KASAGUTAN PARA SA MGA SEVENTH-DAY ADVENTISTS VERSE BY VERSE SA GAWA 2:17-21: "PINAPATUNAYAN BA NG PROPESIYANG ITO NA SI ELLEN WHITE ANG PROPETA NG DIYOS SA MGA HULING ARAW?"

"At mangyayari sa mga huling araw, sabi ng Dios, Na ibubuhos ko ang aking Espiritu sa lahat ng laman: At ang inyong mga anak na lalake at babae ay manganghuhula, At ang inyong mga binata ay mangakakakita ng mga pangitain, Ang inyong mga matatanda ay magsisipanaginip ng mga panaginip: Oo't sa aking mga lingkod na lalake at sa aking mga lingkod na babae, sa mga araw na yaon Ibubuhos ko ang aking Espiritu; at magsisipanghula sila. At magpapakita ako ng mga kababalaghan sa langit sa itaas, At mga tanda sa lupa sa ibaba, Dugo, at apoy, at singaw ng usok: Ang araw ay magiging kadiliman, At ang buwan ay dugo, Bago dumating ang araw ng Panginoon, Yaong araw na dakila at tangi: At mangyayari na ang sinomang tumawag sa pangalan ng Panginoon, ay maliligtas." Mga Gawa 2:17-21

CHALLENGE NG NGA SABADISTA:

Pinaniniwalaan ng mga Sabadista na ang pahayag sa Mga Gawa 2:17-21, na hinango mula sa Joel 2:28-32, ay isang bahagyang katuparan ng hula ni propeta Joel sa Lumang Tipan tungkol sa pagbuhos ng Espiritu Santo at ang pagpapanumbalik ng kaloob ng propesiya sa mga huling araw. Ayon sa pananaw ng mga Sabadista, ang koneksyon ng Mga Gawa 2 at Joel 2 ay nagsisilbing patunay na ang SDA Church, bilang ang katuparan ng  iglesia ng mga nalabi, ay makakaranas ng mas dakilang pagpapakita ng kaloob ng propesiya.

Para sa mga Sabadista, walang alinlangan na ang hulang ito ay natupad sa buhay at ministeryo ni Ellen G. White. Buong-tibay nilang pinaniniwalaan na ito ay matibay na patunay na si Ellen G. White ay isang tunay na propeta ng Diyos para sa para sa kanilang simbahan bago ang ikalawang pagparito ni Kristo.

Ang aklat na A Critique of the Book Prophetess of Health, na inilathala ng Ellen White Estate, ay nagpapatibay sa pananaw na ito:

"Partikular na binanggit ni Joel na 'ang inyong mga anak na lalaki at babae ay magpapahayag ng propesiya' bilang paghahanda sa 'dakila at kakila-kilabot na araw ng Panginoon' (Joel 2:28-32). Pinaniniwalaan ng mga Seventh-day Adventist na ang kaloob ng propesiya ay nahayag sa buhay at ministeryo ni Ellen G. White."(akin ang pagsasalin sa Filipino) [1]

Ang aklat na Seventh-day Adventist 28 Fundamental Beliefs, #18: The Gift of Prophecy, na opisyal na batayan ng pananampalataya ng mga Sabadista, ay nagpapaliwanag ng kanilang pananaw sa mga sumusunod na pahayag:

"Ang propetang si Joel ay naghulang magkakaroon ng espesyal na pagbuhos ng kaloob ng propesiya bago ang pagbabalik ni Kristo. Sinabi niya, 'At mangyayari pagkatapos nito na ibubuhos ko ang aking Espiritu sa lahat ng tao; ang inyong mga anak na lalaki at babae ay magpapahayag ng propesiya, ang inyong matatandang lalaki ay mananaginip, ang inyong mga kabataang lalaki ay makakakita ng mga pangitain, at kahit ang mga alipin kong lalaki at babae ay pagbubuhusan ko ng aking Espiritu sa mga araw na iyon. At magpapakita ako ng mga kababalaghan sa langit at sa lupa: dugo, apoy, at haliging usok. Ang araw ay magdidilim, at ang buwan ay magiging dugo bago dumating ang dakila at kakila-kilabot na araw ng Panginoon' (Joel 2:28-31).

Noong unang Pentecostes, nagkaroon ng kahanga-hangang pagpapakita ng Espiritu. Binanggit ni Pedro ang hula ni Joel, na nagpapahiwatig na ipinangako ng Diyos ang gayong mga pagpapala (Mga Gawa 2:2-21). Gayunpaman, maaari nating itanong kung ang hula ni Joel ay natupad na nang lubusan sa Pentecostes o kung may mas kumpletong katuparan pa itong darating. Wala tayong ebidensya na ang mga kababalaghan sa araw at buwan na binanggit ni Joel ay naganap bago o kasunod ng pagbuhos ng Espiritu. Ang mga kababalaghang ito ay hindi nangyari hanggang sa maraming siglo ang lumipas.

Ang ganap at huling katuparan ng hula ni Joel ay tumutugma sa tinatawag na latter rain, na, kapag bumagsak sa tagsibol, ay nagpapahinog sa mga butil (Joel 2:23). Gayundin, ang huling pagbibigay ng Espiritu ng Diyos ay magaganap bago ang Ikalawang Pagparito, kasunod ng mga tanda sa araw, buwan, at mga bituin. (cf. Mateo 24:29; Pahayag 6:12-17; Joel 2:31)." (akin ang pagsasalin sa Filipino) [2]

Sa buod, ang pagpapakahulugan ng mga Sabadista sa Joel 2:28-31 ay:

1.) Ang kaloob ng propesiya sa Joel 2:17-21 ay matutupad bago pa ang ikalawang pagparito ni Kristo.

2.) Ang hulang ito ay bahagya lamang natupad sa unang iglesia noong unang Pentecostes, tulad ng inilarawan sa Mga Gawa 2:2-21.

3.) Ang mga kababalaghan na binanggit sa Joel 2:30-31, tulad ng mga tanda sa araw, buwan, at mga bituin, ay hindi naganap sa pagbuhos ng Espiritu Santo noong unang siglo. Ayon sa kanilang paliwanag, ito ay nagpapahiwatig na ang mga kaganapang ito ay mangyayari pa sa hinaharap, partikular sa panahon ng Dark Ages. Ang ganap at huling katuparan ng hula ay magaganap pagkatapos ng mga nakatakdang tanda sa araw, buwan, at mga bituin, bago ang ikalawang pagparito ni Kristo sa hinaharap.

Binibigyang-diin pa ng isang theologian ng mga Sabadista na si Frank Holbrook ang kahalagahan ng hinaharap na katuparan ng hula ni Joel, na sinasabing kung wala ito, hindi magaganap ang pagpapakita ng kaloob ng propesiya sa mga huling araw.

