Mark 16:9

[rstrats]

Does anyone know of a published author who has used Mark 16:9 to support a first day of the week resurrection which in turn they used - at least in part - to justify the establishment of the first day of the week as a special day for rest and worship?

[cdhale]

Since you want a published author...

I don't know of anyone off hand, though I would suppose some us it to support such an argument. The majority of people that I know use Acts 20:7 rather than Mark 16.

clint

[rstrats]

cdhale,

re: “The majority of people that I know use Acts 20:7 rather than Mark 16.”


I guess we just know different people. Also, Acts 20:7 is not really appropriate to establish the first day as special since they broke bread every day of the week according to Acts 2:46.

[Zaph]

rstrats, I really hope you're not trying to get us into a 7th-day vs. 1st Day debate. It has been done at LENGTH here SEVERAL times. Just do a little digging and you'll find enough reading to keep you busy for a very long time.

[rstrats]

Zaph,


re: “I really hope you're not trying to get us into a 7th-day vs. 1st Day debate. “


Your hope is realized. The only thing that I am looking for is what I set forth in the OP.

[me again]

Does anyone know of a published author who has used Mark 16:9 to support a first day of the week resurrection which in turn they used - at least in part - to justify the establishment of the first day of the week as a special day for rest and worship?I did a search of Proquest and could not find anything. Here is a sample of the closest relevant article that I could find:New Testament scholars note that "the year of the Lord's favor" refers to the jubilee year of rest and release and restoration, which Christ's coming initiates. Not merely the fiftieth year following a Sabbath of sabbatical years, this jubilee year has unique significance. The messianic age has begun, and as such time itself is reclaimed and transformed. Only with this in mind may later gospel accounts of Jesus' so-called violations of the Sabbath be understood properly. When on the Sabbath Jesus frees the afflicted from the bondage of disease (Matt 12:9-14 // Mark 3:1-6 // Luke 6:6-11; see also Luke 13:10-17, 14:1-6 and John 5:1-18), heals the blind (John 9:13-16), or feeds his disciples by allowing them to "work" by plucking heads of grain to eat (Matt 12:1-8 // Mark 2:23-28 // Luke 6:1-5), he is enacting the yearned for wholeness and communion that Sabbath was intended to embody. The significance of these acts is not reducible to a rejection of "legalism," or to a generic humanitarianism. Rather, they are signs pointing beyond themselves, demon strations of Jesus' authority and instrumentality in initiating God's eschatological redemption of creation. In this light, it makes sense that Jesus audaciously compares himself to King David (Matt 12:3-4 // Mark 2:25-26// Luke 6:3-4), states that "something greater than the temple is here" (Matt 12:6), implies his superiority to Moses (John 7:22-23), and equates his own work with the Father's (John 5:17-18). Jesus is indeed the Lord of the Sabbath, and his example transformed the meaning of Sabbath for his followers. In Christ, its particular requirements had been fulfilled.

As a result, the early church came to view these requirements as no longer binding, as one aspect of the ceremonial prescriptions of the law (along with, e.g., dietary regulations) now abrogated by Christ's coming. In Colossians, Paul explains what Christ has accomplished, and then notes the resultant implications for Sabbath (and other previous obligations):

See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. For in him the whole fullness of deity dwells bodily, and you have come to fullness in him, who is the head of every ruler and authority. In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead. And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. He disarmed the rulers and authorities and made a public example of them, triumphing over them in it.

Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or Sabbaths. These are only a shadow of what is to come, but the substance belongs to Christ. (Col 2:8-17)

In other words, the particular requirements of Sabbath observation are "fleshly" foreshadowings, and have now been put aside because their spiritual fulfillment has come. A similarly symbolic understanding of the Sabbath also appears in the Letter to the Hebrews (Heb 3:1-4:13). The author considers the "rest" the Israelites could have attained in the promised land, had they not rebelled against God. Interpreting this rest in light of God's seventh day rest at creation and the warnings in Ps 95 that this rest may still be lost, the Letter to the Hebrews concludes that this rest still lies ahead of the faithful. The rest that the Israelites hoped for foreshadows the eternal rest that Christ now offers, while the failure of the Israelites stands as a warning to latter-day Christians not to be disobedient or faithless, lest they lose the eternal rest they have attained through Christ. In other words, "keeping Sabbath" ceases to be about ritual observance, and becomes instead a holding fast to faith in the gospel.

