).
Epistle of Barnabas. Translated by Michael W. Holmes. The Apostolic Fathers: Greek Texts and English Translations. 3rd ed., Baker Academic, 2007, pp. 380–441.
Dated ca. 130 AD, the epistle refers to the “eighth day” as the day of joy and Christ’s resurrection, implicitly affirming Sunday observance (Barn. 15.8–9).
Secondary Sources
Bacchiocchi, Samuele. From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity. Rome: Pontifical Gregorian University Press, 1977.
A scholarly defense of the Seventh-day Adventist position; while arguing for Sabbath continuation, Bacchiocchi presents extensive documentation on the shift to Sunday.
Carson, D. A., ed. From Sabbath to Lord’s Day: A Biblical, Historical, and Theological Investigation. Eugene, OR: Wipf & Stock, 1999.
Originally published in 1982, this volume offers a multi-author evangelical analysis of the Sabbath-Sunday transition from exegetical, historical, and theological angles.
Jewett, Paul K. The Lord’s Day: A Theological Guide to the Christian Day of Worship. Grand Rapids: Eerdmans, 1971.
A systematic theological reflection on the meaning of Sunday as the Christian day of worship, rooted in the resurrection event and early church tradition.
Rordorf, Willy. Sunday: The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church. Translated by A. A. K. Graham. Philadelphia: Westminster Press, 1968.
A landmark historical work demonstrating the non-pagan, resurrection-centered origins of Christian Sunday worship.
Strand, Kenneth A. The Early Christian Sabbath: Selected Essays and a Critical Bibliography. Berrien Springs, MI: Andrews University Press, 1982.
This collection of essays and annotated bibliography provides helpful insight from a Sabbatarian perspective while engaging with historical developments.
Webber, Robert E. Worship Old and New: A Biblical, Historical, and Practical Introduction. Grand Rapids: Zondervan, 1994.
An accessible yet scholarly introduction to Christian worship that highlights the theological and historical significance of Sunday in liturgical development.
Online Resources
Bauckham, Richard. “The Lord’s Day.” Themelios, vol. 6, no. 3, 1981, pp. 14–19.
A concise but substantial scholarly article discussing the biblical and patristic usage of Kyriake hemera (Lord’s Day).
González, Justo L. “The Lord’s Day and the Sabbath.” Christian History Institute.
A popular-level overview of the historical development of Sunday worship and its distinction from the Jewish Sabbath.
As always, excellent, with good scriptural support. Lat me make a comment that may be helpful. In the section, “The Biblical Basis for Sunday Worship,” you make this statement, “Third, the claim that Saturday is the Christian Sabbath overlooks the voluntary nature of Sunday worship in the early church. Christians were not commanded to observe Sunday as a new Sabbath with the same legalistic requirements as the Jewish Sabbath.” This is true, but the history of the church after the Reformation departed from the voluntary practices of the early church.
ReplyDeleteAfter the Reformation the church developed Sabbatarianism. This doctrine treated Sunday the same as the Sabbath Day, and enlarged the “day of rest” rule. In the OT the Sabbath was a day when regular employment stopped. In the OT the Sabbath Day was not a day of worship.
In many reformed churches in many countries Sunday became a day of mandatory, legislated day where certain business could not be opened. In some countries some social activities were banned by legislation. In some countries mandatory church attendance was legislated, with severe penalties for disobedience. In other countries failure to attend church on Sunday, and certain social activities on Sunday, were condemned by social and peer pressure.
Sabbatarianism made Sunday a Christian Sabbath in name and practice, with restrictions more harsh than the OT Sabbath Day, and mandatory attendance expected and sometimes legislated, and restrictions on social activities expected if not legislated. Many of these legal and social restrictions extended into the 20th century. Sabbatarianism was and is harmful to the voluntary nature of worship.
The source of Sabbatarianism was the failure of the Reformers and their spiritual heirs to distinguish between the Old Mosaic covenant and the New covenant in Christ that created the New Testament church. It was the failure of Covenant theology in identifying the NT church as a New Israel replacing national ethnic Israel in the purpose and plans of God. In plainer language it was the failure of Covenant theology and the suppression of Dispensational theology.
For a historical review of Sabbatarianism I recommend “The Peculiar Life of Sundays,” Stephen Miller (Harvard University Press, 2008).