"Nakita ni apostol Pedro ang katuparan ng hula ni Joel sa Pentecostes nang ibuhos ang Espiritu at matanggap ang kaloob ng mga wika (Mga Gawa 2). Gayunpaman, tila bahagyang katuparan lamang ang Pentecostes, sapagkat inilagay ni Jesus ang mga palatandaan sa araw at buwan na binanggit ni Joel bilang darating pagkatapos ng Dark Ages ng pag-uusig at papalapit na sa pagdating ng "malaki at kakila-kilabot na araw ng Panginoon" (Joel 2:31). Bukod dito, partikular na tinutukoy ni Joel ang pagpapakita ng kaloob ng propesiya. Kaya't ang lubos na katuparan ng sinaunang hula ni Joel ay mangangailangan ng pagpapakita ng kaloob ng propesiya sa panahon ng katapusan." (akin ang pagsasalin sa Filipino) [3]

Ang "Dark Ages" para sa mga Sabadista 

Para sa mga Sabadista, kailan naganap ang Dark Ages? Sa kanyang aklat na Last Day Tokens, ipinaliwanag ni J.N. Loughborough na ang Dark Ages, ang panahon ng matinding pag-uusig at kapighatian, ay naganap mula AD 538 hanggang 1798.

"Ang kapighatian ay dumating sa mga pag-uusig noong 'Dark Ages' ngunit ito ay pinaikli, kung hindi ay wala ni isa sa mga hinirang ang maiiwan. Ang panahong ito ng kapighatian ay mula AD 538 hanggang 1798." [4]

Dahil dito, naniniwala ang mga Sabadista na ang mga makalangit na tanda sa araw, buwan, at mga bituin na binanggit sa hula ni Joel ay natupad sa panahong AD 538 hanggang 1798, na kilala bilang Dark Ages na tumagal ng 1260 taon.

Pagtutuwid sa mga baluktot na paliwanag ng mga Sabadista!

#1. Ang katuparan ng hula sa Joel 2:28-32 ay limitado lamang sa panahon ng Pentecostes ayon sa Gawa 2.

Ang unang tanong na kailangang sagutin ay tungkol sa katuparan ng hula ni propeta Joel sa Joel 2:28-32. Natupad ba ito isang beses lamang, partikular na sa unang Pentecostes ayon sa ulat sa Mga Gawa 2? O may pangalawang katuparan ba ito sa hinaharap bago ang ikalawang pagparito ni Jesus, ayon sa paniniwala ng mga Sabadista?

Mahalaga ang paghahanap ng tamang sagot sa tanong na ito dahil ito ang magpapasya kung si Ellen G. White ay isang tunay na propeta o hindi. Ayon sa aklat ng mga Sabadista na The Biblical Basis for a Modern Prophet, "Ang ganap na katuparan ng sinaunang hula ni Joel ay mangangailangan ng pagpapakita ng kaloob ng propesiya sa mga huling araw."

Ibig sabihin, kung ang hula ni Joel ay natupad lamang noong panahon ng mga apostol, ayon sa ulat sa Mga Gawa 2, at walang katuparan sa hinaharap, wala nang halaga ang pag-aangkin ni Ellen G. White sa kaloob ng propesiya. Magiging indikasyon ito na ang kanyang kaloob ng propesiya ay walang kabuluhan sa kanyang panahon at hindi kailangan sa kanyang diumano ay kaloob ng propesiya. Dahil dito, si Ellen G. White ay maaaring ituring na isang huwad na propeta at hindi dapat kilalanin ng mga Sabadista bilang isang propeta mula sa Diyos.

Anong mga ebidensya mula sa Kasulatan ang mayroon tayo na nagpapakita na ang hula ni Joel sa Joel 2:28-32 ay hindi umabot sa panahon ni Ellen G. White at sa samahan ng mga Sabadista?

Ang paggamit ni apostol Pedro ng pariralang "sa mga huling araw"

Una, pansinin na ginamit ni Pedro ang Joel 2 para ipaliwanag ang mga nangyari sa kanilang mga himala. Sinabi niya na ito ay nangyari sa 'mga huling araw', kahit na hindi naman direktang nabanggit 'yan sa Joel 2:28-32.

"Datapuwa't ito'y yaong sinalita na sa pamamagitan ng propeta Joel: At mangyayari sa mga huling araw, sabi ng Dios, Na ibubuhos ko ang aking Espiritu sa lahat ng laman: At ang inyong mga anak na lalake at babae ay manganghuhula, At ang inyong mga binata ay mangakakakita ng mga pangitain, Ang inyong mga matatanda ay magsisipanaginip ng mga panaginip." Mga Gawa 2:16-17

Maraming talata sa Bagong Tipan ang nagpapatunay na itinuturing ng mga apostol noong unang siglo na sila ay nabubuhay na sa "mga huling araw".

Halimbawa, sa kanyang sermon noong araw ng Pentecostes, binanggit ni Pedro ang aklat ni Joel, gamit ang pariralang "mga huling araw" upang ilarawan ang sandali nang ibuhos sa kanila ang Banal na Espiritu (Mga Gawa 2:16-17). Alam ni Pedro na siya ay nabubuhay na sa mga huling araw, at ipinahayag niya ang paniniwalang ito sa pamamagitan ng pagsipi sa isang hula mula kay Joel, na iniugnay ang katuparan nito sa araw ng Pentecostes sa Gawa 2.

Sa kanyang unang sulat, ipinahayag din ni Pedro ang kanyang pagkaunawa na siya ay nabubuhay na sa mga huling araw:

"Itinalaga siya ng Diyos bago pa nilikha ang daigdig, at alang-alang sa inyo ay ipinahayag sa mga huling araw na ito." 1 Pedro 1:20 MBB 2012

Pansinin kung paano inilarawan ni Pedro ang mga huling araw bilang ang panahon kung kailan nagpakita si Jesus sa kanila habang sila'y buhay pa. Gumamit din si Pablo ng katulad na salita nang ipaliwanag niya ang mga aral na dapat nating matutunan mula sa mga pangyayaring nakatala sa Lumang Tipan:

"Nangyari iyon sa kanila bilang babala sa iba, at isinulat upang tayo namang nabubuhay ngayong mga huling araw ay maturuan."1 Mga Taga-Corinto 10:11 MBB 2012

Mali ba ang pagkaunawa nina Pablo at Pedro? Nalito ba sila? Kung susuriin natin ang mga turo ng ibang manunulat ng Bagong Tipan, matutuklasan natin na naniniwala rin silang sila ay nabubuhay sa mga huling araw.

