the Decalogue in the early church - sabbath - spiritualized, trivialized, subsumed, abrograted, transferred, shadowize

Steven Avery

Steven Avery

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The Decalogue in Early Christianity
Robert M. Grant
https://www.cambridge.org/core/jour...christianity/2129F216DFAFA3D79C6D0658869FED8A

JSTOR - 1947
https://www.jstor.org/stable/1508077

Robert McQueen Grant (1917-2014)
http://en.wikipedia.org/wiki/Robert_M._Grant_(theologian)

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The Decalogue and the New Testament (1990)
David Flusser
https://www.jerusalemperspective.com/2534/

David Flusser (1917-2000)
https://en.wikipedia.org/wiki/David_Flusser

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Steven Avery

Steven Avery

Administrator
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Facebook - Patristics for Protestants - Aug, 2025
https://www.facebook.com/groups/patristicsforprotestants/posts/24384253754567090/
What is the origin of the Sabbath?

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Steven Avery
Joshua Nielsen - the preceding book was likely
Samuele Bacchiocchi, !938-2008
https://en.wikipedia.org/wiki/Samuele_Bacchiocchi
From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday. Observance in Early Christianity (1977 - not sure if that is the actual book date or the Doctorate)
He studied in Rome, controversy about an imprimatur for his doctorate, he was a Seven-Day-Adventist. Saw him speak once. The book is a good resource.
The Wikipedia page is helpful.

https://www.facebook.com/groups/pat...9014423564&reply_comment_id=24395916796734119

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A section from Bacchiochi above, footnote on p. 230.
14. Regarding the observance of the Sabbath in the early Church, see above the discussion on the Jerusalem Church and the Nazarenes, pp. 135f.; Gospel of Thomas 27: “[Jesus said]: If you fast not from the world, you will not find the kingdom; if you keep not the Sabbath as Sabbath, you will not see the Father” (E. Hennecke, New Testament Apocrypha, 1963,1, p. 514). The “Jewish-Christian” tendencies of this Gospel favor a literal interpretation of Sabbath observance; Justin Martyr in his Dialogue 47 differentiates between those Jewish-Christians who do and those who do not compel Gentiles to observe the Sabbath, thus clearly implying the existence of Sabbath-keeping Christians; Martyrdom of Poiycarp 8, 1 records that Polycarp’s death occurred on “a festival Sabbath day.” The phrase could well reflect Sabbath observance among some Christians in Asia Minor, in spite of their hostile attitude to the Jews exhibited by the document (see 12:2; 13:1); see below pp. 234-235 for a discussion of additional references from the Syriac Didascalia and of the Constitutions of the Holy Apostles.
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https://www.facebook.com/groups/pat...9014423564&reply_comment_id=24396543983338067

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Steven Avery
On the Pionius-Polycarp question, Everett Ferguson (b. 1933) is equivocal. “probably from the fourth century”. He does not mention Pionius by name, Bucolus is mentioned, the sabbath section is quoted, but he is emphasizing the use of the text for church hierarchy.
The Early Church at Work and Worship - Volume 1: Ministry, Ordination, Covenant, and Canon (2013)
https://books.google.com/books?id=n3ZMAwAAQBAJ&pg=PA59
Lightfoot said 4th century, Roger Pearse follows his lead.
The reasons given for the late date are not totally convincing, and the sabbath quote itself should be part of the analysis.
https://www.facebook.com/groups/pat...384253754567090/?comment_id=24396207603371705

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Steven Avery
Here is a quote from Richard Bauckham (b. 1946) from the Donald Arthur Carson (b. 1946) book::
8. “Sabbath and Sunday in the Post-Apostolic Church,”
by R J Bauckham
From Sabbath to Lord's Day
edited by D. A. Carson
p. 267-268

With the exception of Pseudo-Barnabas, no Christian writer before Tertullian104 refers to the Sabbath commandment as part of the Decalogue. This is extraordinary in view of the fact that the Decalogue undoubtedly held a central place in early Christian ethical instruction, so much so that it may have been on account of Christian use that it was withdrawn from the synagogue liturgy early in the second century.105 But extant examples of early Christian paraenesis based on the Decalogue106 show that it was used with considerable selectiveness and flexibility, and normally with reference only to the second table. In none of the extant examples does the Sabbath commandment appear in any form.

