- 1 The Completion of God’s Salvation Plan
- 2 The Day of the Lord in the Old Testament
- 3 The Day of the Lord in the New Testament
- 4 The Lord’s Day in Daniel
- 5 The Vision of Christ in the Lord’s Day
- 6 The Lord’s Day as Sunday
The Completion of God’s Salvation Plan
Jesus said that in the last days, men will fear for the crashing of the waves. Today, there are many environmentalists who worry whether or not the world can continue indefinitely. Of course, it will not. God has already determined the month, and day, and hour, and method of its ending.
From the Bible, we have a very good idea of that day. God let us know.
For this world was only created to fulfill the plan of God, that He expressed in the first Chapter of the Bible, “Let Us make man in our image” (Genesis 1:26).
His plan will be complete on the Lord’s Day, when “all things are made subject to Him” (1 Corinthians 15:28). He is “the First and the Last.” He was the Lord in the Old Testament. He was “Adonai YHVH.” On the LORD’s Day, He will be the Lord again.
Then He will no longer have a need for this earth. It will be destroyed with flaming fire, and its elements will melt with a fervent heat.
The Day of the Lord in the Old Testament
In the Old Testament, the Day of the Lord , signifies a day of destruction. This prophecy began with Isaiah, who wrote, “the Day of the Lord of hosts shall come upon the proud and lofty.”
Isaiah 2:12, “for the Day of the Lord of hosts shall come upon the proud and lofty.”
In the Old Testament, the expression, “Day of the Lord” can refer to the Day of Christ or the Day of God. What we read as “LORD” in our Bibles is actually “YHVH,” He WILL BE, in Hebrew. But the prophet Zechariah wrote, “in that Day it shall be YHVH one, and His name one.” The invisible God and His Image will once again come together as one, as they did in the Old Testament. Therefore, the Apostle John said, “the great day of THEIR wrath has come, and who is able to stand” (Revelation 6:17).
God was the YHVH of whom Zechariah said, “that Day is a unique day known only to YHVH” (Zechariah 14:7). So Jesus told us, “only the Father knows the day” (Matthew 24:36).
But Christ is the Angel of the Armies of YHVH who will fight on that Day. Zechariah said, “Then YHVH shall go forth and fight against those nations, as He fights in the day of battle. And in that Day, His feet shall stand on the Mount of Olives” (Zechariah 14:3-4). Therefore, in 2nd Thessalonians, Paul said that the Lord will return with His Angels, to punish the nations with flaming fire.
The Day of the Lord in the New Testament
When speaking of the Day of the Lord in the New Testament, the Apostles called it “the Day of Christ,” because Christ was the Lord of the Church.
The Apostle Paul said that because He was “obedient to the point of death . . .God highly exalted Him and gave Him the Name above every Name, so that at the Name of Jesus every knee shall bow” (Philippians 2:8-9). Therefore, when Jesus resurrected, He said, “all authority has been given to Me in heaven and on earth” (Philippians 2:8-9). So Peter told us, “God made Him both Lord and Christ” (Acts 2:36).
The “Day of the Lord’ in the Epistles of Paul and Peter is called “the Day of Christ,” or “the Day of our Lord Jesus.”
But when speaking of the Father on this Day, Peter called it, “the Day of God” (2Peter 3:12).
It seems that John used the expression, “Lord’s Day” to differentiate the Day of God, from the Day of the Christ. In the Old Testament, it was not grammatically possible to say, “the Lord’s Day.” The Hebrew language only allows one expression. But the Apostle John used the Greek language, in Revelation 1:10, to make the expression, “Lord’s Day,” because Revelation 1 describes the Day that God becomes the Lord again.
The events of Revelation 1 were explained by the prophet Daniel.
The Lord’s Day in Daniel
Daniel had two visions of the Lord’s Day, and both of these were repeated in Revelation Chapter 1.
Coming to the Ancient of Days
The first vision was a vision of the Son of man coming to the Ancient of Days.
