What Day Did Christians Worship On in the 2nd Century AD?

Understanding Seventh-day Sabbath Keepers

Seventh-day Baptists and Seventh-day Adventists share a strong belief that God wants them to observe the seventh-day Sabbath.

• Seventh-day Baptists, whose tradition goes back to about 1650, have a long history of this practice.
  
  
• Seventh-day Adventists, who began observing the Sabbath in 1846 (after Ellen G. White and other early leaders adopted it), have been doing so for 179 years.

Both groups firmly believe the Ten Commandments are God's eternal law for everyone, and that the Fourth Commandment specifically instructs them to keep the Sabbath on the seventh day.

Interestingly, back then, many Christians in English-speaking countries often used the terms "Sabbath" and "Lord's Day" to mean the same thing: Sunday. Most of them thought they were following the Fourth Commandment by worshiping on Sunday.

Adventist Beliefs About the Sabbath

Adventists believe the Sabbath should still be kept based on these five main ideas:

1.  They assume that all early leaders from Adam to Jacob and his sons kept the Sabbath based on their understanding of Genesis 1-2 and Exodus 20:11, which says God rested on the seventh day after creation.

2.  They assume that all Ten Commandments are still God's eternal law for Christians, and that when Jesus spoke about the Law in Matthew 5:17-18, he was talking specifically about the Ten Commandments.

3.  They assume that the apostles told all Christians to keep the Sabbath, and that Gentile Christians universally kept the Sabbath in the first century after Jesus' death, burial, and resurrection.

4.  They assume that the Pope and the Catholic Church changed the weekly day of worship from the Sabbath to Sunday sometime after Constantine ended Christian persecution with the Edict of Milan in 313 AD.

5.  They assume that Ellen G. White was correct when she had visions indicating the Sabbath became a crucial test for all Christians after Christ entered the Most Holy Place on October 22, 1844. They believe the Sabbath will distinguish true Christians from false ones just before Christ returns, with those who don't keep the seventh-day Sabbath receiving the Mark of the Beast and persecuting those who do.

Looking at Early Christian Practices

If the first four of these assumptions are true, you'd expect most Christians to have kept the Sabbath until at least the end of the second century, about 170 years after Jesus' resurrection, which is roughly how long Seventh-day Adventists have kept the Sabbath.

So, let's explore what Christians living in the second century had to say about the seventh-day Sabbath and the first day of the week (which they often called the Lord's Day or the eighth day).

As I've read the writings of these early second-century Christians, some of their scriptural reasoning is more convincing than others. However, their words help us understand what Christians practiced and believed about the Sabbath and the Lord's Day back then. It's clear from their writings that Christians during this time continued to face persecution from both Roman authorities and Jews who didn't accept Jesus as the Christ, and many died for their faith. I'll be quoting their writings from Volume 1 of the Ante-Nicene Fathers [1]. I encourage you to read more of the context of each passage yourself.

What the Church Fathers Say

Ignatius 108 AD

Let's start by looking at what Ignatius, a close friend of the apostle John and the bishop of the church in Antioch, Syria, had to say. Around 108 AD, Ignatius was arrested and taken to Rome, where he was executed for his Christian faith. During his journey to Rome, he wrote several letters to various Christian churches. Here's what he wrote in his Epistle to the Magnesians [2]:

“If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day on which also our life has sprung up again by Him and by His death—whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master—how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher?”

He further emphasizes the significance of the Lord's Day by calling it:

"...the resurrection day, the queen and chief of all the days of the week." (Chapter 9, from the longer version of the epistle)[3]

Essentially, Ignatius is arguing for a clear distinction between Jewish practices (like Sabbath observance) and Christian practices. He sees the "Lord's Day" (which is universally understood to be Sunday) as the proper day for Christian worship and celebration because it commemorates the resurrection of Jesus Christ, which brought about "newness of hope" and "life." His statement implies that this shift from Sabbath to Lord's Day was already a recognized practice among Christians in his time (early 2nd century AD).

