The Lord’s Day: Sunday
I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, —Revelations 1:10
The phrase, “the Lord’s Day” appears only once in the Bible: Revelation 1:10. This was written close to, but before AD 70(20). So it was in common usage in the life time of the Lord’s apostles. It is the English translation of the koine Greek kyriake. The adjective kyriake (Lord’s) often elided its noun, as in the neuter kyriakon for “Lord’s [assembly],” the predecessor of the word "church"; the noun was to be supplied by context.
The term "Lord's" appears in The Teaching of the Twelve Apostles or Didache, a document dated between AD 70 and 120, Didache 14:1 and is translated by Roberts as, "But every Lord's day gather yourselves together, and break bread, and give thanksgiving”; another translation begins, "On the Lord's own day". The first clause in the Greek "κατά κυριακήν δέ κυρίου," literally means "On the Lord's of the Lord,” a unique and unexplained double possessive, and translators supply elided the noun, e.g., "day" (ἡμέρα hemera), "commandment" (from the immediately prior verse 13:7), or "doctrine". This is one of two early extra-biblical Christian uses of “κυριακήν." Didache 14 was apparently understood by the writers of the Didascalia(21) and Apostolic constitutions(22) as a reference to Sunday worship.
Ignatius of Antioch used "Lord's" in a passage of his letter to the Magnesians: If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teache.” —9:1J. B. Lightfoot
The apocryphal Gospel of Peter (verse 34, 35 and 50), probably written about the middle of the 2nd century or perhaps the first half of that century. The Gospel of Peter 35 and 50 use kyriake as the name for the first day of the week, the day of Jesus' resurrection. That the author referred to Lord's Day in an apocryphal gospel purportedly written by Peter indicates that the term kyriake was very widespread and had been in use for some time.
Around 170 AD, Dionysius, Bishop of Corinth, wrote to the Roman Church, "Today we have kept the Lord's holy day (kyriake hagia hemera), on which we have read your letter." In the latter half of the 2nd century, the apocryphal Acts of Peter identify Dies domini (Latin for "Lord's Day") as "the next day after the Sabbath," i.e., Sunday. From the same period of time, the Acts of Paul present the Apostle praying "on the Sabbath as the Lord's Day (kyriake) drew near.”
The above information, though somewhat clinical, is offered to established the meaning of the term, “the Lord’s Day,” as indicating Sunday.
The seventh day Sabbath belonged to the old system that had an end, the Eighth Day (Lord’s Day) speaks of time unending; a kingdom that will not pass away. A Kingdom, world without end: just as the number eight on it side (∞) is the symbol of infinity(23).
When Jesus was asked about Kingdom life He taught the parable of the wine and wineskins(24). New wine, Jesus said, was to be put into new wineskins. Only in this way would the wine be preserved. So it is, the New Wine of the New Creation would have a new day of worship to contain its New Mysteries(25). That Day was called The Lord’s Day. See the manner in which Christ lay hold on this day: He arose from the dead, He appeared to His disciples repeatedly, Christ, in the form of the Holy Spirit came to the believers, all on this day. Surely it is the Lord’s Day.
Creation of Light and Resurrection: Sunday
The resurrection day (Sunday) marked the beginning of the New Creation for Christians. Justin Martyr, when writing to Emperor Marcus Aurelius, explains the Christians’ day of worship: “We all gather on the day of the sun" (τῇ τοῦ ῾Ηλίου λεγομένη ἡμέρᾳ, recalling both the creation of light and the resurrection. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead” —First Apology, AD 155-157).
From the very first Christians believed the resurrection and ascension of Christ signals the renewal of creation, making the day on which God accomplished it a day analogous to the first day of creation when God made the light. (Justin Martyr mentions the reasons for worshipping on Sunday was “recalling both the creation of light and the resurrection.”) Some of these Christians who left writings referred to Sunday as the “eighth day.” The Epistle of Barnabas(26) stated the eighth-day assembly (Saturday night or Sunday morning) marks both the resurrection and the new creation. By the mid-2nd century, Justin Martyr wrote in his apologies about the cessation of Sabbath observance and the celebration of the first (or eighth) day of the week (not as a day of rest, but as a day for gathering to worship): "We all gather on the day of the sun" (τῇ τοῦ ῾Ηλίου λεγομένη ἡμέρᾳ, recalling both the creation of light and the resurrection). He argued that Sabbath was not kept before Moses, and was only instituted as a sign to Israel and a temporary measure because of Israel's sinfulness, no longer needed after Christ came without sin. Justin also draws a parallel between the Israelite practice of circumcision on the eighth day, and the resurrection of Jesus on the "eighth day”
Sunday Worship Equals Sun Worship?
