Saturday vs Sunday Worship in Christianity

The observance of a specific day for worship and rest has deep roots in both Jewish and Christian traditions, though the designated day and its theological interpretation differ significantly between Saturday (the Sabbath) and Sunday (the Lord's Day).

The concept of the Sabbath originates in the creation narrative, where God rested on the seventh day after six days of creation, blessing and sanctifying it ^{[2, 1]}. The Decalogue explicitly commands the observance of the Sabbath, stating, "Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to Yahweh your God" [Exodus 20:8-10]. This day was to be a "Sabbath of solemn rest, a holy convocation" where no work was to be done [Leviticus 23:3]. The Sabbath was also understood as a sign of the covenant between God and Israel [Exodus 31:13, 17] and a type of heavenly rest [Hebrews 4:4, 7]. Jewish tradition emphasizes refraining from one's own ways, pleasures, and words on the Sabbath, calling it a "delight" and "honorable" [Isaiah 58:13].

In the New Testament, Jesus affirmed his authority over the Sabbath, declaring, "the Son of man is Lord, even of the Sabbath" [Matthew 12:8, Mark 2:28]. He performed healings on the Sabbath, which sometimes drew criticism from religious leaders [Luke 13:14]. Early Christian practice, however, began to shift from Saturday to Sunday. While the New Testament does not contain an explicit command to change the day of worship, there are indications that the early church met on the first day of the week. For instance, the disciples gathered on the first day of the week to break bread [Acts 20:7], and Paul instructed the Corinthians to set aside offerings on the first day of the week [1 Corinthians 16:2]. The term "Lord's Day" (Revelation 1:10) is widely understood to refer to Sunday, commemorating Christ's resurrection on that day.

Different Christian traditions have developed varying perspectives on the observance of Sunday. John Calvin, a key figure in Reformed theology, argued that while the ceremonial aspects of the Old Testament Sabbath were abrogated, the need for a designated day of worship and rest remained. He stated that the seventh day was abrogated, but it was "nevertheless necessary to keep some one day" ^[5]. Calvin viewed the change from Saturday to Sunday not as a mere change of day but as a shift from a typical distinction to a more spiritual observance, emphasizing that the "same sanctity" should not be mentally attributed to the new day in the same way as the Jewish Sabbath ^[5]. Charles Hodge, another Reformed theologian, highlighted the importance of Sunday as a day of rest and religious observance for the physical and spiritual well-being of the laboring class, suggesting that proper observance provides "the best restorative" ^[3].

Other traditions also emphasize the spiritual significance of Sunday. Lutheran theology, as expressed in Luther's Small Catechism, connects the forgiveness of sins, life, and salvation to the sacraments, which are typically observed in corporate worship settings on Sunday ^[7]. The Anglican Thirty-Nine Articles of Religion, while not directly addressing the day of worship, underscore the importance of God's eternal purpose and the calling of believers through grace, which is often experienced in communal worship ^[4].

Some Protestant academic interpretations suggest that the observance of the Sabbath in its original form is not required for Christians, viewing discussions about specific holy days as secondary to faith in Christ ^[6]. This perspective often points to passages like Romans 14:5, which states, "some think one day is more holy than another day, while others think every day is alike," suggesting a freedom in Christ regarding such observances ^[6]. However, the spiritual principle of setting aside time for worship and rest remains a common thread across most Christian denominations, even if the specific day differs from the Old Testament Sabbath.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Sabbath, The — Instituted by God -- Ge 2:3. Grounds of its institution -- Ge 2:2,3; Ex 20:11. The seventh day observed as -- Ex 20:9-11. Made for man -- Mr 2:27. God Blessed. -- Ge 2:3; Ex 20:11. Sanctified. -- Ge 2:3; Ex 31:15. Hallowed. -- Ex 20:11. Commanded, to be kept. -- Le 19:3,30. Commanded to be sanctified. -- Ex 20:8. Will have his goodness commemorated in the observance of. -- De 5:15. Shows favour in appointing. -- Ne 9:14. Shows considerate kindness in appointing. -- Ex 23:12. A sign of the covenant -- Ex 31:13,17. A type of the heavenly rest -- Heb 4:4,”
Smith's Bible Dictionary “Smith's Bible Dictionary: Sabbath — (shabbath), "a day of rest," from shabath "to cease to do to," "to rest"). The name is applied to divers great festivals, but principally and usually to the seventh day of the week, the strict observance of which is enforced not merely in the general Mosaic code, but in the Decalogue itself. The consecration of the Sabbath was coeval with the creation. The first scriptural notice of it, though it is not mentioned by name, is to be found in (Genesis 2:3) at the close of the record of the six-days creation. There are not wanting indirect evidences of its obser”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 46: So far from Sunday, as generally spent by the labouring class, being a day of refreshment, it is just the reverse. Monday is commonly with them the worst day in the week for labour; it is needed as a day for recovery from the effects of a misspent Sunday (3.) If the labouring classes are provided with healthful places of abode and are not overworked, then the best restorative is entire rest from ordinary occupations, and directing their thoughts and feelings into new channels, by the purifying and elevating offices of religion. This is th”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 241: Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified f”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: “ne discernans entre le Dimanche et le Sabbath autrement, sinon que le septiéme jour estoit abrogé qu’on gardoit pour lors, mais qu’il on faloit, neantmoins garder un;”—making no other distinction between the Sunday and the Sabbath, save that the seventh day, which was kept till then, was abrogated, but that it was nevertheless necessary to keep some one day. But this is nothing else than to 344 insult the Jews, by changing the day, and yet mentally attributing to it the same sanctity; thus retaining the same typical distinction of”
Romans (Protestant academic) “Tyndale House on Romans 14:5: 14:5 some think one day is more holy than another day, while others think every day is alike: The reference is probably to Jewish festival days and to the Sabbath; cp. Col 2:16. With Christ’s provision of salvation, observance of the Sabbath in its original form is not required of Christians.”
Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), –Answer: 3bThat is shown us in these words: _Given_, _and shed for: –Answer: 3bThat is shown us in these words: _Given_, _and shed for you_, _for the remission of sins_; namely, that in the Sacrament forgiveness of sins, life, and salvation are given us through these words. For where there is forgiveness of sins, there is also life and salvation.”

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