Proquest link (http://proquest.umi.com.proxy1.ncu.edu/pqdweb/?index=0&did=782596011&SrchMode=1&sid=6&Fmt=4&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1160572330&clientId=52110) (must have an account to access it)Here's information on the author:Title: Reclaimed by Sabbath Rest
Author: Robert Sherman
Publication title: Interpretation. Richmond: Jan 2005. Vol. 59, Iss. 1; pg. 38, 13 pgs
Source type: PeriodicalThis certainly doesn't touch on Mark 16:9, but it's still in a similar vein.

[cdhale]

cdhale,

re: “The majority of people that I know use Acts 20:7 rather than Mark 16.”


I guess we just know different people. Also, Acts 20:7 is not really appropriate to establish the first day as special since they broke bread every day of the week according to Acts 2:46.
I am sure we know different people...
But your argument here doesn't necessarily hold water. Acts 2 is in Jerusalem while Acts 20 is in Troas. Verse 6 says Paul and his companions tarried for 7 days until they met to break bread.
Plus, that day was obviously a special day as the body met for worship, etc.

Different place. Different practice.

But as was mentioned earlier, this has been discussed ad nauseum on this forum. I was simply trying to answer your original post.

clint

[rstrats]

cdhale,


re: “I was simply trying to answer your original post.”


And I thank you for trying, even though you weren’t successful in supplying the information that I was seeking.

BTW, I’m not aware of any scripture that says that anyone met on the first day of the week, much less continued to meet on the first day of the week, for a special day of worship.

[rstrats]

me again,


Thanks for the comments, but as you intimated, they are not responsive to the OP.

[Quasar]

Does anyone know of a published author who has used Mark 16:9 to support a first day of the week resurrection which in turn they used - at least in part - to justify the establishment of the first day of the week as a special day for rest and worship?


Q: Worship of the Lord Jesus on the first day of the week was established in the Bible by God, which is missed by most Christians. It is the sacred assembly of Israel of the Firstfruits, found in Lev.23:9-14.

"The Lord said to Moses, 'Speak to the Israelites and say to them: When you enter the land I am going to give you and you reap its harvest, bring to the priest a sheaf of the first grain you harvest. He is to wave the sheaf before the Lord so it will be accepted on your behalf; the priest is to wave it on the day after the Sabbath. On the day you wave the sheaf, you must sacrifice as a burnt offering to the Lord a lamb a year old without defect, together with its grain offering of two tenths of an ephah of fine flour mixed with oil - an offering made to the Lord by fire, a pleasing aroma - and its drink offering of a quarter of a hin of wine. You must not eat any bread, or roasted or new grain, until the very day you bring this offering to your God. This is to be a lasting ordinance for the generations to come, wherever you live.'"


I know of no author who is or has used Mk.16:9 as a platform supporting the worship of the Lord on the first day of the week. The fact of the matter is, Mk.16:9-20 does not appear in most reliable mss or other ancient witnesses.

Blessings,

Quasar

[rstrats]

Quasar,

re: “Worship of the Lord Jesus on the first day of the week was established in the Bible by God, which is missed by most Christians. It is the sacred assembly of Israel of the Firstfruits, found in Lev.23:9-14. ‘The Lord said to Moses, 'Speak to the Israelites and say to them: When you enter the land I am going to give you and you reap its harvest, bring to the priest a sheaf of the first grain you harvest. He is to wave the sheaf before the Lord so it will be accepted on your behalf; the priest is to wave it on the day after the Sabbath. On the day you wave the sheaf, you must sacrifice as a burnt offering to the Lord a lamb a year old without defect, together with its grain offering of two tenths of an ephah of fine flour mixed with oil - an offering made to the Lord by fire, a pleasing aroma - and its drink offering of a quarter of a hin of wine. You must not eat any bread, or roasted or new grain, until the very day you bring this offering to your God. This is to be a lasting ordinance for the generations to come, wherever you live.'"


