Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. (1 Corinthians 16:2)

The apostle here commands two things: 1) That the church gather on the first day of the week; 2) That they collect alms. We see here strong evidence for a pattern of gathering on the first day, given by apostolic example. As I argued in another post, this marks a redemptive-historical change in the Sabbath day from the 7th day to the 1st, but that the Sabbath continues for us as a moral law.

Matthew Poole, commenting on this verse, says this:

From hence both divers of the ancients, and very many late divines, argue for the change of the sabbath from the seventh day of the week to the first. It is plain from hence, that the gospel churches were wont to assemble upon that day; nor do we read in Scripture of any assembly of Christians for religious worship on any other day.

John Gill, commenting on this verse, says this:

but this was only designed for a certain time, and on a certain account: the reason of his fixing upon the first day of the week was, because on this day the disciples of Christ, and the primitive churches, met together for divine worship, to hear the word, and observe the ordinances of Christ.

Athanasius says this about the change of day:

“As long as the old world did last, so long continued the observation of the Sabbath; but when another generation did succeed, it was not needful that this new people should any longer keep the day of the former nation; but rather the beginning of the second creation and age; and when is that beginning, but at the time when our Lord did rise again?” (De Sabbatis et Circumcisione)

“Formerly they of old greatly honored the sabbath, and this glorious day the Lord Jesus has changed into the Lord‘s day” (de Senin).

Calvin has this to say:

Now the Lord’s day was made choice of, chiefly because our Lord’s resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty. We may, however, very readily infer from this passage, that believers have always had a certain day of rest from labor — not as if the worship of God consisted in idleness, but because it is of importance for the common harmony, that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul’s forbidding elsewhere (Galatians 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, [150] and not with a view to polity or external order.

Augustine says this:

“The apostles have instituted the Lord‘s day in the stead of the sabbath of the Jews. “(Epist. 3 ad Magn). “One ought to know that not only has this been commanded by our holy forefathers, but rather by God Himself: we must rest upon the Lord‘s day” (Serm. de Temp. 251).

Chrysostom says this:

This doctrine God has already revealed to us from the beginning, teaching that in the rotation of one week, an entire day must be set apart and be used for spiritual work‖ (Gen. Hem. 10)

Epiphanus:

The first sabbath is that day which God has decreed from the beginning and incorporated into the creation of the world, which from that day on (take note!) until now continues in the sequence of seven days (Hoeres. 51).

Irenaeus:

“God Himself has proclaimed the words of the ten commandments, and they therefore remain with us,
having neither been diminished nor nullified by the coming of Christ” (Adv. Hoeres. lib. 4. cap. 31)

Eusibius:

Christ has obligated all men, wherever they are in the world on water and on land, that they congregate on one day of the week.

 

 

I am a Reformed Presbyterian. I offer all content as my own personal reflections. I am not a licensed minister.