Isinulat ng may-akda ng Hebreo ang mga sumusunod:

"Ang Dios, na nagsalita nang unang panahon sa ating mga magulang sa iba't ibang panahon at sa iba't ibang paraan sa pamamagitan ng mga propeta. Ay nagsalita sa atin sa mga huling araw na ito sa pamamagitan, ng kaniyang Anak, na siyang itinalaga na tagapagmana ng lahat ng mga bagay, na sa pamamagitan naman niya'y ginawa ang sanglibutan; " Mga Hebreo 1:1-2

Tiyak ang may-akda na siya ay nabubuhay sa mga huling araw, at inilarawan niya ang mga huling araw bilang ang panahon kung kailan nakipag-usap ang Diyos sa pamamagitan ni Jesus sa Kanyang buhay sa lupa. Ang pananawang ito ay muling binanggit ni Santiago nang binigyan niya ng babala ang ilang mayayamang tao dahil sa kanilang kasakiman, pinaalalahanan sila tungkol sa nalalapit na pagkawasak na naghihintay sa kanila:

"Ang inyong ginto at ang inyong pilak ay kinakalawang na; at ang mga kalawang na ito ay siyang magiging patotoo laban sa inyo, at gaya ng apoy na lalamunin ang inyong laman. Kayo'y nagtipon ng inyong mga kayamanan sa mga huling araw." Santiago 5:3

Naniniwala si Santiago na ang "mga huling araw" ay nagaganap sa partikular na panahong iyon sa kasaysayan, sa unang siglo. Mas matibay pang pinagtibay ng apostol na si Juan ang paniniwalang ito:

"Mumunting mga anak, ito ang huling oras: at gaya ng inyong narinig na darating ang anticristo, kahit ngayon ay lumitaw ang marami nang anticristo; kaya nga nalalaman natin na ito na ang huling oras."I Juan 2:18

Naniniwala si Juan na siya ay nabubuhay sa huling oras dahil naroroon na ang mga anticristo. Inaasahan din ni Juan na mauunawaan ito ng kanyang mga tagasunod. Maaari bang nagkamali ang mga manunulat ng Bagong Tipan? Inakala ba nila na sila ang nabubuhay sa itinuturing nilang mga huling araw, o ang mga araw na iyon ay mangyayari pa sa hinaharap? Posible bang inasahan ng mga apostol ang mga kaganapang 2,000 taon nang napaaga? Naniniwala tayo sa mga salita ng mga manunulat ng Bagong Tipan nang literal. Sina Pedro, Pablo, Santiago, at Juan ay hindi nagkamali. Ang mga apostol ay tunay na nabubuhay sa mga huling araw. Hindi tayo ang nabubuhay sa mga huling araw o sa panahon ng katapusan.

Noong unang siglo, ang mga debotong Judio ay nakatuon ang kanilang buhay sa pag-aabang sa pagdating ng Mesiyas, ang pagtatatag ng isang bagong kaharian, at ang pangako ng Diyos na gumawa ng bagong tipan sa Kanyang bayan. Napakahalaga ng mga pangakong ito kaya't patuloy nilang inaasahan ang katuparan ng mga araw na inihula sa kanila ng mga propeta sa Lumang Tipan.

Ang Kahulugan ng "Mga Huling Araw" sa Propesiya ng Bibliya

Ang pariralang "Mga Huling Araw" sa konteksto ng hula sa Bibliya ay tumutukoy sa huling yugto bago ang pagtatapos ng kapanahunan ng mga Judio o ang panahon ng Lumang Tipan. Ang yugtong ito ay nagmamarka ng pagtatapos ng lumang tipan at ng mga kaugnay na kaugalian, na humantong sa pagkawasak ng Templo noong AD 70.

Narito ang isang maikling paliwanag:

Panahon ng mga Judio: Tumutukoy ito sa yugto kung saan ang mga Judio ay nasa ilalim ng lumang tipan na ibinigay ng Diyos sa pamamagitan ni Moises, na kinapapalooban ng Kautusan at mga kaugalian sa pagsamba sa Templo.

Mga Huling Araw: Ang "Mga Huling Araw" ay nauunawaan bilang ang panahon bago ang pagtatapos ng kapanahunan ng mga Judio. Hindi ito tumutukoy sa katapusan ng mundo kundi sa katapusan ng panahon ng lumang tipan.

Kahalagahan: Ang "Mga Huling Araw" ay nagpapahiwatig ng paglipat mula sa lumang tipan patungo sa bagong tipan na itinatag ni Jesus. Ang pagkawasak ng Templo noong AD 70 ay itinuturing na tiyak na pagtatapos ng kapanahunan ng mga Judio, dahil ito ang nagmarka ng pagtatapos ng mga pangunahing relihiyosong kasanayan ng Judaismo noong panahong iyon.

Bagong Tipan: Sa pagdating ni Jesus, naitatag ang isang bagong tipan na nag-aalok ng kaligtasan sa lahat ng naniniwala, maging Judio o Hentil. Ang bagong tipan na ito ay itinuturing na katuparan ng mga hula at simula ng isang bagong panahon sa plano ng Diyos.

Sa madaling salita, ang "Mga Huling Araw" ay tumutukoy sa huling yugto ng dispensasyong Hudyo na nagtapos sa pagkawasak ng Templo noong AD 70. Ito ang nagwakas sa panahon ng mga Hudyo at ganap na nagpasimula ng bagong tipan na itinatag ni Hesus. Sa pagdating ni Hesus, naitatag ang isang bagong tipan at isang bagong kaharian. Natapos ang sinaunang kaayusang panrelihiyon ng mga Hudyo sa pagkawasak ng Templo. Ang "mga huling araw," na nagmamarka ng paglipat mula sa luma patungo sa bago, ay nagtapos noong unang siglo. Ang panahong ito ng paglipat ay nagsimula sa pagpapahayag ni Hesus bilang Mesiyas hanggang sa pagbagsak ng Templo ng Jerusalem noong AD 70. Tunay ngang tama ang mga apostol sa pagtukoy sa kanilang panahon bilang "mga huling araw." Ngunit ngayon, ang mga Kristiyano ay nabubuhay na sa isang bagong panahon na may bagong kaharian at bagong tipan.

Ang ideyang ito ay maaaring maging nakakagulat at nakakalungkot para sa ilan, lalo na sa mga Sabadista na tinuruan na maghintay ng mga pangyayari sa hinaharap. Kapag narinig nila ang katotohanang ito sa unang pagkakataon, maaaring mahirapan silang maunawaan ito dahil madalas nilang naririnig ang mga pariralang "huling panahon" at "huling araw" na palagi nilang inuugnay sa katapusan ng mundo. Hirap silang tanggapin na maaaring nagkamali sila dito.

Ngayon na nauunawaan na natin na ang "mga huling araw" ay hindi tumutukoy sa ating panahon o sa katapusan ng mundo, ano ang ibig sabihin nito para sa propesiya ni Joel tungkol sa sinasabing papel ni Ellen G. White bilang propeta ng Diyos? Nalaman natin na ang katuparan ng propesiya sa Joel 2:27-32 ay nangyari lamang noong unang siglo, sa panahon ng apostol Pedro. Wala itong kaugnayan sa panahon ni Ellen G. White at sa kasaysayan ng Seventh-day Adventist Church. Nagkamali talaga dito ang mga Sabadista.

