Revelation 1:7-11

The LORD’s Day

In that Day, it shall be the LORD one and His name one.  Zechariah 14:9

From Revelation 1:7 to 4:1, the Spirit of Christ leads us into the LORD’s Day. In Revelation 4 and 5, the Angel takes us to the New Heavens and New Earth. Throughout Revelation, John departs from his chronological path several times, to return to these two time periods. The Book of Revelation begins and ends with the LORD’s Day and the New Heavens and the New Earth.

Many wonder why John used the expression “the LORD’s Day” and not “the Day of the Lord?”

The expression “Day of the Lord” in the New Testament always refers to the Day of Christ, because Christ is the Lord in the New Testament. But on “the LORD’s Day” God will become our Lord again. The Apostle John never called Christ the Lord, in the LORD’s Day, or thereafter. He used the expression “LORD’s Day,” rather than “Day of the Lord,” to make it clear that the LORD on this Day was the Father . The LORD’s Day is the Day when Christ submits to God (1 Cor 15:28) and Christ and God become as “one unit” again, as they were in the Old Testament.

Rev 1:7
This is the description of the LORD’s Day that Christ gave us in Matthew 24:30.

Behold He is coming in the clouds – from Daniel 7:13. The Book of Daniel is the foundation of the Book of Revelation. Daniel saw the Spirit of Christ as “the Son of Man,” coming toward the “Ancient of Days.”

Every eye will see Him, even those who pierced Him – In Matthew 24:30, Jesus also quoted this famous verse of Zechariah 12:10.

Rev 1:8
I am the Alpha and the Omega – have we really heard God’s voice here (John 5:37)? The Spirit of Christ, as the Word, is speaking for the invisible God, as He did in the Old Testament. Zechariah prophesied, “In that Day, it shall be the LORD one (ECHAD) and His name one.” Christ and God again form “one unit” as they did in the Old Testament, ie YHVH our ELOHIM (I), YHVH (and the Father), ECHAD (are one).

The meaning of “Alpha and the Omega” and “the First and the Last” is that God was “the LORD” before Christ became “the Lord,” and God is now “the LORD” again. Paul said “when all things are submitted to Christ then Christ will submit to God.” (1 Cor 15:28)

Says the Lord God – this is the first time that God has been called the Lord, since Christ’s resurrection, except when calling Him “the Lord of creation.” In the Book of Revelation, God is the only Lord after the Lord’s Day.

the Almighty – in Exodus 6:3, YHVH ELOHIM (Christ as the ELOHIM) told the people of Israel, “I appeared to Abraham, and Isaac, and Jacob as “God Almighty” but by my name YHVH (He WILL BE) I was not known to them.” “El Shaddai” meaning “God Almighty” appeared 6 times in the Old Testament, and will appear 6 times in the Book of Revelation.

Rev 1:9
On the island called Patmos – a Greek island of 35 square km, where persons were exiled. John as promised by Jesus, in John 21:23, was not martyred, but here wrote the Book of Revelation.

Rev 1:10
in the Spirit – in the Spirit of Christ. The phrase “the Spirit” after the Day of Pentecost always refers to the Spirit of Christ, and not to the Spirit of God. The expression “the Spirit” is also used in Rev 4:2, “I became as in the Spirit, and behold a throne was standing in heaven.”  The expression “in the Spirit” is similar to Ezekiel 3:12,14; 8:3; 11:1,24; 43:5 which describes the Spirit of Christ lifting up Ezekiel.

in the LORD’s Day – in the Greek language, one is “in” a time, and not “on” a time, as in English. So John became as “in Spirit in the LORD’s Day.” In Rev 4:2, he became as “in the Spirit” before a throne, meaning that he was “transported” by the Spirit of Christ, into that time period.

a loud voice as a trumpet – the symbolism of the trumpet, tells of the LORD’s Day, see Mat 24:31. In the New Testament, the trumpet is almost exclusively used to signify the last days, and the last trumpet, signifies the LORD’s Day. Paul told us that the Lord “will descend with the voice of the Archangel and the trumpet of God” (1Thes 4:16).  Jesus said that the dead will “hear his voice.” (John 5:28)

Rev 1:11
Write in book what you see – more literally, a papyrus roll.

