Da li hrišćani treba da praznuju Sabat?

Često se tvrdi da je "Bog uspostavio Sabat u Edemskom vrtu" zbog povezanosti između Sabata i stvaranja u Drugoj Mojsijevoj 20:11. Iako Božiji odmor na sedmi dan(Prva Mojsijeva 2:3) je predskazao budući zakon o Sabatu, nema biblijskog zapisa o Sabatu pre nego što su deca Izraelova napustila Egipatsku zemlju. Nigde u Pismu nema ni najmanjeg nagoveštaja da se Sabat držao od Adama do Mojsija. Božija reč je vrlo jasna da je držanje Sabata bio poseban znak između Boga i Izraela: "I Mojsije izađe na goru k Bogu; i povika mu Gospod sa gore govoreći: 'Ovako kaži domu Jakovljevu, i reci sinovima Izraelovim: videli ste šta sam učinio Misircima i kako sam vas kao na krilima orlovim nosio i doveo vas sebi. A sad ako dobro uzaslušate glas moj i uščuvate zavet moj, bićete moje blago mimo sve narode , pramda je moja sva zemlja.'" (Druga Mojsijeva 19:3–5). “Zato će čuvati sinovi Izraelovi Sabat praznujući Sabat od kolena do kolena zavetom večnim. To je znak između mene i sinova Izraelovih doveka; jer je za šest dana stvorio Gospod nebo i zemlje, a u sedmi dan počinu i odmori se.” (Druga Mojsijeva 31:16–17). U Petoj Mojsijevoj 5, Mojsije ponavlja deset zapovesti sledećoj generaciji Izraelaca. Ovde, posle zapovesti o držanju Sabata u stihovima 12–14, Mojsije daje objašnjenje zašto je Sabat dat Izraelskoj naciji: "I pamti da si bio rob u zemlji Misirskoj, i Gospod Bog tvoj izvede te rukom krepkom i mišicom podignutom. Zato ti je Gospod Bog tvoj zapovedio da svetkuješ dan od odmora." (Peta Mojsijeva 5:15). Možete da primetite ovu reč, zato. Božija namera pri davanju Sabata Izraelu nije bila da bi se oni sećali stvaranja, već da bi se sećali svog ropstva u Egiptu i Božijeg oslobođenja. Obratite pažnju na to koji su zahtevi za držanje Sabata: Osoba koja je bila pod obavezom da drži Sabat nije smela da napušta svoj dom na Sabat (Druga Mojsijeva 16:29), nije smela da pali vatru (Druga Mojsijeva 35:3), i nije smela druge da natera da rade (Peta Mojsijeva 5:14). Osoba koja bi prekršila Sabat je trebalo da bude ubijena (Druga Mojsijeva 31:15; Četvrta Mojsijeva 15:32–35). Jedno istraživanje Novog zaveta nam pokazuje četiri važne tačke: 1) Kada god da se Hrist pojavio u svom vaskrslom telu i koji god dan da je pomenut, radi se o prvom radnom danu u nedelji (Matej 28:1, 9, 10; Marko 16:9; Luka 24:1, 13, 15; Jovan 20:19, 26). 2) Jedino kada se Sabat pominje od Dela do Otkrivenja je u kontekstu evangelizacije Jevreja koja se obično dešava u sinagogi (Dela poglavlja 13–18). Pavle piše: "Tako sam Judejima bio Judein− da bih pridobio Judeje" (Prva Korinćanima 9:20). Pavle nije išao u sinagogu radi zajedništva ili da podučava svece, već da ubedi i spase izgubljene. 