Paano naman ang argumento ng mga Sabadista tungkol sa mga makalangit na kaganapan na may kinalaman sa "araw, buwan, at mga bituin"? Muli, titingnan natin ang kanilang pangunahing aklat na Seventh-day Adventist 28 Fundamental Beliefs:

"Gayunpaman, maaari nating tanungin kung ang propesiya ni Joel ay ganap na natupad noong Pentecostes o kung magkakaroon pa ng isa pang, mas ganap na katuparan. Wala tayong ebidensiya na ang mga kaganapan sa araw at buwan na binanggit ni Joel ay naganap bago o pagkatapos ng pagbuhos ng Espiritu. Ang mga kaganapang ito ay naganap lamang makalipas ang maraming siglo."[5]

Ipagpatuloy natin ang talakayan sa susunod na punto.

Ang Kahulugan ng mga ekspresyong "Mga Tanda sa Araw, Buwan, at mga Bituin"

Ang pag-aangkin ng mga Sabadista na hindi lubos na natupad ang propesiya ni Joel noong panahon ni apostol Pedro ay nagmumula sa isang maling interpretasyon ng mga pangyayaring inilarawan, partikular na ang mga kaugnay sa "araw, buwan, at mga bituin." Ang kanilang pag-unawa sa mga pangyayaring ito ay literal na matutupad, kung saan inaasahan nila ang pisikal na pagdidilim ng araw, pagtigil ng buwan, at pagbagsak ng mga bituin, ay hindi sumasang-ayon sa aktwal na mga pangyayari noong araw ng Pentecostes sa Jerusalem. Hindi nagdilim ang araw, hindi tumigil sa pagkinang ang buwan, at hindi literal na bumagsak ang mga bituin mula sa langit noong panahong iyon.

Narito ang detalyadong paliwanag mula sa kanilang aklat na, Seventh-day Adventist 28 Fundamental Beliefs, sa pahina 379, tungkol sa literal na interpretasyon ng propesiyang ito:

"Noong Mayo 19, 1780, natupad ang propesiyang ito nang bumalot ang isang pambihirang kadiliman sa hilagang-silangang bahagi ng kontinente ng Hilagang Amerika... Ang dakilang pagbagsak ng mga meteoro noong Nobyembre 13, 1833 — ang pinakamalawak na pagtatala ng pagbagsak ng mga bituin — ang tumupad sa propesiyang ito." (akin ang pagsasalin sa Filipino)

Pinagtibay rin ni Ellen G. White ang literal na pananaw na ito sa kanyang aklat na The Great Controversy:

"Ang Mayo 19, 1780, ay nakatala sa kasaysayan bilang 'Ang Madilim na Araw.' Simula pa noong panahon ni Moises, wala pang naitalang panahon ng kadiliman na may kaparehong tindi, lawak, at tagal. Ang paglalarawan ng pangyayaring ito, ayon sa makata at mananalaysay, ay isang pag-uulit lamang ng mga salita ng Panginoon na naitala ng propetang si Joel, dalawa’t kalahating libong taon bago ito natupad: ‘Ang araw ay magdidilim, at ang buwan ay magiging parang dugo, bago dumating ang dakila at kakilakilabot na araw ng Panginoon.’ [Joel 2:31.]" [6]

Si D.A. Delafield, isang manunulat at ministro ng Seventh-day Adventist church, ay nagsabing nasaksihan mismo ni Ellen G. White ang pagbagsak ng mga bituin noong Nobyembre 13, 1833, nang siya ay limang taong gulang pa lamang:

"Sa parehong gabi ng kanyang pagdating sa Torre Pellice, nasaksihan ni Ellen White ang isang pambihirang pangyayari—isang kamangha-manghang pagbagsak ng mga bituin. Limang taong gulang pa lamang siya noong ‘bumagsak ang mga bituin’ noong Nobyembre 13, 1833, at malamang na tulog siya habang nangyayari iyon. Ngunit hindi niya pinalampas ang pagbagsak ng mga bituin sa buwang ito ng Nobyembre." [7]

Hanggang ngayon, ito pa rin ang paliwanag na ibinibigay ng mga pastor at mga mangangaral ng mga Sabadista tungkol sa mga makalangit na kaganapang ito. Bagamat maraming mga Sabadista ang maaaring hindi alam ito, marami sa mga theologians at scholars din ng mga Sabadista ang hindi na sumusuporta sa literal na interpretasyong ito.

Halimbawa, sa isyu ng The Ministry Magazine noong Setyembre 1998, isang pandaigdigang journal para sa mga pastor ng mga Sabadista, ipinaliwanag ng isang  SDA theologian na si Dr. Hans LaRondelle sa kanyang artikulong "Viewpoint: The Application of Cosmic Signs in the Adventist Tradition," na:

"Patuloy na iniuugnay ng mga tagapagpaliwanag na Adventist ang pagdilim ng araw at buwan noong 1780 sa isang makalangit na tanda ng katapusan ng panahon. Gayunpaman, ipinakita ng mga sumunod na ebidensiya na ang pagdilim ay maaaring dulot ng mga sunog sa kagubatan. Ang usok ay tumakip sa araw, na umabot sa lawak na 25,000 square miles sa silangang bahagi ng Hilagang Amerika at Canada. Ang ganitong pangyayaring lokal na tumagal lamang ng ilang oras ay mahirap ituring bilang isang makalangit na kaganapan na inihula sa Bagong Tipan. Inamin nina C. Mervyn Maxwell at iba pa na ang tinatawag na 'madilim na araw' noong Mayo 19, 1780, ay hindi bunga ng direktang pagkilos ng makapangyarihang interbensyon, kundi ng mga likas na sanhi. . . Sa gabi ng Nobyembre 13, 1833, sinabi ng isang tagamasid na 'ang mga bituin ay bumabagsak na parang makakapal na niyebe.' Ang bilang ng pagbagsak ay tinatayang mula 10,000 hanggang mahigit 60,000 meteoro bawat oras. Ang taong 1833 ay itinuturing ngayon bilang simula ng agham sa meteor astronomy. Napansin ng mga tagamasid na lahat ng meteoro ay tila nagmumula sa konstelasyong Leo. . . Sa liwanag ng mga katotohanang ito, ang ilang konserbatibong tagapagpaliwanag na Adventist ay kumbinsidong ang tradisyonal na interpretasyon ng mga makasaysayang kaganapang ito ay nawalan na ng lakas ng panghihikayat. Si Samuele Bacchiocchi, sa The Advent Hope for Human Hopelessness (1986), ay hindi na isinama ang tradisyonal na pananaw tungkol sa 1755, 1780, at 1833. Ang nagkakaisang paniniwala sa loob ng Adventismo ukol sa makahulang kahalagahan ng mga kaganapang ito ay naglaho na. Nawalan ng dating malinaw na ebidensiya ang paniniwala na ang mga kaganapang ito ay mga supernatural na tanda."