Barnabas 61 AD

Next, let's examine the Epistle of Barnabas. This letter is believed to have been written by a Jewish Christian from Alexandria, Egypt, around 100 AD, during the time of the Roman emperors Trajan and Hadrian. The author quotes from the biblical book of Isaiah (specifically, Isaiah 1:11-14):

“‘What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more, My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.’ He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.”[4]

Later, the writer of the Epistle of Barnabas says,

“Further, He says, “Your new moons and your Sabbaths I cannot endure.” Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when He had manifested Himself, He ascended into the heavens.”[5]

Justin Martyr (165 AD)

Justin Martyr was born a Gentile in Samaria around 114 AD and died a martyr for Christ in Rome in 165 AD. He studied various schools of philosophy before coming to learn of Christ through an old man whom he met. He wrote his First Apology to Antonius Pius, who was emperor from 138-161 AD, to explain to him who Christians were and to appeal that Roman authorities should no longer persecute or put to death believers in Christ merely because they were Christians. In explaining who Christians are, he often quotes from the words of Christ in the four Gospels and also from the Old Testament, where he makes extensive references to the prophecies about Christ. He explains the time when the Christians come together to worship as follows:

“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.”[6]

He goes on to explain more about why Christians meet on Sunday by saying,

“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 Savior on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.”[7]

Justin Martyr also wrote Dialogue with Trypho, in which he had an extended conversation with a Jew named Trypho. I encourage all to read the full account of this discussion, as I will only be able to give a few highlights of their discussion here. In this discussion, Justin was seeking to convince Trypho that Jesus was the Messiah, who fulfilled all that the Law and Old Testament prophets had written about him, while Trypho was seeking to persuade Justin to become circumcised and keep the whole Law of Moses, including circumcision, the Sabbath, and the other festivals. Early in this discussion, Justin asks Trypho,

“Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do?”[8]

Trypho replies to Justin,

“Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read that the soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally.”[9]

After affirming that Christians believe with Jews in the God of Abraham, Isaac, and Jacob who led the people of Israel out of Egypt, Justin said that he believed in a final law and covenant which is greater than the Law of Moses:

“For the law promulgated on Horeb is now old and belongs to yourselves alone, but this is for all universally. Now law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and eternal and final law—namely, Christ—has been given to us, and covenant is trustworthy, after which there shall be no law, no commandment, no ordinance.”[10]

Here, Justin seems to be referring to the point that Paul was making in Galatians 3:15-25 that the Law was to continue only until the coming of the Seed, which is Christ, and that now that faith has come, we are no longer under the supervision of the Law. Likewise, in Ephesians 2:11-16, Paul speaks of Christ destroying the barrier dividing Jewish and Gentile believers, “by abolishing in his flesh the law with its commandments and regulations.” Paul also remarked in 2 Corinthians 9:19-23 that while he was not under the Law, he was not lawless, but was under the Law of Christ.

Justin continued by affirming that the righteous men mentioned in Genesis before Abraham, who included Melchizedek, were uncircumcised and kept no Sabbaths. He concludes by saying to Trypho that,

"For if there was no need of circumcision before Abraham, or of the observance of Sabbaths, of feasts and sacrifices, before Moses; no more need is there of them now, after that, according to the will of God, Jesus Christ the son of God has been born without sin, of a virgin sprung from the stock of Abraham."[11]

Justin here observes that the first mention of anyone keeping the seventh-day Sabbath is found in Exodus 16:23, where the leaders of Israel came to Moses to try to understand why the people had gathered a double portion of the manna on the sixth day. It was only then that Moses told them that tomorrow would be a holy Sabbath of rest.