3) Jednom je Pavle rekao "i od sada idem mnogobošcima" (Dela 18:6), i Sabat nikada nije više pomenut. I 4) umesto da predlaže privrženost Sabatu, preostali deo Novog zaveta zagovara suprotno (uključujući jedan izuzetak od tačke 3 , koji se nalazi u Kološanima 2:16). Ako pogledamo malo bliže tačku 4 otkrićemo da ne postoji obaveza za vernike Novog Zaveta da drže Sabat i pokazaće nam da je ideja, da je Nedelja "hrišćanski Sabat" takođe nebiblijska. Kao što smo diskutovali gore, samo jednom se Sabat pominje pošto se Pavle fokusirao na mnogobošce: "Da vas, dakle, niko ne osuđuje za jelo, ili za piće, ili za kakav praznik, ili mladinu, ili za Sabat(subotu); ovo je sve samo sen onoga što će doći, a stvarnost je Hristos" (Kološanima 2:16–17). Jevrejski Sabat je bio ukinut na krstu gde je Hrist " izbrisao obveznicu koja je svojim odredbama bila protiv nas " (Kološanima 2:14). Ova ideja se ponavlja više nego jednom u Novom zavetu: "Jedan razlikuje dan od dana, a drugi smatra da su svi dani jednaki; neka je samo svaki potpuno uveren u svoje mišljenje. Ko polaže na izvestan dan, čini to Gospodu, a ko ne razlikuje dana, Gospodu ne razlikuje" (Rimljanima 14:5–6a). " Sada pak pošto ste poznali Boga, ili još bolje: pošto je Bog vas poznao, kako možete opet da se vraćate na slabe i bedne stihije, kojima hoćete opet iznova ropski da služite. Pazite na dane, i mesece i vremena i godine (Galatima 4:9–10). " Ali neki tvrde da je Konstantinov ukaz 321. godine nove ere "promenio" Sabat od Subote na Nedelju. Na koji dan se rana crkva sastajala za slavljenje? Pismo nikada ne spominje nekakvo Sabatno (u Subotu) okupljanje vernika za zajedništvo ili slavljenje. Ali, postoje jasni odeljci koji pominju prvi dan u nedelji. Na primer, Dela 20:7 kažu da " u prvi dan nedelje učenici su se sastali da prelome hleb." U Prvoj Korinćanima 16:2 Pavle moli Korintske vernike: "svaki prvi dan nedelje svako od vas neka stavlja kod sebe i skuplja koliko može." Pošto je Pavle odredio ovo davanje kao "službu" u Drugoj Korinćanima 9:12, ovo sakupljanje mora da je bilo povezano sa službom u Nedelju kada se skupljaju hrišćani. Istorijski, Nedelja, a ne Subota, je bio dan kada su se normalno hrišćani skupljali u crkvi i ova praksa seže do prvog veka. Sabat je bio dat Izraelu a ne crkvi. Sabat je još uvek subota a ne Nedelja i to se nikada nije promenilo. Ali Sabat je deo Starozavetnog zakona, a hrišćani su slobodni od toga da služe zakonu (Galatima 4:1-26; Rimljanima 6:14). Hrišćani nisu obavezni da drže Sabat—bilo da je to Subota ili Nedelja. Prvi dan nedelje, Nedelja, Gospodnji dan, (Otkrivenje 1:10) proslavlja Novo stvorenje, sa Hristom kao našom vaskrslom Glavom. Mi nismo obavezni da sledimo Mojsijev Sabat—odmarajući se, već smo slobodni da sledimo uskrslog Hrista—služeći. Apostol Pavle kaže da svaka osoba treba sama za sebe da odluči da li će da drži Sabatni odmor: “Jedan razlikuje dan od dana, a drugi smatra da su svi dani jednaki; neka je samo svaki potpuno uveren u svoje mišljenje” (Romans 14:5). Boga treba da slavimo svaki dan, a ne samo subotom i nedeljom.

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What day is the Sabbath, Saturday or Sunday? Do Christians have to observe the Sabbath day?

It is often claimed that “God instituted the Sabbath in Eden” because of the connection between the Sabbath and creation in Exodus 20:11. Although God’s rest on the seventh day (Genesis 2:3) did foreshadow a future Sabbath law, there is no biblical record of the Sabbath before the children of Israel left the land of Egypt. Nowhere in Scripture is there any hint that Sabbath-keeping was practiced from Adam to Moses.