Malinaw, samakatuwid, na ang tradisyonal na interpretasyon ng mga Sabadista tungkol sa tinatawag na "supernatural na kosmikong mga palatandaan ng katapusan ng panahon" noong Mayo 19, 1780, at Nobyembre 13, 1833, ay mga kathang-isip lamang ni Ellen G. White at ng mga Sabadista lamang. Sa kabila ng maraming ebidensiyang siyentipiko at mga natural na paliwanag mula sa mga eksperto, marami sa mga nalinlang na mga Sabadista ang patuloy na naniniwala sa mga palatandaang ito hanggang ngayon.

Ang pinakamahalagang punto dito ay hindi ang pag-amin ng kamalian ng mga SDA theologians, kundi ang kredibilidad ni Ellen G. White bilang tunay na propetang sa Diyos. Kung ikaw, ang mambabasa, ay isang Seventh-day Adventist, paano mo pinapayagan ang iyong konsensya na magpamudmod ng isang aklat na naglalaman ng mga kasinungalingang ito sa publiko tulad ng aklat nila na The Great Controversy na naglalaman ng mga kasinungalingang ito na ating pinagusapan? May takot ka pa ba sa Diyos sa iyong puso? Higit pa rito, paano mo ngayon masasabing ang Seventh-day Adventist Church ang tunay na nalabing iglesia ng mga huling araw kung ang iyong propeta, si Ellen G. White, ay isang huwad na propeta? Mayroon bang tunay na iglesia na pinamumunuan at ginagabayan ng isang huwad na propeta? Ito na ang iyong pagkakataon, mahal kong kaibigang Sabadista, na pag-isipan kung mananatili ka ba sa isang iglesia na may huwad na propeta hanggang sa katapusan ng iyong buhay?

Upang lubos na maunawaan ang mga kaganapang celestial na inilarawan sa Gawa 2, kinakailangang isaalang-alang ang mga idyomatikong ekspresyon na karaniwan sa kulturang Hudyo. Sa kontekstong ito, ang mga salitang 'araw,' 'buwan,' at 'bituin' ay madalas na ginagamit bilang mga alegorya na kumakatawan sa mga makapangyarihang indibidwal o institusyon. Halimbawa, sa kuwento ni Joseph sa Genesis 37:9, ang panaginip kung saan nagpatirapa ang araw, buwan, at mga bituin ay hindi dapat literal na interpretasyon, sa halip ay isang pahiwatig na si Joseph ay magkakaroon ng mataas na posisyon sa lipunan.

Sa wika ng Bibliya, madalas ipahayag na ang kasikatan at kaluwalhatian ng malalaking lungsod ay kumikislap tulad ng mga celestial na katawan. Ang pagbagsak ng isang lungsod ay inilalarawan bilang ang pag-dim ng mga ilaw ng langit. Bilang halimbawa, inilalarawan ng aklat ni Ezekiel ang paghatol at malapit na pagbagsak ng Egipto gamit ang parehong mga celestial na phenomenon.

"At pagka ikaw ay aking nautas, aking tatakpan ang langit, at padidilimin ko ang mga bituin niyaon; aking tatakpan ng alapaap ang araw, at ang buwan ay hindi magbibigay ng kaniyang liwanag. Lahat na maningning na liwanag sa langit ay aking padidilimin sa iyo, at tatakpan ko ng kadiliman ang iyong lupain, sabi ng Panginoong Dios." Ezekiel 32:7-8

Talaga ngang hinarap ng Egipto ang kalamidad na inihula ni Ezekiel, ngunit wala ni isang tala na nagpapakita na ang araw, buwan, o mga bituin ay dumilim bilang bahagi ng kaganapang ito. Isipin din kung paano ipinasya ni Isaias ang kapahamakan sa rehiyon ng Edom, na matatagpuan sa katimugang bahagi ng Israel:

"At ang lahat na natatanaw sa langit ay malilipol, at ang langit ay mababalumbong parang isang ikid: at ang buo nilang hukbo ay mawawala na parang dahong nalalanta sa puno ng ubas, at gaya ng lantang dahon ng puno ng igos. Sapagka't ang aking tabak ay nalango sa langit: narito, yao'y bababa sa Edom, at sa bayan ng aking sumpa, sa kahatulan." Isaias 34:4-5

Sa panahong iyon, hindi literal na bumaba ang mga hukbo ng langit sa lupa tulad ng mga dahon ng igos, at hindi rin talagang "ang langit ay mababalumbong parang isang ikid" Gayunpaman, talagang nasira ang Edom. Isipin din ang paghatol na ipinaabot ng Diyos kay Babilonia sa pamamagitan ni Isaias:

"Sapagka't ang mga bituin ng langit at ang mga gayak niyaon, hindi magbibigay ng kanilang liwanag: ang araw ay magdidilim sa kaniyang pagsikat, at hindi pasisilangin ng buwan ang kaniyang liwanag." Isaias 13:10

Sa kabila ng patuloy na pagkislap ng mga bituin at konstelasyon, pagsikat ng araw, at pagningning ng buwan noong panahon ng pagbagsak ng Babilonia, isang malaking kapahamakan ang sumalanta sa kaharian nito. Sa pamamagitan ng paggamit ng prinsipyo ng biblikal na interpretasyon, maaring mapag-isip-isip na ginamit ni Jesus ang katulad na apokaliptikong wika sa kanyang mga propesiya. Katulad ng mga propeta tulad nina Isaias at Ezekiel na naghayag ng kapahamakan sa mga bansa gaya ng Egipto, Edom, at Babilonia, inihula rin ni Jesus ang pagkawasak ng Jerusalem sa ganun din paglalarawan.

"Datapuwa't karakarakang pagkatapos ng kapighatian sa mga araw na yaon ay magdidilim ang araw, at ang buwan ay hindi magbibigay ng kaniyang liwanag, at mangalalaglag ang mga bituin mula sa langit, at magsisipangatal ang mga kapangyarihan sa mga langit." Mateo 24:29

Upang maunawaan ang kahulugan ng talatang ito, mahalagang isaalang-alang ang takdang panahon. Dahil ang kapighatian, na tumutukoy sa pagkawasak ng Jerusalem, ay nangyari noong 70 AD, nangangahulugan ito na ang mga celestial phenomenon ay magaganap "karakarakang pagkatapos ng kapighatian sa mga araw na yaon" Kaya, dapat nating asahan na matutupad ang hulang ng "kadilimang" ito pagkatapos ng mawasak ang Jerusalem noong 70 AD at hindi sa hinaharap.

Ito ang maliwanag na sagot sa argumento ng mga Sabadista na kung ang buong propesiya ni propetang Joel ay natupad lamang sa panahon ng apostol Pedro, bakit hindi dumilim ang araw at buwan, at bakit hindi nahulog ang mga bituin noong panahong iyon?

Ang dahilan ay nakasalalay sa maling inaasahan ng mga SDA hinggil sa katuparan, dahil iniisip nila na ang araw, buwan, at mga bituin ay literal na magdidilim at mahuhulog mula sa langit, na siyempre, hindi nangyari noong panahong iyon! Gayunpaman, ang mga celestial na phenomenon na ipinropesiya ni Joel ay tunay na natupad sa isang simbolikong kahulugan noong unang siglo nang mawasak ang Jerusalem noong 70 AD. 

