When Christians think of Sundays they often think of it as day of rest. Some even think of the day as a Sabbath day. But where does this idea come from? When and why did Christians begin meeting on Sundays and did they think of Sunday as a replacement for the Saturday Sabbath that Jews were accustomed to observing?
My hope is to lay out a historical summary of when and why Christians began to meet on Sundays and how some began to think of Sunday as the new Sabbath day. Most of the information below is a summary of the “Lord’s Day” article found in the Dictionary of the Later New Testament and Its Developments edited by Ralph P. Martin and Peter H. Davids and published by InterVarsity Press.
From Scripture
To begin, we need to start with what we can learn from the Bible itself. Is there evidence that even in the time of Scripture that believers were meeting on Sundays? The answer is “yes”.
Several passages lead us to this conclusion. In 1 Corinthians 16:2 and Acts 20:7 we find that believers gathered on “the first day of the week.” This phrase, “the first day of the week”, is only used in the New Testament outside of these references to speak of the resurrection of Jesus. Compare Mark 16:2, Matthew 28:1, Luke 24:1, and John 20:1, 19.
We see especially in Acts 20:7 the connection of three major themes: a gathering, on the first day of the week, for the purpose of breaking bread. The phrase “to break bread” is not a typical Jewish expression for sharing a meal (versus “to eat bread”), but is a pointed way of referring to the Lord’s Supper, which was likely combined with an actual meal. What we see here then is a formal gathering of the church on the first day of the week with the purpose of celebrating the Lord’s Supper.
We also see a reference to this in Revelation 1:9-10 where John refers to “the Lord’s day.” Some have argued that this refers to the day of the Lord, but given the surrounding context of the letter, this seems unlikely. It also seems more likely to refer to Sunday, the first day of the week, when other writings outside of the New Testament are examined.
Other Early Sources
Didache 14.1-3, written at the turn of the second century refers to ordinary meetings taking place on the Lord’s Day centered on the breaking of bread.
Ignatius in Magnesians 9.1 makes the statement that Christians were “no longer sabbatizing but living according to the Lord’s day.” This was written c. 100-110.
Barnabas 15.9 (c. 130-135) refers to Christians gathering on the eighth day (as opposed to the seventh) and grounds the significance of that day in the resurrection. He also insinuates the day is a long-standing custom. He seems, like Ignatius, to exclude Sabbath day observance entirely.
Justin Martyr (c. 100-165) makes definite mention of Sunday and provides details of the days activities in Apology 1.67.
So, it seems from an early point on that at least some Christians recognized the “first day of the week” as a special day for gathering and partaking in communion.
Sunday gatherings do not rule out meetings on other days and likely existed peaceably alongside Sabbath observance for many believers. There is no evidence from the New Testament that the day replaced or rivaled Sabbath observance or that it had any connection to the Fourth Commandment at all. It seems completely tied to the resurrection. We see the two existing side by side as Paul addresses a church made up of Jewish and Gentile Christians in Romans 14:5.
In Ignatius and Barnabas we see more division between the two days as a result of a more distinct line being drawn between Christianity and Judaism in the second century. Rather than being viewed as a sect of Judaism, Christianity was being thought of as something altogether different; a “parting of the ways.”
Tertullian (c.160-225) is the first to suggest that work be deferred so as to enhance worship. Otherwise, Sunday was a work day and cessation from other activities on that day was not widespread until about the third century. Even then there was no connection with the Fourth Commandment, but the point was to make more time for worship.
It was Constantine’s edict in 321 that made Sunday an official day of rest. But again, it had no connection to the Sabbath. It was Ambrose and Chrysostom that later tied the day to the Fourth Commandment and following the fourth century there is a steady move towards identifying the Sabbath with Sunday.
This article is not meant to say much about what we ought to do in relation to the Sabbath. It is only meant to trace the history of the Christian practice of meeting on Sundays and our tendency to think of Sunday as the Sabbath. I’ll talk more about our relationship with the Sabbath in a future post.
Feel free to leave comments or questions.
Theologically Speaking 
Reblogged this on Highland Church of Christ Texarkana.
I’d like you to explore this topic further. My sister is of the view that the Sabbath is the only day of the week commanded in Scripture as a day of rest and that to replace the Sabbath with the Sunday is breaking God’s commands. She has taken on many Jewish customs and festivals as an extension of this position. To what extent has the Old Testament set a lasting precedent for us Christians, and how much room do we have to develop practices, as has happened with Sunday worship?
Hi Paula,
Thanks for your comment. I have a few things I am working on this morning, but I will be happy to share my thoughts on this subject a little later today. Thanks again for reading and commenting.
Hi again, Paula. The question you have regarding your sister is interesting because she seems to share a view that is becoming more widespread.
Let me start by addressing the question regarding the Sabbath and its relation to Christians. Our understanding of what the Sabbath was for in the OT will help us better understand how it relates to us now. In Colossians 2:16-17, Paul tells us the the Sabbath is a shadow of things to come, “but the substance belongs to Christ”. That is because the Sabbath was put in place as a part of the Mosaic Covenant (what we refer to as the OT Law) – compare Exodus 31:16-17. And the Law pointed to something beyond itself, Jesus Christ. All of those sacrifices and festivals pointed to a promised day when they they would be fulfilled and no longer be necessary. This is why there was a Sabbath. It was to remind the people on a weekly basis that one day their law-keeping would come to an end and they would enter into a rest from their sins. That day came when Jesus laid down his life for us. Hebrews tells us that those who are in Christ have entered their Sabbath rest (Hebrews 4:9-11). So, for Christians, every day is the Sabbath because we rest in Christ from our spiritual labors.
Christians have gathered to worship on Sundays not because it is a new Sabbath, but because it is the day of the week to remember the resurrection. We gather to worship and adore him and to look forward to his return. Those who set aside working to free up more time for these purposes should not think of it as a requirement, but as the desire of their hearts. Those who work should not feel as though they are breaking some command of God. Paul makes it clear in Romans 14:5 that there is nothing wrong with either.
I do not have a problem with those who want to observe the Sabbath as a way to remember the work that Christ has done for us, but I think those who say that we “must” do these things or we are acting contrary to God’s law are in the wrong.
As far as the OT feasts and festivals, I point you back to the Colossians 2:16-17 passage. Paul says they are all “shadows”. They all pointed forward to something beyond themselves: Jesus! Our lives should be Christ-focused as we remember his resurrection and look forward to the day he will return. Until then, we can rest in him knowing that our sins are forgiven and we stand blameless before a holy God.
Again, if someone wants to practice the OT feasts and holidays as a way of remembering what Christ has done, I am OK with that. I just think it is wrong to say we must.
I hope this is helpful to you. Thanks again!