Justin also makes the same point as Paul in Romans 4:9-12, that Abraham received circumcision as a sign of the righteousness that he had received by faith before he was circumcised, when he said that,

"For when Abraham was in uncircumcision, he was justified and blessed because of the faith he reposed in God, as the Scripture tells. Moreover, the Scriptures and the facts themselves compel us to admit that He received circumcision for a sign, and not for righteousness."[12]

Justin asks Trypho why it was so important that the Sabbath be kept, that the priests worked on the Sabbath by offering sacrifices in the temple, and that sons were circumcised on the Sabbath. Here, Justin echoes the point made by Jesus in Matthew 12:5 that the priests desecrate the Sabbath and yet are innocent. Trypho, in reply, acknowledged that he did not have a good answer to Justin’s questions.

Later in the discussion, Trypho asked whether those who believe in Jesus as the Christ yet also wish to keep the institutions of Moses can still be saved. Justin replied,

“In my opinion, Trypho, such a one will be saved, if he does not strive in every way to persuade other men,—I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so.”[13]

Trypho replied, “Why then have you said, ‘In my opinion, such a one will be saved,’ unless there are some who affirm that such will not be saved?”[14]

Justin acknowledged that there were some Christians who would have no fellowship with those Christians who were circumcised and kept the Law and the Sabbath, but that he did not agree with them. Justin says that as long as these believers in Christ who keep the Sabbath and circumcision do not compel other Christians “… either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren.”

However, Justin observed, “But if Trypho some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them.” [15]

Justin Martyr told Trypho that Christians at the time were divided into four main groups when it came to practices like circumcision, following Jewish Law, and observing the Sabbath.

1. Some Jewish Christians continued to circumcise their sons and follow the Jewish Law, including the Sabbath. However, they were still happy to be part of the same Christian community as non-Jewish believers who didn't follow these practices.
   
   
2. Other Jewish Christians also circumcised their sons and followed the Jewish Law and Sabbath. But they believed that non-Jewish Christians absolutely had to do the same to be saved.
   
   
3. Justin and most non-Jewish Christians did not get circumcised or follow the Jewish Law and Sabbath. They were okay with Jewish Christians who continued these practices, as long as those Jewish Christians didn't demand the same from non-Jewish believers. However, Justin and his group refused to associate with the second group of Jewish Christians who insisted that non-Jewish believers must be circumcised and keep the Law and Sabbath to be saved.
   
   
4. A small group of non-Jewish Christians wouldn't even associate with Jewish Christians who continued to be circumcised and keep the Law and Sabbath, even if those Jewish Christians didn't try to force non-Jewish believers to do the same. Justin disagreed with this strict view.

The Jewish believers in the second group (who insisted everyone follow the Law) had strong theological reasons based on the Old Testament for their beliefs. They taught that everyone should be circumcised and follow all of Moses's laws, including the Sabbath and other Jewish festivals. Their views on circumcision and the Law were the same as the group Paul argued with in Antioch, as described in the Bible's book of Acts (Chapter 15).

Likewise, when Paul returned to Jerusalem in Acts 21, the leaders of the church spoke about how many Jews had come to believe in Christ and that they were all zealous for the Law. These leaders urged Paul to keep the Law because he was a Jew, but agreed the Gentiles need only keep the rules given at the Council at Jerusalem in Acts.

“Take these men, join in their purification rites, and pay their expenses, so they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals, and from sexual immorality.”[16]

It was clear that these Jewish believers in Jerusalem continued to keep the whole Law, as demonstrated by the request that the leaders of the church in Jerusalem made to Paul so that he would show that he also kept the Law. He was asked to join in the purification rites of those who had taken a Nazrite vow and to pay for their expenses, which included the offering of a lamb sacrifice in the temple.

Ireneus (202 AD)

I would like us to hear next from Irenaeus, who lived from about 130 to 202 AD. He served as the bishop of Lyon, which is in what is now southern France. He was concerned with many different heresies facing the Christian Church and wrote Against Heresies. He spoke of a group of Jewish Christians called Ebionites, who practiced circumcision and kept the law:

“They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law.”[17]

Justin also mentioned Jewish believers who sought to force Gentile believers to practice circumcision, the Law, and the Sabbath. We can see why these Judaizers would have also rejected Paul.