Sa Joel 2, dalawang pangunahing kaganapan ang ipinropesiya: 

1.) ang pagbubuhos ng Banal na Espiritu at 

2.) ang paghatol at pagwasak ng jerusalem. 

Sa kanyang pangangaral, kinumpirma ni Pedro ang pagtupad ng propesiya ni Joel tungkol sa pagbubuhos ng Banal na Espiritu. Kasabay nito, inaasahan din niya ang katuparan ng mga paghuhukom sa Jerusalem dahil sa pagtanggi kay Jesus bilang ang ipinangakong Mesias. Bagama't inaakala niyang mangyayari ito sa loob ng ilang taon pagkatapos ng Pentecostes, ang paghatol na ito ay naantala upang bigyan ng pagkakataon ang mga Judio na magsisi. Gayunpaman, noong 70 AD, ang pagkawasak ng Jerusalem at ng templo ay nagmarka ng katuparan ng mga paghuhukom na inipropesiya ni Joel.

Dapat din maunawaan ng mga Sabadista na ang katuparan ng pagbubuhos ng Banal na Espiritu ay hindi tumutugma sa propetikong ministeryo ni Ellen G. White. Una, dahil ang mga tumanggap ng kaloob ng Banal na Espiritu ay hindi limitado sa isang tao lamang tulad ni Ellen G. White. Ayon sa interpretasyon ni Pedro bilang katuparan ng propesiya ni Joel, hindi isa lamang ang tumanggap kundi lahat ng mga mananampalataya, kapwa lalaki at babae:

"At mangyayari pagkatapos, na ibubuhos ko ang aking Espiritu sa lahat ng laman; at ang inyong mga anak na lalake at babae ay manganghuhula, ang inyong mga matanda ay magsisipanaginip ng mga panaginip, ang inyong mga binata ay mangakakakita ng mga pangitain: At sa mga lingkod na lalake at babae naman ay ibubuhos ko sa mga araw na yaon ang aking Espiritu." (Joe 2:28-29)

Kaya't isang malaking panlilinlang sa mga tao na ituring ang katuparan ng propesiya ni Joel bilang tanging natupad lamang kay Ellen G. White. Sa puntong ito pa lang, masasabi natin nang may katiyakan na si Ellen G. White ay isang huwad na propeta at kaaway ng Diyos dahil sa kasinungalingang ito. Balikan natin ang mapagmalaking pahayag ng mga Adventist tungkol sa kanilang natatanging propeta na kanilang kinikilala:

"Partikular na tinukoy ni Joel na “ang inyong mga anak na lalake at mga anak na babae ay manghuhula” bilang paghahanda para sa “dakila at kakilakilabot na araw ng Panginoon” (Joel 2:28-32). Itinuturing ng mga Seventh-day Adventist na ang kaloob ng propesiya ay ipinakita sa buhay at ministeryo ni Ellen G. White." (akin ang pagsasalin sa Filipino) [8]

Matapos ang pagpanaw ni Ellen G. White, maraming indibidwal ang nag-aangking may katulad na espirituwal na kaloob. Gayunpaman, ang Seventh-day Adventist Church ay hindi nakakita ng sinuman sa kanila bilang tunay na kahalili. Ang pagtanggi na ito ay nagbabangon ng mga katanungan tungkol sa sinseridad ng SDA church sa pagtanggap ng mga bagong propeta.  Higit pa rito, ang kawalan ng mga bagong propeta sa SDA Church ay tila sumasalungat sa propesiya ni Joel tungkol sa pagbubuhos ng Espiritu Santo sa lahat ng mananampalataya mga lalake at mga babae. Kung gayon, bakit limitado lamang ang propetikong kaloob sa isang indibidwal sa kasaysayan ng SDA church? Ang mga tanong na ito ay nagpapatunay lamang na ang SDA Church ay hindi isang tunay na representasyon ng tunay na "remnant church" diumano sa mga huling araw.

Ayon sa ginawa nating pagsusuri, napatunayan natin na si Ellen G. White ay isang huwad na propeta dahil sa mga sumusunod na mga katotohanan:

1.) Ang pag-angkin na ang propesiya sa Joel 2:28-32 ay natupad kay Ellen G. White ay hindi totoo. Ang pangyayaring ito ay malinaw na nauugnay sa Pentecostes ayon sa ulat ng Gawa 2 at sa mga unang Kristiyano, hindi sa panahon niya mula 1844 hanggang 1915 taon ng kanyang kamatayan.

2.) Ang interpretasyon ng Seventh-day Adventist Church tungkol sa pagdilim ng araw, buwan, at mga bituin sa Joel 2:30-31 bilang isang literal na pangyayari na naganap sa panahon ng Dark Ages ay hindi tumpak. Ang mga celestial na pangyayaring ito ay karaniwang itinuturing na simbolikong representasyon ng paghatol ng Diyos, gaya ng nangyari sa Jerusalem noong 70 AD.

3.) Ang propesiya sa Joel 2:28-29 ay natupad sa mga unang Kristiyano sa Jerusalem, gaya ng inilarawan sa Aklat ng Mga Gawa 2. Ang pangyayaring ito ay isang pagtupad sa ipangakong Holy Spirit ni Jesus sa lahat ng mga mananampalataya at hindi limitado sa isang indibidwal na tulad ni Ellen G. White (Lucas 24:49; Gawa 1:8; 2:1-4).

CONCLUSION:

Ang propesiya ni Joel 2:28-32 ay natupad sa Pentecostes, na minarkahan ang kapanganakan ng Iglesia at ang pagbuhos ng Espiritu Santo sa mga unang alagad.

Simula noon, ang Banal na Espiritu ay patuloy na tinutupad ang aspetong ito ng "propesiya" sa lahat ng mga mananampalataya, mula sa 120 na mga alagad sa Pentecostes. Maaring magtanong ang mga Sabadista, "Ibig bang sabihin nito ay lahat ng 120 na alagad na naroroon ay tumanggap ng kaloob ng propesiya, na nangangahulugang sila ay naging mga propeta?" Ang sagot ay oo! Ngunit hindi ibig sabihin nito na lahat sila ay naging mga propeta na may kakayahang tumanggap ng mga pangitain at mga panaginip mula sa Diyos. Hindi lahat ng may pangitain at panaginip ay itinuturing na propeta. Kahit ang mga SDA theologians ay kinikilala ito. Ayon sa aklat ng SDA na The Gift of Prophecy, p. 52:

"Sa Bagong Tipan, ang paminsang pagpapahayag ng propesiya ay nangyari nang hindi nangangahulugang ang taong kasangkot ay isang propeta." (akin ang pagsasalin sa Filipino) [9]

Kaya’t ang 120 na alagad ay tumanggap ng kaloob ng "propesiya", kahit na hindi lahat sa kanila ay mga propeta. Kinikilala rin ng mga awtoridad ng mga Sabadista na ang kaloob ng "propesiya" ay ipinagkaloob sa mga 120 na alagad sa pamamagitan ng "pagsasalita ng mga wika" o speaking in tongues. Ito ay pinatutunayan ng SDA Bible Commentary:

"Maghuhula. Ang aplikasyon ni Pedro ng propesiya ni Joel sa kasalukuyang karanasan sa Pentecostes ay tila nag-uugnay ng kaloob ng propesiya sa kaloob ng pagsasalita ng mga wika (tingnan sa Joel 2:28)." [10]

Maari nating itanong sa mga Sabadista kung si Ellen G. White ba ay nagsalita ng mga wika. At bakit naniniwala ang mga Sabadista na ang kaloob ng Banal na Espiritu ay nagpapatuloy pa din sa ating panahon, ngunit tinatanggihan nila ang kasalukuyang pag-iral ng pagsasalita ng mga wika? Ipinapakita nito na pati ang mga Sabadista ay naguguluhan tungkol sa kahulugan ng kaloob ng propesiya, dahil ang kanilang mga teorya tungkol dito ay kulang sa biblikal na suporta. 

Pagkatapos ng pagbuhos ng Espiritu sa mga alagad ni Cristo, hinarap ng mga Hudyo ang paghatol ng Diyos, na isinasagisag ng pagdilim ng kanilang mga simbolikong kapangyarihan—ang araw, buwan, at mga bituin. Samantala, nagsimula ang mga Hentil na tumawag sa pangalan ng Panginoon at tumanggap ng kaligtasan, na tinutupad ang Joel 2:32: "Ang sinumang tumawag sa pangalan ng Panginoon ay maliligtas." Ang katuparang ito ay nagpapatuloy hanggang ngayon, kahit sa mga Seventh-day Adventists na nagsisisi sa kanilang mga kasalanan at tinatanggap si Jesus bilang kanilang personal na Panginoon at Tagapagligtas, sa kaluwalhatian ng Diyos!

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QUESTION #2: DO THE PROPHETS AND APOSTLES OF GOD NO LONGER SIN?

Pastor Ronald Obidos

The question we will answer in this series is #2 of the 11 questions sent to Former Adventist Philippines by someone we will refer to as "Brother Ben," a Seventh-day Adventist member for 11 years from Pampanga.

According to Brother Ben, 

"Honestly, I prefer to be open-minded about information rather than doubting right away. If I doubt immediately, I'll become biased. I just want to be open-minded—neither a defender of the SDA nor an attacker. I know there are still many recorded pieces of information I haven’t touched yet. My focus now is on all the controversial books that reveal the secrets of the SDA. I believe the only way to truly understand this church is by reading writings from people who aren't hiding any secrets. Personally, I believe that no church has perfect, infallible doctrines. The only infallible source is the Scriptures alone. That's why I’m already thankful to you because it seems like you’ll help me broaden my knowledge. I want to make the most of it while you’re still strong. It’s rare for me to talk to someone like you who has such a high level of study and access to resources that are hard to find. I also pray for you, brother, that you’ll be granted a long life. Because of you, I have so many things I want to read now. You’re the one who opened my eyes to these controversies."

I also asked for his permission to share our Bible study on this blog, and by God's grace, he agreed on one condition: that I do not reveal his real name. I pray to the Lord that our Bible study becomes an instrument to reach many Seventh-day Adventists who, like Brother Ben, remain open-minded and continue to seek the truth.

To start this Bible study, we will address Question #2:

Question #2 When a person is chosen as a prophet or apostle of God, will they remain in the sinful nature of the human body, or will their body be changed?

Answer:

According to the Bible, the "sinful nature of the body" will only be changed from its corrupt state due to sin into an incorruptible body at the time of the resurrection of the dead, as promised by God to those who believe in Christ. Here's what 1 Corinthians 15:51-54 says:

"Listen, I tell you a mystery: We will not all sleep, but we will all be changed— in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality. When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: 'Death has been swallowed up in victory.'"

This is the promise of the Lord that all faithful believers in Christ await, including the Prophets and Apostles of the Lord, whom He called in the past to spread the truth. The Prophets in the Old Testament and the Apostles in the New Testament were called by God for a holy purpose. This was not because their sinful nature had already been changed but despite their sinful nature as human beings.

Furthermore, the apostles clearly teach that a person is only deceiving themselves if they claim they no longer sin, for this is a great lie before God.

“If we claim to be without sin, we deceive ourselves and the truth is not in us.” (1 John 1:8)

The Background and Calling of the Prophets and Apostles

God called people from various backgrounds to become prophets and speak in His name, often in difficult circumstances. For example, Moses was raised in the royal court of the Egyptians (Exodus 2:1-10); Samuel served in the temple at Shiloh (1 Samuel 1:21-28); Elisha was a farmer (1 Kings 19:19-21); Ezekiel was a priest living in exile in Babylon (Ezekiel 1:3); Amos may have been a wealthy sheep breeder and landowner or a poor migrant worker before being called to be a prophet. Thus, God's prophets came from all walks of life. Similarly, those chosen to be the 12 apostles of the Lord Jesus were ordinary fishermen or tax collectors with bad reputations among the Jews, like Matthew (Mark 3:13-19; Matthew 10:1-4; Luke 6:12-16).

Only the Lord God called them; they did not volunteer simply because they wanted to (Jeremiah 1:4-5; Isaiah 6:8-10; Ezekiel 2:3-3:5; Jonah 1:1; 3:1; Acts 1:15-26). What mattered most was that those called to be Prophets and Apostles responded with faith and entrusted their lives to the Lord who called them (Jeremiah 1:6-10; Exodus 3:11-12; Acts 26:12-18). Although they were not perfect, God saw their hearts, faith, and fear of the Lord. The lives of Prophet Jonah and Judas Iscariot serve as evidence that there is no perfect prophet or apostle of God (Jonah 1:1-3; Matthew 26:47-50).

The Bible is Trustworthy

Although the Prophets and Apostles lived in bodies tainted by sinful flesh, this did not hinder their responsibility and duty. God called them not because they were qualified, but because He qualified them when He called them. For example, the Prophets and Apostles were chosen to become the authors of the 66 books of the Bible. According to 2 Peter 1:20-21:

"Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit." (2 Peter 1:20-21)

Even though the people God used to write the Bible were not perfect, there is no reason to doubt or suspect that God's Word contains any error. As the verse explains, the Holy Scriptures did not come from the personal interpretation of the prophets or apostles who wrote them, but rather, "men spoke from God as they were carried along by the Holy Spirit."

Therefore, although God used their different experiences and freedom in expressing what they wanted to write, the final outcome of their writings is still "from God" through the help and guidance of the Holy Spirit, who has the ability to filter out any wrong ideas that might come from imperfect humans. 2 Timothy 3:16 uses a different term to describe this process by the Holy Spirit:

"All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness." (2 Timothy 3:16)

The phrase "inspired by God" in Greek is "theopneustos," which literally means "God-breathed." Because of this, the Holy Scriptures are a product of the Spirit of God working through people (2 Peter 1:20-21).