Daniel said that he was watching in the night visions,
And behold, One like the Son of Man,
Coming with the clouds of heaven!
He came to the Ancient of Days,
And they brought Him near before Him,
Then to Him was given dominion and glory ….
His kingdom shall never be destroyed
Daniel described the Lord’s Day, as the Day when Christ hands over the Kingdom to God. This is the scene that we find in Revelation 1,
Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him.
This vision of Daniel was explained by Paul in 1 Corinthians 15:24,
Then comes the end, when He hands over the kingdom to God, the Father.
And John explained it in Revelation 11:15-17.
The kingdom of the world has become the kingdom of our Lord and His Christ – We give you thanks O Lord, God, the Almighty, who were and who are, because You have taken Your great power and have begun to reign.
The Glorious Man and the Kings of the North
Daniel’s next vision of the Lord’s day is recorded in Daniel 10:5-6,
I lifted my eyes and looked, and behold, a certain man clothed in linen, whose waist was girded with gold of Uphaz! His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude.
All of these descriptions appear in Revelation 1:13-15, with slightly different wording.
The meaning of Daniel’s vision was explained by an Angel to Daniel as “what will happen to your people in the latter days” (Daniel 10:14).
He said three kings who would yet stand up in Persia, and the fourth shall be far richer. His riches, would stir up all the realm of Greece, and a mighty King would arise, who was Alexander the Great. From verses 4 to 30, the Angel went on to describe all the Kings of the North, of the Seulicid Empire, from 320 to 163 BC. From verses 31-35, the Angel described the Antichrist, from Daniel 8. In verses 36 to 39, he described the beast in 2 Thessalonians and Revelation 13. And finally in verse 40, he described “the King of the North in the time of the end,” the final attack of the King of the North on Israel.
In the next Chapter, comes the explanation of the vision, for here we see that the Angel Michael, WHO IS LIKE God, as Christ, “shall stand up . . . and many of those who sleep in the dust of the earth shall awake” (Daniel 12:2).
This is the vision of Christ on the Lord’s Day, the same vision, that John saw in Revelation Chapter 1.
When we compare these, we will find that they are identical.
The Vision of Christ in the Lord’s Day
The visions of Christ seen by Daniel and John explain the true relationship between Christ and God, that was confused by the Trinity doctrine.
The Spirit of Christ, called “the Angel” in verse 1, is portrayed as the image of the invisible God; the Word, the speaker for the invisible God, the Archangel, and the Body of Christ. All of these identities of Christ come out in the descriptions of the Angel.
Christ as the Word
As the Spirit, or Angel of God, Christ becomes the speaker and image of the invisible God, as was in the Old Testament, when He appeared “as God” to Abraham.
The expression, “Almighty” appears in verse 8, for the first time, since it was last used in Exodus 6:3, when Christ said to Moses, “I, YHVH (He Will BE), appeared to Abraham, and Isaac, and Jacob, as God Almighty, but by My Name, YHVH (He WILL BE), I was not known to them.”
After Exodus 6:3, the name “Almighty” was never used to describe the God of Israel, because God Almighty made “The Angel of YHVH” – Jacob’s God, in Genesis 35:1. The Angel of God was not God Almighty, and so this Name would never be used for Him.
In Revelation 1:8, God introduces Himself, not only as God Almighty, but as the “the Alpha and the Omega,” “who is, who was, and who is to come,” the eternal God, who existed before Christ.
Who is actually speaking these words? Of course, it is Christ as “the Word” speaking for the invisible God, just as He did in the Old Testament. We can see that in verse 17, where Christ says “I am the First and the Last.”
This brings us back to Isaiah where Jesus Christ was identified as the Word, the speaker for the invisible God,
Thus says YHVH, He WILL BE, the King of Israel,
And its Redeemer, He WILL Be of the Armies
I am the first and the last;
Besides Me there is no God
The King of the Jews was the name that Pilate put above the cross, so Jesus told the Jews, “when you lift up the Son of Man, you will know that I AM” (John 8:28).