Eusebius (339 AD)

Eusebius, who lived from 260-339 AD, also wrote about the Ebionites in his The History of the Church. He notes that Christians called them Ebionites, which means “poor” in Hebrew, because they held a low opinion of who Christ was. One group held that Jesus was born of Mary with a human father and became the Christ because of his righteous character. Other Ebionites held that Jesus was born of the virgin Mary by the Holy Spirit but denied his pre-existence as the Word of God. He noted that both groups of Ebionites “... observed the Sabbath and the whole Jewish system: yet on the Lord’s Day they celebrated rites similar to our own in memory of the Savior’s resurrection.” [18]

What We Learned About Early Christians in the Second Century

Here's a summary of what we've seen about how Christians practiced their faith in the 2nd century:

1. Sabbath vs. Sunday: Christians consistently saw the Sabbath (Saturday) and Sunday as distinct. They often called Sunday "the Lord's Day" or "the eighth day."
   
   
2. Sunday Worship Not the Sabbath: When Christians gathered for worship on Sunday, they didn't consider it as fulfilling the Old Testament commandment to keep the Sabbath.
   
   
3. A Few Jewish Christians Kept the Law: A small group of Jewish Christians continued to follow Jewish Law, which included circumcision and observing the Sabbath and other festivals.
   
   
4. Fellowship Despite Differences: Justin Martyr and most non-Jewish believers were still willing to worship alongside Jewish Christians who kept the Law, as long as those Jewish Christians didn't demand that non-Jewish believers do the same.
   
   
5. Some Demanded Full Jewish Law Adherence: There were some Jewish Christians who insisted that non-Jewish Christians must be circumcised and follow the entire Jewish Law, including the Sabbath and other festivals, to be saved. This was the same viewpoint as the group Paul argued with in the book of Acts (Chapter 15).

The Adventist Sabbath Assumption

Examining Seventh-day Adventist Beliefs About the Sabbath

Let's break down five common assumptions made by Seventh-day Adventists about the Sabbath and compare them with what the Bible and early Christian writings tell us.

Assumption 1: Everyone Before Moses Kept the Sabbath

Adventist Belief: Seventh-day Adventists believe that all the early leaders in the Bible, from Adam to Jacob, kept the Sabbath. They base this on the creation story in Genesis (God resting on the seventh day) and the Ten Commandments (which mention God resting on the seventh day).

The Historical/Biblical Answer: Early Christian leader Justin Martyr clearly stated that the Sabbath wasn't observed before Moses, and his Jewish debate partner, Trypho, never challenged this. While Genesis could suggest the Sabbath started at creation, another Bible passage, Deuteronomy 5:15, says the Israelites were to keep the Sabbath to remember their rescue from slavery in Egypt. It's not a strong argument to say something existed just because it's not mentioned as not existing. In fact, Exodus 16 gives a stronger hint that the weekly Sabbath wasn't kept by the Israelites until God provided manna in the desert.

Assumption 2: The Ten Commandments Are God's Eternal Law for Everyone

Adventist Belief: Seventh-day Adventists assume that all Ten Commandments are eternal laws for all Christians. They believe that when Jesus spoke about fulfilling "the Law" in Matthew 5:17-18, he was specifically talking about the Ten Commandments.

The Historical/Biblical Answer: Justin Martyr's writings don't suggest that Jewish believers were only pushing for Gentile Christians to follow the Ten Commandments. When Jesus mentioned "the Law and the Prophets" in Matthew 5:17-18, he was referring to the entire Old Testament (all five books of the Law and the writings of the prophets). [19]

It's also important to notice the word "until" used twice in Matthew 5:18. While the first "until" (heaven and earth disappear) hasn't happened yet, the second "until" (everything is accomplished) has happened. Jesus fulfilled everything through his death, burial, and resurrection, which brought in the New Covenant. On Resurrection Sunday, Jesus himself spoke about fulfilling everything written about him in the Law, Prophets, and Psalms. If Jesus was talking about the whole Law of Moses in Matthew 5:17-18, and if one argues that not everything has been fulfilled yet, then they would logically have to argue that all people must keep the entire Law of Moses, including circumcision, animal sacrifices in the temple, and the Sabbath—which is what Trypho actually urged Justin to do.