Are you suggesting that the Israelites were to “sacrifice as a burnt offering to the Lord a lamb a year old without defect, together with its grain offering of two tenths of an ephah of fine flour mixed with oil - an offering made to the Lord by fire, a pleasing aroma - and its drink offering of a quarter of a hin of wine” on every first day, after every Sabbath, that occurred during the year?

[Quasar]

Quote by rstrats:

>>>Are you suggesting that the Israelites were to “sacrifice as a burnt offering to the Lord a lamb a year old without defect, together with its grain offering of two tenths of an ephah of fine flour mixed with oil - an offering made to the Lord by fire, a pleasing aroma - and its drink offering of a quarter of a hin of wine” on every first day, after every Sabbath, that occurred during the year?<<<


No, all the feasts and festivals given Israel by Moses, from God, are also called Sabbaths. However, in the case of the feast of the Firstfruits, it was to begin on [the Hebrew month of] the 14th of Nisan, last for one week, and then end on the 21st. On the day after the Sabbath [The 22nd], the priest was to wave the sheaf. Which symbolizes the priest waving the sheaf on the day after their Sabbath, which represented Jesus resurrection on the first day of the week, or on Sunday. Which corresponds to the first day of the week, when our Lord arose from the dead, resulting in mainstream Christianity worshiping our Lord on Sundays.

Blessings,

Quasar

[rstrats]

Quasar,

re: “On the day after the Sabbath [The 22nd], the priest was to wave the sheaf...which represented Jesus resurrection on the first day of the week, or on Sunday. Which corresponds to the first day of the week, when our Lord arose from the dead...”


Actually, the antitype of the the wave sheaf type wasn’t realized until the Messiah had presented Himself to the Father. This occurred sometime after the resurrection. So the resurrection did not have to occur on the first day of the week in order to meet the timing of the wave sheaf requirement.

Also, I am not aware of any incontrovertible scripture that places the resurrection on the first day of the week.

[rstrats]

Just to add to my reply to Zaph in my post #5: A poster on another forum, the topic of which was questioning the authenticity of the last 12 verses in the book of Mark, wrote that it doesn’t really matter because there is no doctrinal teaching in Mark 16:9-20 that cannot be proved elsewhere in agreed Scripture

I made the mistake of sticking my nose into the discussion by pointing out that actually there is a statement in verse 9, as the KJV has it, that is used for a doctrinal teaching that is to be found nowhere else in Scripture. As the KJV translates it, it is the only place that puts the resurrection on the first day of the week. I then suggested that whenever the discussion of seventh day observance versus first day observance comes up, first day proponents usually use the idea of a first day resurrection to justify the change, and when questioned about the day of resurrection, quote Mark 16:9. The poster came back with: “Quote a published author who has done that.” - I have not yet been able to come up with one and thought someone here might know of one.

[rstrats]

Anyone know of an author?

[Quasar]

Quasar,

re: “On the day after the Sabbath [The 22nd], the priest was to wave the sheaf...which represented Jesus resurrection on the first day of the week, or on Sunday. Which corresponds to the first day of the week, when our Lord arose from the dead...”


Actually, the antitype of the the wave sheaf type wasn’t realized until the Messiah had presented Himself to the Father. This occurred sometime after the resurrection. So the resurrection did not have to occur on the first day of the week in order to meet the timing of the wave sheaf requirement.

Also, I am not aware of any incontrovertible scripture that places the resurrection on the first day of the week.


Quasar: Your OP asking if Mk.16:9 was the origin of the Church establishing the first day of the week as the day to worship the Lord. The reply I gave you is the origin of the worship of the Lord on the first day of the week, in Lev.23:9-14. Which is the the feast of the FIRSTFRUITS: Thanksgiving for the Firstfruits, the promise of the harvest to come, with the sheaf, representing the firstfruits, to be waved on the day after the sabbath.

It represents the resurrection of Jesus first; which is what the lamb without blemish stands for; on the first day of the week, Sunday, which is the day after Israel's Sabbath [Saturday]; the day the sheaf is waved, representing the promise of the resurrection and eternal life for all who believe in Him. As confirmed in 1 Cor.15:20-23.

This holy convocation was common place with Israel as were the other six feasts and festivals, all of which represent primary issues in the life of their Messiah, Jesus Christ, after He came in His first advent.

Quasar