In Christianity, Sunday, the first day of the week, is recognized as the day of Jesus' resurrection. The earliest Jerusalem church met daily for fellowship, teaching, and worship (Acts 2:46; 5:42). As the church expanded, regular first-day-of-the-week gatherings developed for breaking bread, corporate worship, and collections (Acts 20:7; 1 Corinthians 16:2). It is also referred to as "the Lord's Day" in Revelation 1:10, but the text never explicitly identifies the first day as the Sabbath. Moreover, it is questionable whether the early church regarded the Lord's Day as the Sabbath, since its earliest theological assumptions were shaped by Judaism, where the Sabbath already had an established identity. The New Testament never presents observance of the Sabbath as a binding legal requirement, In this respect, the fourth commandment stands apart from the other commandments, as Sabbath observance is never explicitly reaffirmed as an obligation for New Covenant believers. While the Ten Commandments (Exodus 20:1-17; Deuteronomy 5:6-21) receive substantial affirmation throughout the New Testament, with nine being clearly restated and reinforced in apostolic teaching, the Sabbath command is not directly renewed in the same manner.
Murphy's sermon mirrors the central Sabbatarian error found among groups such as Seventh-day Adventists, Seventh Day Baptists, the Church of God, and other Sabbath-keeping movements. Although these groups differ on which day should be observed, the common error is the same: elevating a theological assumption into a divine command without explicit scriptural warrant. In the case of seventh-day Sabbatarians, the assumption is that the Sabbath command remains binding upon Christians. In Murphy's case, the assumption is that first-day Christian gatherings stand on the same footing as the biblical Sabbath and therefore constitute its continuation in a new form.
One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. (Romans 14:5).
Hebrews 4:9-10 teaches that Christ provides the true Sabbath rest for believers, a spiritual rest from our own works.
The difficulty is not with affirming Christ's victory over sin, death, and the powers of darkness, but with attributing effects to Sunday worship that scripture itself does not explicitly attribute to it. The argument proceeds largely through assertion rather than demonstration, advancing claims about spiritual warfare and the reaction of demonic forces without grounding those claims in the immediate biblical text. Consequently, the statement functions more as theological rhetoric than as exegetical argument.
Brett Murphy bears the title "Reverend" and serves as a vicar in the Free Church of England (FCE). Psalm 111:9 contains the sole occurrence of the English word "reverend" in the King James Version, where it is applied exclusively to God. Murphy has attracted controversy for his views on women's ordination and LGBTQ+ issues, and was removed from ministerial office following remarks that included describing female priests as "witches".
The deeper issue concerns the nature of church authority and ministry itself. The New Testament presents a model in which all believers share a common standing before God rather than belonging to distinct priestly classes. Consequently, systems that elevate certain individuals through sacerdotal offices or honorific titles may be seen as departing from the simplicity of the apostolic pattern and relying instead upon later ecclesiastical developments.
Hebrews 4:14-16 further teaches that Jesus Christ is the great High Priest through whom believers have direct access to the throne of grace. Because Christ alone mediates between God and His people, no earthly priesthood is required to stand between the believer and God. The New Testament consistently presents Christ as the sole High Priest and all believers as priests in Him. Consequently, the distinction between a clerical priesthood and an ordinary laity finds no support in apostolic teaching.
In the early church the offices of bishop (episkopos, overseer) and elder (presbyteros) appear to have been one and the same. Local congregations were ordinarily governed by a plurality of elders or overseers, with passages such as Acts 20:17,20:28 and Titus 1:5-7 using the terms interchangeably. During the early second century, however, a more defined episcopal structure emerged in which a single bishop exercised oversight over presbyters and deacons. The claim that the bishop emerged as a distinct, monarchical ecclesiastical office after the apostolic period remains a significant position within Protestant scholarship, particularly among traditions influenced by sola scriptura. Episcopal traditions dispute this interpretation, arguing that the historic episcopate represents a legitimate continuation and maturation of apostolic oversight rather than a substantive innovation.