There are some things that are realities in our world, with which we have to deal. When we ascertain words to indicate days or months we can hardly escape the pagan or, at least, pre-Christian origin of such words. On one hand we might acknowledge that one cannot use such words as: “Monday” without recognizing the “day of the moon”; or Wednesday without recognizing "Wodenor" or “Thursday” without recognizing the “day of Thor”; or “Sunday” without acknowledging the “day of the Sun.” On the other hand, are we not simply designating days of the week without any worship or veneration to pagan gods? Most of us would say that it is the “other hand” that is true.
By far the loudest objection that we hear from the Seventh Day Sabbath camp of Christians is the charge of “Sun Worship.” The charge is so loud that anything that remotely resembles any association with the sun, in any way, is taboo for the Christian. So, then, it is argued that Christians could not have “the day of the sun” (Sunday) as the fixed day of corporate worship. That is as nonsensical as us saying that for them to worship on Saturday is the worship of the god Saturn and embracing astrology.
It most likely does not help the cause of Sunday worship in the eyes of the Seventh Day crowd when we offer Justin Martyr’s apology to Marcus Aurelius when he describes the corporate worship of the Christians as being on “the day of the sun.” When I quote Justin, I, myself, cringe. Not because it is offensive to me, but because I know how the uneducated are going to receive it.
Firstly, context is everything. Here the addressee is a pagan emperor who has a certain understanding of the importance of the sun and the day of the week signed to it. Justin’s mission is to effect the Emperor’s opinion of the Christians. So, Justin writes: “We all gather on the day of the sun" (τῇ τοῦ ῾Ηλίου λεγομένη ἡμέρᾳ, recalling both the creation of light and the resurrection.” Here is a common ground for Rome and Christians to meet: the day the Roman’s hold as important is also the Christians’ most holy day. A wise move on Justin’s part. Secondly, what is wrong with associating Christ with the sun, or the sun with Christ? Does not the Bible already do that very thing? Of course it does. The prophet Malachi references Jesus as the “Sun of Righteousness”: e.g. "But unto you that fear my name shall the Son of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall." Malachi 4:2
So, then, the Christian church has biblical authority (Malachi 4:2) to employ the sun as a symbol of the Son of God. Surely, since the Lord chose the “day of the sun” for the day of His resurrection there is no harm, and everything right, in associating the two. Justin, and the rest of Christianity, saw as, at least, one reason for Sunday worship being: “light” was created on the first day of the creation week(27). The Apostle John mades this connection when he proclaimed Jesus as “The True Light”(28). The dove is seen to represent the Holy Spirit because of its presence at the baptism of Jesus by John the Baptist; fire is a symbol of the Hoy Spirit because of its presence in the Upper Room; the Sun is a symbol of the Son of God because Malachi said so. The title of Jesus as “The Light of the World”(29) is a direct reference to the Sun which is the light of the physical world. For this reason Jesus’ birth is associated with the winter solstice: either the birth of the conception — most likely the latter; and His resurrection with the “day of the sun.” So, Christian, you may participate in Easter Sunrise Service and not concern yourself with worshipping the Sun god, but assured you are worshipping the God for Whom the sun is but the symbol.
The Week Is Holy Unto The Lord
We would observe that to every time allotment given to man only the seven day period we call the week has no rhyme or reason other than God choose it. The year is governed by the sun; so is the 24 hour day, the hour, the minute and second. The month is regulated by the moon. Upon what is the week based? God.
God chose the seven day period that is so important throughout the Bible; in both physical time as well as prophetic time. The seven day week is holy to the LORD. It behoves us, then, who seek to please our Creator, to join with Him in acknowledging this sacred time allotment. The best we can do is join with the historical church and set aside the First Day of the Week (the Eighth Day) as the holiest of the seven: We may call it the holiest of the holy. Or in the terminology of the Old Testament saints: the “Holy of Holies”(30).