Gentile Christians took over the Jewish regard for the Decalogue as the epitome of the Law, but translated this into an identification of the Decalogue with the law of nature common to Christians and Jews.107 As the law' of nature, the Decalogue was written on the hearts of the pre-Mosaic patriarchs, and must be sharply distinguished from the rest of the Mosaic legislation, which consisted of temporary' commandments "given for bondage and for a sign" to Israel.108 Yet the Sabbath is never treated with the special regard that its place in the Decalogue would seem to demand; rather it is consistently classed with the temporary ceremonial law.

104 De Pud. 5.

105 R. M. Grant. "The Decalogue in Early Christianity.” HTR 40 (1947): 2; C. W. Dugmore. The Influence of the Synagogue upon the Divine Office (London: Oxford University Press. 1944). p. 29; hut cf. Rordorf. Sunday, p. 106 n. I.

106 Pliny. Ep. 10:96-97; Did. 2, Barn. 19; Aristides, Apol. 15:3-5; Thcophilus, Ad Autol. 2:34-35; 3:9; cf. Justin, Dial. 12:3. Already in the New Testament: Romans 13:9; 1 Timothv L9-10.

l07 Irenacus, Adv. Haer. 4:13:4.

I08 lrenaeus, Adv. Haer. 4:16:3.

https://www.facebook.com/groups/pat...384253754567090/?comment_id=24396418750017257

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Steven Avery
Apparently, the first writer that we have available who talks in terms of a transfer to The Lord's Day (Sunday) from the 7th-day Creation Sabbath is Eusebius of Caesarea .
Richard Bauckham in the Carson book has a number of pages on thi, especially p. 282-285:
From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation
edited by D. A. Carson
https://books.google.com/books?id=cTj7DwAAQBAJ&pg=PA282
It is with this background in mind that we must examine in some detail the first extant Christian work that claims that the Sabbath has been transferred to Sunday. This is Eusebius of Caesarea's commentary on Psalm 91 (92 in English versions), which is to be dated after A.D. 330.
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Samuele Bacchiocchi touches on this on p. 237-238 and p. 306
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Roger Pearse looked into the quote here:
A stray quotation from Eusebius, “Commentary on the Psalms” (2009)
Roger Pearse
https://www.roger-pearse.com/weblog...ation-from-eusebius-commentary-on-the-psalms/


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Steven Avery

Steven Avery

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Facebook - Patristics for Protestants
Andrew Beardsley - Sept 2018
https://www.facebook.com/groups/884609654958164/posts/1868913663194420/
Has anyone else realized that Modern Christian's categorize both the Ten commandments and the Laws of Moses into the Same Law while Early church fathers and early church writtings did not?
It was rather astonishing to hear the view of the East in regards to The 10 commadments and the Law of Moses which still matches today what was taught by Justin Martyr and the Didascalia Apostolorum.
"Yet when thou readest the Law, beware of the Second Legislation, that thou do but read it merely; but the commands and warnings that are therein much avoid, lest thou lead thyself astray and bind thyself with the bonds which may not be loosed of heavy burdens. For this cause therefore, if thou read the Second Legislation, consider this alone, that thou know and glorify God who delivered us from all these bonds. And have this set before thine eyes, that thou discern (p. 5) and know what [in the Law] is the Law, and what are the bonds that are in the Second Legislation, which after the Law were given to those who, in the Law and in the Second Legislation, [[14]] committed so many sins in the wilderness. For the first Law is that which the Lord God spoke before the people had made the calf and served idols, which consists of the Ten Words and the Judgements. But after they had served idols, He justly laid upon them the bonds, as they were worthy. But do not thou therefore lay them upon thee; for our Saviour came for no other cause but to fulfil the Law, and to set us loose from the bonds of the Second Legislation. For He set loose from those bonds and thus called those who believe in Him, and said: Come unto me, all ye that toil and are laden with heavy burdens, and I will give you rest [Mt 11.28]. Do thou therefore, without the weight of these burdens, read the simple Law, which is in accord with the Gospel..."
Didascalia Apostolorum, Chapter II
This goes along with what the actaully bible makes a distintion between which us the Two Laws. The Law of God and the Law of Moses.
Dan 9:11: Yea, all Israel have (((transgressed your law))), even by departing, that they might not obey you voice; therefore the curse is poured upon us, and the oath that is written in the ((((law of Moses)))) the servant of God, because we have sinned against him.
The Law of God is Good was the Natural Law which was written on the hearts of men in the beginning but were more clearly understood when written on Stone.
The Law of Moses was added according to the Bible """because of Transgressions"".
We can also look at this as Pre-Golden Calf and Post-Golden Calf.
You may if you want to which is Free will(pre-golden calf) vs I am Commanding you to do something(post-golden calf) .
Laws given for our well being(pre-golden calf) vs Laws given for punishment of Israel for the Golden Calf incident(post-golden calf).