Send it to the seven churches – it must have been thrilling for these churches to have received this papyrus roll, unveiling a great mystery, sent by the Apostle John.



The Lord’s Day and the deception of the false prophet

He causes all men to receive a mark

Today, there are many who believe that the expression “the LORD’s Day” in Revelation 1:10 refers to Sunday. In the conclusion of the most famous defense of Sunday observance, the theologian A.T. Lincoln writes:

“Of the New Testament texts it is only Revelation 1:10 with its designation of the first day as the Lord’s Day that can indicate the theological significance that was attached to this day.” [From Sabbath to Lord’s Day, pg 384]

It is interesting that A.T. Lincoln admits the entire theology of Sunday worshipers rests upon this one verse.

Can anyone see how Revelation 1:10 designates the first day of the week as the Lord’s Day? If you can, then please read further.

The Apostle Paul, who was Christ’s Apostle to the Gentiles, soundly opposed the Gentiles’ observance of any religious day, (Gal 4:8-10; Col 1:16), except that they observe the rest of the Sabbath day, 1 Cor 7:19.

There is no evidence that anyone in the first three centuries of Christianity believed that Revelation 1:10 referred to Sunday.

The earliest uses of the expression “the LORD’s Day” for a weekday, were for Saturday, the Sabbath Day.

In 170 AD, Bishop Dionysius of Corinth wrote “we read your letter today, the LORD’s Holy Day.” The fourth and fifth century Church historians Socrates Scholasticus, and Sozomen, tell us that all churches, except Rome and Alexandria kept the Sabbath day until the fourth and fifth Centuries. Dionysius most definitely referred to the LORD’s Holy Day as Saturday.

In the past few hundred years, a number of false English translations have tried to make us believe that the early Church did call Sunday the LORD’s Day. In Eusebius’ Church History, “Lord’s Holy Day” from Dionysius, above, was translated as “Lord’s Day,” and “A Discourse on the Lord’s Word” was translated “Lord’s Day.” In the 16th century, Unger added the word “Day” after Lord’s in Ignatius letter to the Magnesians, however the two 15th century Latin manuscripts he had, read “Lord’s ___” and the 11th Century Greek version he had, read “Lord’s life.”  In 1912. Kirsopp Lake added the word “Day” after “Lord’s” when the meaning was clear: “according to (Paul’s) commandment, according to the Lord’s (commandment, inferred)” – but he added the word “Day” instead of the obvious word – “commandment”).

The Apocryphal Gospel of Peter does refer to Sunday as the Lord’s Day, and may be the earliest recorded use of it for the first day of the week.  The Gospel of Peter has been dated to 150 AD.  However, no one knows who wrote it, or whether the text that we have, was really the original.

The first possible reference to the first day of the week as “the Lord’s Day,” made by a recognized Christian writer, comes from Clement of Alexandria. The Epistle of Barnabas, in 130 AD, made an eschatological comparison of the eighth day to the New Heavens and New Earth, and compared the ‘Day of the Lord,” or “LORD’s Day” to the Sabbath Day. But in 200 AD, Clement of Alexandria, used Roman philosophy to compare of the eighth day of the week to “the LORD’s Day.”  However, it is unclear whether he meant “the Lord’s Day” as heaven after the resurrection, or whether he was actually calling the eighth day of the week: “the Lord’s Day.”

The False Prophet
The first undeniable reference to the Sunday as “the LORD’s Day” comes from Tertullian’s writing: “on Idolatry.” Tertullian, a Montanist, was possessed by the power of Satan that drove the founders of Montanism to suicide. Tertullian was the first to promote the Trinity, Sunday rest, and was also the first to say that it made no difference what kind of water was used for baptism.