The Word of God makes it quite clear that Sabbath observance was a special sign between God and Israel: “The Israelites are to observe the Sabbath, celebrating it for the generations to come as a lasting covenant. It will be a sign between me and the Israelites forever, for in six days the Lord made the heavens and the earth, and on the seventh day he abstained from work and rested” (Exodus 31:16–17). In Deuteronomy 5, Moses restates the Ten Commandments to the next generation of Israelites. Here, after commanding Sabbath observance in verses 12–14, Moses gives the reason the Sabbath was given to the nation Israel: “Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day” (Deuteronomy 5:15). God’s intent for giving the Sabbath to Israel was not that they would remember creation, but that they would remember their Egyptian slavery and the Lord’s deliverance. Note the requirements for Sabbath-keeping: A person placed under that Sabbath law could not leave his home on the Sabbath (Exodus 16:29), he could not build a fire (Exodus 35:3), and he could not cause anyone else to work (Deuteronomy 5:14). A person breaking the Sabbath law was to be put to death (Exodus 31:15; Numbers 15:32–35). An examination of New Testament passages shows us four important points: 1) Whenever Christ appears in His resurrected form and the day is mentioned, it is always the first day of the week (Matthew 28:1, 9, 10; Mark 16:9; Luke 24:1, 13, 15; John 20:19, 26). 2) The only times the Sabbath is mentioned from Acts through Revelation, the occasion is Jewish evangelism, and the setting is usually a synagogue (Acts chapters 13–18). Paul wrote, “To the Jews I became as a Jew, that I might win Jews” (1 Corinthians 9:20). Paul did not go to the synagogue to fellowship with and edify the saints, but to convict and save the lost. 3) After Paul states, “From now on I will go to the Gentiles” (Acts 18:6), the Sabbath is never again mentioned. And 4) Instead of suggesting adherence to the Sabbath day, the remainder of the New Testament implies the opposite (including the one exception to point 3, above, found in Colossians 2:16). Looking more closely at point 4 above will reveal that there is no obligation for the New Testament believer to keep the Sabbath, and will also show that the idea of a Sunday “Christian Sabbath” is also unscriptural. As discussed above, there is one time the Sabbath is mentioned after Paul began to focus on the Gentiles, “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” (Colossians 2:16–17). The Jewish Sabbath was abolished at the cross where Christ “canceled the written code, with its regulations” (Colossians 2:14). This idea is repeated more than once in the New Testament: “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord” (Romans 14:5–6a). “But now that you know God — or rather are known by God — how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years” (Galatians 4:9–10). But some claim that a mandate by Constantine in A.D. 321 “changed” the Sabbath from Saturday to Sunday. On what day did the early church meet for worship? Scripture never mentions any Sabbath (Saturday) gatherings by believers for fellowship or worship. However, there are clear passages that mention the first day of the week. For instance, Acts 20:7 states that “on the first day of the week we came together to break bread.” In 1 Corinthians 16:2 Paul urges the Corinthian believers “on the first day of every week, each one of you should set aside a sum of money in keeping with his income.” Since Paul designates this offering as “service” in 2 Corinthians 9:12, this collection must have been linked with the Sunday worship service of the Christian assembly. Historically Sunday, not Saturday, was the normal meeting day for Christians in the church, and its practice dates back to the first century. The Sabbath was given to Israel, not the church. The Sabbath is still Saturday, not Sunday, and has never been changed. But the Sabbath is part of the Old Testament Law, and Christians are free from the bondage of the Law (Galatians 4:1-26; Romans 6:14). Sabbath keeping is not required of the Christian—be it Saturday or Sunday. The first day of the week, Sunday, the Lord’s Day (Revelation 1:10) celebrates the New Creation, with Christ as our resurrected Head. We are not obligated to follow the Mosaic Sabbath—resting, but are now free to follow the risen Christ—serving. The Apostle Paul said that each individual Christian should decide whether to observe a Sabbath rest, “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind” (Romans 14:5). We are to worship God every day, not just on Saturday or Sunday.