Assumption 3: The Apostles Taught All Gentile Christians to Keep the Sabbath

Adventist Belief: Seventh-day Adventists assume that the apostles instructed all non-Jewish Christians to keep the Sabbath, and that they all did so universally in the first century after Jesus' resurrection.

The Historical/Biblical Answer: The apostle Paul addressed the issue of holy days in his letters multiple times:

• In Galatians 4:8-11, Paul expressed concern that the Galatians were returning to observing specific days, fearing they were falling back into slavery. He wrote this letter because some Jewish believers were telling non-Jewish Christians they had to be circumcised and keep the Law.
  
  
• In Romans 14:5-8, Paul spoke about believers having different convictions regarding special days—some consider one day special, others consider all days alike—and that each person should follow their own conviction. This reflects the same freedom that Justin Martyr mentioned for believers who kept the Sabbath but didn't demand others do the same.
  
  
• In Colossians 2:16-17, Paul clearly stated, "Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ." Paul understood "festival, New Moon celebration, and Sabbath" to include all the Jewish holy days, just as these terms are used together in the Old Testament. If he had meant to exclude the weekly Sabbath, he could have just said "festivals and New Moon celebrations." [20]

Furthermore, non-Jewish Christians would have faced significant challenges trying to avoid work on the Sabbath, as it wasn't a recognized holiday in the Roman world. Yet, Paul's letters show no evidence of believers asking questions about such difficulties, which suggests that Gentile Christians weren't attempting to keep the Sabbath in this way.

All evidence from the second century also indicates that the majority of non-Jewish Christians never kept the Sabbath in the first century; otherwise, they would have continued to do so in the second century, much like Seventh-day Adventists have consistently kept it for over 175 years.

Assumption 4: The Pope and the Catholic Church Changed the Worship Day to Sunday After 313 AD

Adventist Belief: Seventh-day Adventists assume that the pope and the Catholic Church changed the weekly worship day from the Sabbath to Sunday sometime after Emperor Constantine ended the persecution of Christians with the Edict of Milan in 313 AD.

The Historical/Biblical Answer: Early Christian leaders of the second century (long before any pope claimed significant authority) consistently documented that Christians were already gathering to worship Jesus on Sunday. This assumption simply doesn't align with historical facts. Evidence shows that by 100 AD, Christians were already worshipping on Sunday, more than 200 years before the Edict of Milan.

Assumption 5: Ellen G. White's Visions About the Sabbath Were Correct

Adventist Belief: Seventh-day Adventists assume that Ellen G. White's visions were correct, especially her belief that the Sabbath became a "testing truth" for all Christians after Christ entered the Most Holy Place on October 22, 1844. She also claimed that Sabbath keeping would distinguish true Christians from false ones just before Christ returns, with those who don't keep the seventh-day Sabbath receiving the "Mark of the Beast" and persecuting Sabbath keepers.

The Historical/Biblical Answer: Since the New Testament never instructs non-Jewish Christians to keep the Sabbath, Ellen White's visions cannot confirm this idea. Moreover, the book of Hebrews in the Bible clearly states that Jesus completed the high priest's work (like that done on the Day of Atonement) when he ascended to heaven and sat at God's right hand as our high priest. The author of Hebrews compares the high priest's work on the Day of Atonement (described in Leviticus 16) with Jesus entering the heavenly Most Holy Place once and for all through his own blood. [21]

Therefore, the book of Hebrews directly contradicts Ellen White's vision that Christ entered the Most Holy Place for the first time on October 22, 1844.

Can I do whatever I want?

When I talk with Seventh-day Adventists about the idea that the Law of Moses was only meant to last until Jesus came (as suggested in Galatians 3:19), they often argue, "If that's true, then Christians can just do whatever they want!"