The Manifestations of the Spirit of Christ
In the first Chapter of Revelation, the Spirit of Christ, speaks from His many manifestations in the Bible.
He speaks as the image of God, saying “I am the first and the last.”
He speaks as the Archangel, “with the seven stars in His hand.”
He speaks as the Son of man, saying “I was dead and behold I am alive forever.”
And He speaks as the Body of Christ, with “the sound of many waters.”
He also appears in all of these manifestations, “as one like the Son of Man.”
As “the image of the invisible God,” the Ancient of Days, with “head and hair as white as wool,” as in Daniel 7:9.
As the Body of Christ, the Rider on the White Horse, with “eyes a flame of fire” and “a sharp two edged sword” from His mouth.
And as the Archangel, “with a golden sash around His chest,” like the Angels we see in Chapter 15.
The first Chapter of Revelation clarifies the mystery of Christ throughout the Bible. It destroys the theology of the Trinity doctrine, and the theology of Sunday worship, the image and mark of the beast.
The Lord’s Day as Sunday
In verse 10, John told us that he was “in the Spirit in the Lord’s Day.” This has been mistranslated as “on the Lord’s Day,” in most English versions. The Greek word that appears here is “ev” and means “in.” In Greek, and in Latin, one is “in” a day, and not “on” a day. The expression “in that Day” refers to the time of the Lord’s Day, and not a particular weekday, like Saturday, or Sunday.
But this was confused in English translations.
The greatest defense of Sunday worship was made in a book called “From Sabbath to Lord’s Day.” In the final Chapter, “a Biblical and Theological Perspective,” A.T. Lincoln admits, “Of the New Testament texts it is only Revelation 1:10 with its designation of the first day of the week as the Lord’s Day that can indicate the theological significance that was attached to this day.”1 –
But is Revelation 1:10 really referring to Sunday?
The Church at Rome did not call Sunday “the Lord’s Day” until 325 A.D..
The Apostles did not create any religious days for the Church, in fact, they were opposed to that kind of religion. The Apostle Paul said to the Gentiles, “but now that you have come to know God, or rather, be known by God, how is that you turn back to the weak and worthless elemental things, to which you desire to be enslaved all over again. You observe days and months and seasons and years, I fear for you that perhaps I have laboured over you in vain” (Galatians 4:9-10).
But in 193 AD, the Bishop of Rome cast truth to the ground, when he exalted himself as high as Christ, writing letters of excommunication to the Churches of Asia because they did not accept his doctrine of Easter Sunday.
The Quartodeciman Controversy
Irenaeus is said as having written a treatise called, “on the Pascha,” in which he defended the Churches of Asia, that stopped their fast on the 14th Day of the month according the Jewish calendar. In his treatise, it is said that he compared the significance of “the Lord’s Day” to the Day of Pentecost.
Eusebius reports that “Irenaeus wrote in the name of the Christians that he supervised at Gaul. While maintaining that the mystery of the Lord’s resurrection be celebrated only on the Lord’s Day (namely Easter), he nevertheless urges Victor not to excommunicate entire churches of God for following an ancient tradition.”2
In the debate of 193 A.D., Polycrates emphatically stated that he was following the tradition passed down to him:
We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord’s coming … All these observed the fourteenth day of the Passover according to the Gospel, deviating in no respect, but following the rule of faith.3
From this time, Easter was called the “Lord’s Day.”
The Easter celebration, in Alexandria and North Africa, became as Polycrates described, a celebration of the saints rising on the Lord’s Day.
Tertullian described the annual Lord’s Day as the anniversary of the birthdays of those who will resurrect. Tertullian wrote,
“As often as the anniversary comes round, we make offerings for the dead as birthday honours4
In the Third Century, the expression “Lord’s Day” was used in no context other than the Easter celebration. Origen listed the Days of the resurrection season, as, the Lord’s day, the Preparation, the Passover, and the Pentecost. And both Origen, and Tertullian compared the significance of the Lord’s Day to the Day of Pentecost.