Matthew Myss - June 7, 2025
http://www.facebook.com/groups/patristicsforprotestants/posts/9969242823161423
Does anyone know of any patristic quotes from the period between the Council of Nicaea to the 7th century that state that Christians did not observe the ceremonial Law, such as the Sabbath, food laws, and festivals like the Day of Atonement and Passover and Christians are no longer bound to those things? Because I know John Chrysostom in his sermons “Against the Judaizers” also known as “Against the Jews” talks about it, but I’m interested if any other writers talk about it. This is because I’m compiling a list of patristic quotes from the early church fathers to refute the claims of the Hebrew Roots Movement and I'm mostly done with the Pre-Nicene period, but not the post-Nicene period.
 
Steven Avery

Steven Avery

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Sabbath - spiritualized, trivialized, subsumed, abrograted, transferred, shadowize - dispensational -
FACTNet Message Board:
Sabbath Day and the Ten Commandments

accept
Gnosticize
Mosaicize
accept but make Sunday worship day
 
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Steven Avery

Steven Avery

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Review and Herald (1978)
https://www.google.com/books/edition/Bible_Answers/-gaHL5YeFugC?hl=en&gbpv=1
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A stray quotation from Eusebius, “Commentary on the Psalms” (2009)
Roger Pearse
https://www.roger-pearse.com/weblog...ation-from-eusebius-commentary-on-the-psalms/

He says on the ninety-second Psalm :
“The Word by the new covenant translated and transferred the feast of the Sabbath to the morning light and gave us the true rest, viz., the saving Lord’s Day.”
“On this day, which is the first of light and of the true sun, we assemble, after an interval of six days, and celebrate holy and spiritual Sabbaths, even all nations redeemed by him throughout the world, and do those things according to the spiritual law which were decreed for the priests to do on the Sabbath.”
“And all things whatsoever that it was the duty to do on the Sabbath, these we have transferred to the Lord’s Day as more honorable than the Jewish Sabbath.”​
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In another work—his Commentary on the Psalms—there are several passages about the Lord’s Day which were brought to light by the late Moses Stuart, Professor of Sacred Literature in the Theological Seminary of Andover, Massachusetts. They are partly quoted in his work on the Apocalypse (vol. ii. p. 40), and are appended to the American and later English editions of Gurney’s Brief Remarks on the Sabbath (see below, ii. 386).

The Eusebius material is as follows (minus the excitable capitalisation and italicisation that moved even Cox to apologise):​

In commenting on Psal. xxi. 30 (xxii. 29 in our English version), Eusebius applies the verse to the celebration of the Lord’s Supper every Sunday.
…on Psal. xlv. 6 (xlvi. 5), he says, “I think that the Psalmist describes the morning assemblies in which we are accustomed to convene throughout the world;”
… on Psal. lviii. 17 (lix. 16), he declares that “By this is prophetically signified the service which is performed very early and every morning of the resurrection-day throughout the whole world.” (Comm., in Montfaucon’s Collectio Nova Patrum, pp. 85, 195, 272.)​
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But then he discusses a large chunk of the commentary. This I find is at Migne col. 1169/1170B:​

… on Psalm xci. (xcii.), which is entitled, A psalm or song for the sabbath-day. He begins his commentary by stating that the patriarchs had not the legal Jewish sabbath; but still ‘given to the contemplation of divine things, and meditating day and night upon the divine word, they spent holy sabbaths which were acceptable to God.’
Then, observing that the Psalm before him has reference to a sabbath, he refers it to the Lord’s day, and says, that ‘it exhorts to those things which are to be done on resurrection-day.’​
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Then he says Eusebius quotes the commandment, that it was addressed to the Jews, and that they often violated it. Then Eusebius continues:​