However, Jesus made it clear in his Great Commission (Matthew 28:19-20) that his followers weren't given a free pass. He told them to make disciples everywhere and to teach them everything he had commanded them.

Similarly, in his discussion with Justin Martyr, Trypho admitted that the teachings of the Gospels were so amazing, he doubted anyone could truly live up to them. Justin then explained that Christians follow a "new covenant and new law" that comes from Christ. This is like what Paul mentioned in Galatians 6:2 about "fulfilling the law of Christ":

"To those who are without the law, like one without the law — though I am not without God’s law but under the law of Christ—to win those without the law." 1 Corinthians 9:21 (CSB)

Conclusion:

To sum up, the evidence about Christians keeping the Sabbath in the 2nd century AD clearly shows this:

Only a minority of Christians, mostly those with Jewish backgrounds, continued to observe the Sabbath. However, the majority of Christians who were not Jewish did not keep the Sabbath.

This means that the first four main beliefs Seventh-day Adventists hold about the Sabbath aren't supported by what the Bible says or by what Christians actually did in the 2nd century.

For Seventh-day Adventists who find this hard to accept, consider this: If the apostles in the first century had clearly taught Christians to keep the Sabbath, why would so many of these early believers, who were willing to remain faithful and even die for Christ, then abandon the Sabbath?

Resources:

Adopted from: https://blog.lifeassuranceministries.org/2022/06/23/were-christians-keeping-the-sabbath-in-second-century-a-d/

[1] Ante-Nicene Fathers Vol. 1, edited by Philip Schaff, Christian Classics Ethereal Library, Grand Rapids, Michigan, https://www.ccel.org.

[2] Ignatius, Epistle to the Magnesians, p. 62, Chapter IX – Let Live with Christ, Ante-Nicene Fathers, Vol. 1.

[3] Ibid.

[4] Epistle of Barnabas, p. 138, Chapter II – The Jewish Sacrifices are now Abolished, Ante-Nicene Fathers, Vol. 1.

[5] Epistle of Barnabas, p. 147, Chapter XV – The false and the true Sabbath, Ibid.

[6] Justin Martyr, The First Apology of Justin, p. 185, Chapter LXVII – Weekly worship of the Christians, Ante-Nicene Fathers, Vol. 1, Ibid.

[7] Ibid.

[8] Justin Martyr, Dialogue with Trypho, Chapter X – Trypho blames the Christians for this alone—the non-observance of the law, p. 199, Ibid.

[9] Ibid.

[10] Ibid. Chapter XI – The law abrogated: the New Testament promised and given by God, p. 200, Ibid.

[11] Ibid. Chapter XXIII – The Opinion of the Jews regarding the Law does an Injury to God, p. 206, Ibid.

[12] Ibid.

[13] Ibid. p. 208 Chapter XXVIII – True righteousness is obtained by Christ.

[14] Ibid. p. 217, Chapter LXVI – Trypho asks whether a man who keeps the Law even now will be saved. Justin Proves that it Contributes Nothing to Righteousness.

[15] Ibid. p. 218.

[16] Read about the decision of the Jerusalem Council in Acts 15:22-29.

[17] Irenaeus, Against Heresies, p. 352, Chapter XXVI – Doctrines of Cerinthus, the Ebionites and Nicolaitanes, Ibid.

[18] Eusebius, The History of the Church, book 3, chapter 27, p. 90-91.

[19] Luke 24:27, 44.

[20] Festivals, new moons, and Sabbaths: Numbers 28-29, 1 Chronicles 23:30-31, 2 Chronicles 2:4, 2 Chronicles 8:12-13, 2 Chronicles 31:3, Nehemiah 10:33, Isaiah 1:13, 14, Ezekiel 45:17, Ezekiel 46:1-15, Hosea 2:11.

[21] The work of Christ compared to the work of the high priest on the Day of Atonement: Read Leviticus 16, Hebrews 6:19-20, Hebrews 9:6-14, 23-28; 10:19-22, 13:11-15.