Chapter One, "The First Day of the Week"
https://bishopjerrylhayes.blogspot.com/2019/05/the-christians-day-of-worship.html
Chapter Two, "The Eighth Day"
https://bishopjerrylhayes.blogspot.com/2019/07/the-christian-day-of-worship-chapter.html
This has been the third of three chapters on Sunday as the biblical day for Christian corporate worship. Be sure to continue the series at the links provided here:
Chapter One, "The First Day of the Week"
https://bishopjerrylhayes.blogspot.com/2019/05/the-christians-day-of-worship.html
Chapter Two, "The Eighth Day"
https://bishopjerrylhayes.blogspot.com/2019/07/the-christian-day-of-worship-chapter.html
Apostolically Speaking,
☩☩ Jerry L Hayes
(Mar David Ignatius)
Hello friends, I am a full time biblical researcher. I rely on freewill love offerings (from those of you who benefit from my work) and book sales for my support. Would you please consider leaving a small donation at the link provided here? Thank you for your support. -JLH
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Apologia is a polemical work of apologetics in the defense of Christian sacred days. Our focus is Sunday worship, Easter and Christmas. There has been little written in the line of a strong apologia for the observance to the traditional times. Bishop Hayes offers his work "Apologia, A Defense of Christian Sacred Days" to meet that need. This book establishes why Christians have observed Sunday as their primary day of worship right out of the gate. Also, within the pages of "Apologia" the reader will discover the true meaning of the terms 'Easter" and "Christmas". Both terms have come under sustained attack in recent years from an element that is antagonistic to traditional Christianity. Bishop Jerry L Hayes comes to the defense of historical Christianity in this work that is destined to become a classic. We know you will want to recommend "Apologia, A Defense of Christian Sacred Days" to all your friends and family.
Order your personal copy today from the link provided here:https://www.amazon.com/Apologia-Defense-Christian-Sacred-Days/dp/1099666589/ref=sr_1_1?keywords=Apologia%2C+Hayes&qid=1558905902&s=books&sr=1-1
Read more essays from the pen of the Bishop on Christian holy days at the links provided here:
Defending Easter
http://bishopjerrylhayes.blogspot.com/2019/04/defending-easter.html
Sunday Worship (A Discussion With Amú)
https://bishopjerrylhayes.blogspot.com/2019/05/sunday-worship-discussion-with-amu.html
End Notes
Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:
Hello friends, I am a full time biblical researcher. I rely on freewill love offerings (from those of you who benefit from my work) and book sales for my support. Would you please consider leaving a small donation at the link provided here? Thank you for your support. -JLH
https://www.paypal.com/cgi-bin/webscr?cmd=_s-xclick&hosted_button_id=4EXSWA2A47ARC
Order your personal copy today from the link provided here:https://www.amazon.com/Apologia-Defense-Christian-Sacred-Days/dp/1099666589/ref=sr_1_1?keywords=Apologia%2C+Hayes&qid=1558905902&s=books&sr=1-1
THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH
Read more essays from the pen of the Bishop on Christian holy days at the links provided here:
Defending Easter
http://bishopjerrylhayes.blogspot.com/2019/04/defending-easter.html
Sunday Worship (A Discussion With Amú)
https://bishopjerrylhayes.blogspot.com/2019/05/sunday-worship-discussion-with-amu.html
The Sign of Jonah, Defending Good Friday
End Notes
20 The early date for the writing of the book of Revelation. Among the scholars who argue for a pre-A.D. 70 date for the writing of the book of Revelation are: Abauzit, Glasgow, MacDonald, Bruce, Robertson, Westcott, Lightfoot, Hort, Schaff, Terry, Torrey, and Salmon. (See The New Unger’s Bible Dictionary, Moody.)
21 Didascalia, is a Christian treatise which belongs to the genre of the Church Orders. Scholars agree that it was a composition of the 3rd century, perhaps around 230 AD. The Didascalia was clearly modeled on the earlier Didache. The author is unknown, but he was probably a bishop. The provenance is usually regarded as Northern Syria, possibly near Antioch.
22 The Apostolic Constitutions or Constitutions of the Holy Apostles is a Christian collection of eight treatises which belongs to the Church Orders, a genre of early Christian literature, that offered authoritative "apostolic" prescriptions on moral conduct, liturgy and Church organization. The work can be dated from 375 to 380 AD. The provenance is usually regarded as Syria, probably Antioch. The author is unknown, even if since James Ussher it was considered to be the same author of the letters of Pseudo-Ignatius, perhaps the 4th-century Eunomian bishop Julian of Cilicia.)
23 John Wallis is credited with introducing the infinity symbol with its mathematical meaning in 1655, in his De sectionibus conicis.
24 Luke 5:33-39
25 Eucharist.
26. Epistle of Barnabas: a Greek epistle written between 70–132 CE. It is preserved complete in the 4th-century Codex Sinaiticus, where it appears immediately after the New Testament and before the Shepherd of Hermas. For several centuries it was one of the "antilegomena" writings that some Christians looked on as sacred scripture
27. Genesis 1:3, And God said, Let there be light: and there was light.
28. John 1:4-9, In him was life; and the life was the light of men. 5 And the light shineth in darkness; and the darkness comprehended it not. 6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world.
29, John 8:12, Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
30. Holy of Holies: Hebrew, קֹדֶשׁ הַקֳּדָשִׁים Qṓḏeš HaQŏḏāšîm; In the KJV always translated as “Holiest of All”
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