The Lord’s Day as Easter in the Fourth Century
Why was the Lord’s Day used to describe Easter, first in Egypt and North Africa? Because they followed the instructions of the so-called Epistle of Barnabas that compared the seven days of creation to seven thousand years of man. The Eighth day was called the new beginning, the evening of Saturday when Christ rose from the dead. And so their tradition was to hold their services on Saturday evening. But the Churches in Asia remembered Easter according to the 14th Day of the month, and the Churches of Europe followed the Bishop of Rome, who believed in having Easter on Sunday, from the First Apology of Justin Martyr.
But by the Fourth Century, all Churches, throughout the world, were calling Easter, “the Lord’s Day.”
Eusebius defined the Lord’s Days as the time to celebrate “rites like ours in commemoration of the Saviour’s resurrection.” Of course, these were not rites performed on a weekly basis. His plural expression “Lord’s Days” likely distinguished the annual Lord’s Days, from the real “Lord’s day” that was anticipated by all the saints.
It is remarkable that Eusebius made this explanation in 324 A.D., the year before Rome called Sunday “the Lord’s Day.” This is a very strong proof, that until 325 A.D., the Lord’s Day only referred to Easter.
He causes all men to receive a Mark
To really understand that the Lord’s Day was Easter, we need to put aside all the false translations of the phrase, “the Lord’s Day” that have been made of early writings. For examples, in the 16th Century, Ussher translated “Lord’s life” in Ignatius letter to the Magnesians, as “Lord’s Day.” Numerous other translators added the phrase “Lord’s Day” in the writings of second Century Bishops, in Eusebius’ Church history. They replaced “Lord’s Word” with “Lord’s Day,” and “Lord’s Holy Day” with “Lord’s Day.” And in 1912, Kirsopp Lake added “Lord’s Day” to the Didache where the original inferred “Lord’s commandment.”
Besides, these false translations, there are also many manuscripts that have been falsely attributed to Ignatius, and to the Apostles, written, or rewritten, in the Fourth Century or later.
And there is another complication. A lot of writers have used the word Easter where in fact “Passover,” or “Pascha” – “Passion,” is written, making us believe that the phrase Easter was in use before the Fourth Century.
Once we take away all the false translations, and all the fraudulent writings, the truth is very easy to see. After the Quartodeciman controversy of 193 A.D., the Churches of Egypt and North Africa called their annual celebration, “the Lord’s Day.” By the Fourth Century, this phrase was being used throughout the Christian world.
It wasn’t until 325 A.D., that Sunday was declared to be resurrection Sunday, “the Lord’s Day.”
But this was also not true. One of those false Apostolic writings that calls the First Day of the week, “the Lord’s Day,” actually clarifies the time of Jesus’ resurrection, and the meaning of the Greek word “shine on,” epiphóskó.
Jesus rose on Saturday evening
Matthew said that,
after the Sabbath, as it began to “shine on” (ἐπιφωσκούσῃ) toward the next day of the week, Mary Magdelene and the other Mary came to look at the grave, and behold there was a great earthquake, for the Angel of the Lord descended from heaven and came and rolled away the stone.
Jewish days end at sunset. This is when a new day “dawns.” The sunset is described by the Greek word, epiphóskó (ἐπιφώσκω) “shine on,” and is only otherwise used in our Bibles in Luke 23:54, describes the evening when Jesus died, saying, “it was the preparation day, and the Sabbath was (ἐπέφωσκεν) ‘shining on’ about to begin.” The same word is used two times in the so-called Gospel of Peter. Verse 5 says, “we would have buried Him, since indeed the Sabbath is (επιφωσκαι) “shining on.” For in the Law it has been written: The sun is not to set on one put to death.”
The Gospel of Mark tells us that the two Mary’s went to the tomb, while it was “very early (“πρωῒ)” (Mark 16:2). Early is described by the Greek word prói (“πρωῒ). This is the same word used in John 20:1, “Mary and Martha went to the tomb, (“πρωί), early, while it was still dark, and they saw the stone already taken away from the tomb.”