Wherefore as they rejected it [the sabbatical command] the Word [Christ], by the New Covenant, Translated and transferred the feast of the sabbath to the morning light, and gave us the symbol of true rest, viz. The Saving Lord’s Day, the first [day] of the light, in which the Saviour of the world, after all his labours among men, obtained the victory over death, and passed the portals of heaven, having achieved a work superior to the six-days’ creation on this day, which is the first [day] of light and of the true Sun, we assemble, after an interval of six days, and celebrate holy and spiritual sabbaths, even all nations redeemed by him throughout the world, And do those things according to the spiritual law, which were decreed for the priests to do on the sabbath; for we make spiritual offerings and sacrifices, which are called sacrifices of praise and rejoicing; we make incense of a good odour to ascend, as it is said, ‘Let my prayer come up before thee as incense.’ Yea, we also present the shewbread, reviving the remembrance of our salvation, the blood of sprinkling, which is of the Lamb of God, who taketh away the sins of the world, and which purifies our souls. . . . Moreover we are diligent to do zealously, on that day, the things enjoined in this Psalm; by word and work making confession to the Lord, and singing in the name of the Most High. In the morning, also, with the first rising of our light, we proclaim the mercy of God toward us; also his truth by night, exhibiting a sober and chaste demeanour; And all things whatsoever that it was duty to do on the sabbath [Jewish seventh day,] these we have transferred to the Lord’s day, as more appriately belonging to it, because it has a precedence and is first in rank and more honourable than the Jewish sabbath. For on that day, in making the world, God said, Let there be light, and there was light; and on the same day, the Sun of righteousness arose upon our souls. Wherefore it is delivered to us [paradodotai, it is handed down by tradition,] that we should meet together on this day ; and it is ordered that we should do those things announced in this Psalm.​
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Note the reference to “the Sun of righteousness”, Sol Iustitiae, as a title for Christ, doubtless in rivalry to Sol Invictus.

Somewhat later Eusebius mentions the title of the psalm and adds that it is not about the Jewish Sabbath but …​

…it signifies the Lord’s Day and the resurrection day, as we have proved in other places.​
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His final quote is this:​

This scripture teaches, [that we are to spend the Lord’s Day,] in leisure for religious exercises (twn theion askisiwn,) and in cessation and vacation from all bodily and mortal works, which the scripture calls sabbath and rest.​
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These are interesting comments, and go to show that this work must contain interesting sidelights on the practise and thinking of the early church, just as so many of Eusebius’ works do. Surely it is time that this work was edited properly?​
 
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Steven Avery

Steven Avery

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Bacchiochi on Eusebius transfer and Christ instituting?

the feast of the Sabbath to the rising of the light, and he has transmitted to us, as a figure of the true rest, the day of the Saviour, the day which belongs to the Lord, the first day of light, in which the Saviour of the world, after having accomplished all His works among men, and obtained victory over death, passed through the doors of heaven” (Commentaria in Psalmos 91, PC! 23, 1169).

F. A. Regan, Dies Dotninica. p. 56, rightly points out that Eusebius was a victim of “gross exaggeration” in affirming that “it was Christ Himself who instituted the transfer."

Perhaps Eusebius himself recognized that he had crossed the limits of the credible, since a few paragraphs later he contradicts what he had previously stated, saying:

“Verily, all the rest, all that was prescribed for the Sabbath, we have transferred to the Lord’s Day, inasmuch as it is the most important, the one which dominates, the first and the one who has more value than the Sabbath of the Jews (tou loudaikos sabbotou timioteras)" (ibid.. PG 23, 1172). For other references see above fn. 15 and below pp. 28Sf.

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p. 306
88. The fact that Sunday came to be viewed no longer as the continuation but rather as the replacement of the Sabbath—the new Sabbath— limited the possibility of applying to Sunday the eschatological symbolism of the eighth day, since the latter implies continuation rather than substitution. Eusebius expresses explicitly this concept of “transference” when he states:

“All that had been prescribed for the Sabbath, we have transferred to the Lord's day, since it is more authoritative, the one that dominates, the first and the one which has more value than the Sabbath”
(Commentaria in Psalmos 91, PG 23, 1172).

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Steven Avery

Steven Avery

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Transfer to Sunday refs

Sabbath Question

My friend Dusty asked why Christians celebrate Sabbath on Sundays, the 1st day of the week. I am familiar with the argument in a broad sense, but not enough to give a proper answer. Anyone have a paper or source written on the subject? SDG
puritanboard.com puritanboard.com

There are several different views on the sabbath. Among them are:

Seventh Day Sabbath

First (or Eighth) Day Sabbath

Jesus is our Sabbath

One in seven day's is the sabbath

Everyday belongs to the Lord

The challenge is to form the best biblical argument in support of one of these and honor God in and by your convictions.
 
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