There is actually another Greek word orthrou (Ορθρου), which describes the morning dawn. It is used in Luke 24:1, “at dawn (ὄρθρου), they (the women who had come with Him out of Galilee) came to the tomb.”
In summary, the narrative of the Four Gospels is this: at sundown on Saturday evening, the two Marys went to the tomb when the stone was rolled away, and Jesus had risen. Mark said that this was “very early,” on the first day of the week. Later, while it was still “early,” still dark, Mary and Martha went to the tomb. And finally “at dawn,” “the women who had come with Him out of Galilee” went to the tomb, as described in Luke 24:1.
The True History of Sunday
Today, those who support the idea that Sunday was observed by the early Church, do so only on the basis of false quotations, and false writings that use “the Lord’s Day,” to mean the First Day of the Week.
But the truth is found in record of the Church historians.
Socrates Scholasticus, in his fifth Century Church History, said that ALL churches in the world observed communion on the Sabbath day, “yet the Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this.”1 Even the Churches of Alexandria and Rome originally observed communion on the Sabbath day. But, in the Second Century, the Church at Alexandria, and some other Egyptian churches followed the practice of communion on Saturday night instructed by the Epistle of Barnabas.
It appears that the “ancient tradition” of Sunday communion in Rome began after Justin Martyr told that Emperor that ALL Christians in cities and in the country, observed the Lord’s supper on Sunday.
In 150 AD, Justin Martyr was living in Rome, and wrote his First Apology to the Emperor, saying,
Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead.
First Apology, Chapter 67
But NONE of Justin’s statements were true. ALL Churches did not meet on Sunday for communion. Jesus did not rise on Sunday. And God did not begin creation on Sunday. These were ALL events of Saturday.
It seems that Justin Martyr simply equated the Jewish first day of the week to the Roman day of Sunday, for the Emperor’s sake.
In the same Apology, Justin Martyr also told the Emperor that the Spirit of Prophecy was a third person, who was born on the waters in Genesis 1:2.
But this also was not true. The Targum explained that the Holy Spirit in the Old Testament was the Word, and the Spirit of God on the waters in Genesis 1:2 was “the breath of the Spirit of life,” described in Genesis 6:3, 7:22, Psalms 33:6, and Job 34:14-15.
The Image and Mark of the Beast
Both the image, and mark of the beast had their beginning in Justin Martyr’s First Apology to the Roman Emperor.
In 229 A.D., Origen of Alexandria said that Justin Martyr’s teaching of three persons was the official doctrine of the Church, and he proposed that Sunday should be a day of rest.
In his Commentaries on John, Origen wrote,
We believe, however, that there are three persons: the Father and the Son and the Holy Spirit; and we believe none to be unbegotten except the Father. We admit, as more pious and true, that all things were produced through the Word, and that the Holy Spirit is the most excellent and the first in order of all that was produced by the Father through Christ5
And in his Homilies, Origen said,
On Sunday none of the actions of the world should be done. If then, you abstain from all the works of this world and keep yourselves free for spiritual things, go to church, listen to the readings and divine homilies, meditate on heavenly things.6
In 321 A.D., Sunday was declared as a day of rest by Emperor Constantine.
And, in 338 A.D., Eusebius, the court bishop of Constantine, declared that all of the activities of the Sabbath, were now “transferred” to “the Lord’s Day.”
The image and mark of the beast are a main theme of the Book of Revelation, and both of these doctrines are actually refuted in the first Chapter.
The meaning of the Lord’s Day, in Revelation 1:10, is not Sunday. This is very obvious when we compare Revelation 1 to the Book of Daniel.
And the many manifestations of the Spirit of Christ, in verses 12 to 16, explain the true relationship of Christ and God in the Bible. Christ was the Word, the firstborn spirit, who John called “the Beginning of the creation of God,” in Revelation 3:14.