The Seventh-day Adventist Church and Errors in the Bible

The SDA Church believes that the Bible contains errors. This was boldly stated by Dr. Robert W. Olson. Who is Dr. Robert W. Olson? Robert W. Olson (October 25, 1920 – April 16, 2013) was an American leader of the Seventh-day Adventist Church. He served as the director of the Ellen G. White Estate from 1978 to 1990. He is known as the first staff member who was not a direct descendant of Ellen G. White to manage her estate, and he was also the first to hold a Ph.D.

In 1982, he wrote an article titled "The Question of Inerrancy in Inspired Writings." This article caused controversy among SDA members because they mistakenly believed that the Seventh-day Adventist Church held a high view of the authority of the Bible, asserting that it cannot contain errors as it is considered the infallible word of God. When Dr. Robert Olson's article was published, which was recognized as an authority regarding the writings of their acknowledged prophet Ellen G. White, he stated that the Bible contains numerous errors and listed some of them as follows:

1. Historical Uncertainties.

2. Numerical and Chronological Problems.

3. Inaccurate Citations by New Testament Authors.

4. Use of Scripture Out of Context.

5. Grammatical Imperfections.

6. Discrepancies in the Original Manuscripts.

After pointing out the errors in the Bible, he then proceeded to present a list of errors in the writings of their prophet, Ellen G. White:

1. Inaccurate Descriptions of Biblical Events.

2. Errors in Dates and Years.

3. Application of Scripture Out of Context.

4. Erroneous Attribution of a Quoted Work.

5. Grammatical Imperfections.

6. Historical Discrepancies.

Dr. Robert Olson intended to show that even the inspired Scriptures can contain errors. The writings of their prophet, Ellen G. White, are also not exempt from mistakes. It is not surprising that most SDA members accept that the Lord Jesus had a "sinful nature" with a tendency to sin when He took on human form here on earth over 2,000 years ago.

This teaching of the SDA Church is quite dangerous because they accept that the Bible contains errors or is not inerrant, which for us conservative Christians is a viewpoint that originated from liberal scholars in the early 20th century who held a low view of the Bible. I also noticed during my 24 years within the SDA Church that they elevated Ellen G. White above the Bible. For them, the Bible is not the final authority because they first need to see what Ellen G. White says about a subject before they confirm what the Bible states.

In the past, both William Miller and the early Adventists held the view that the Bible is inerrant or cannot be mistaken. However, this changed when they officially accepted the inspired prophetic ministry of Ellen G. White. Only then did they begin to acknowledge that the Bible contains errors, as they also recognized numerous mistakes in the writings of their prophet.

This led to a reversal; instead of maintaining that only Ellen G. White's writings contained many errors while the Bible remained the true inspired word of God that cannot be mistaken, they implicated the Bible by claiming it also has errors due to the mistakes found in Ellen G. White's writings. Is this not enough reason to consider Ellen G. White a false prophet? The Lord is showing SDA members that the Seventh-day Adventist Church is a false church because, according to the Bible, the true church of the Lord would not be led by a false prophet. Even now, the SDA Fundamental Beliefs still include the belief that Ellen G. White is the prophet predicted in Revelation 12:17, which truly means that the SDA Church is still being led by a false prophet. Members continue to allow themselves to be deceived unless they choose to leave this false church.

Conclusion:

Once again, in response to Question #2: "If a person is chosen as a prophet or apostle of God, will he remain in the sinful nature of the human body or will his body be transformed?" As we answered above, the prophets and apostles of God don't need to be sinless and perfect to fulfill their divine calling. No prophet or apostle of God is perfect or without sin. The perfection of our bodies into a glorious and incorruptible state will only occur when our Lord Jesus returns for His second coming. Moreover, there is no true church led by a false prophet.

UNDERSTANDING THE DOCTRINE OF CHRIST'S IMPUTED RIGHTEOUSNESS!

QUESTION#1. "WHAT DOES 'INFALLIBLE SOURCE OF TRUTH' MEAN?"

The question we will answer in this series is just one of the 11 questions sent to Former Adventist Philippines, which we will refer to as "Bro. Ben," a member of the Seventh-day Adventist church for 11 years from Pampanga.

According to Bro. Ben:

"Honestly, I prefer to be open-minded about information rather than doubt immediately. If I doubt right away, I will become biased. I just want to be open-minded—not a defender of the SDA nor an attacker. I know there are many recorded pieces of information that I have yet to explore. My focus right now is on all the controversial books that contain the secrets of the SDA. I believe that the only way to truly understand this church is to read the writings of people who have no hidden secrets they wish to conceal. Personally, I believe there are no perfect infallible doctrines found in any church. The only infallible source is Scripture alone. So, I want to thank you now because you seem to be able to help broaden my knowledge. I will take advantage of this opportunity while you are still strong. It's rare for me to meet someone like you who has extensive studies and has read many different resources that are hard to obtain. I also pray for you, Bro., that you may have a long life. Because of you, I have many things I want to read now. You are the one who opened up these controversies."

I also asked him if it was okay to share our upcoming Bible study on this blog, and by God's grace, he agreed on one condition: that I do not reveal his real name. I pray to the Lord that our Bible study will be an instrument to reach many Seventh-day Adventists who remain open-minded and continue to seek the truth, like Bro. Ben.

To begin this Bible study, let’s start with Question #1:

Question#1. "What does 'infallible source of truth mean?"

Answer:

The "infallible source of truth" refers to a source of truth that is without error. This means it is a reliable source of information or knowledge that is considered always correct and never wrong. For conservative evangelical Christians, the Holy Scriptures or the Bible, regarded as the one Spirit-inspired Word of God, is the infallible source of truth. There is no other need because, for them, the Bible is sufficient as the final arbiter of truth.

Thus, it is unnecessary for anyone to read the writings of the recognized messenger of God and prophet of the Seventh-day Adventist church, Ellen G. White, to determine what is right and wrong for our salvation. Although the SDA leadership does not officially admit that her writings can be considered an infallible source of truth, they indirectly believe that Ellen G. White's writings are infallible based on their explanations in their readings. As a result, the authority of Ellen G. White is seen as equal to the authority of the Bible for the following reasons:

The SDA church believes that Ellen G. White's writings are inspired by the Holy Spirit just as the Bible is inspired.

According to the SDA statement of belief #17 (1983) and #18 (2005), "The Gift of Prophecy," it is believed that this was fulfilled in the ministry of Ellen G. White, and for SDAs, she is "the Lord's messenger; her writings are a continuing and authoritative source of truth."

Since the SDA church believes that Ellen G. White's inspiration is akin to the inspiration of the Holy Spirit that guided the apostles and prophets who wrote the 66 books of the Bible, Ellen G. White's authority is therefore also equal to the authority of the Bible because their processes of inspiration are the same. If the product of the inspiration of the apostles and prophets resulted in the infallible Word of God, in the same way, the product of Ellen G. White's inspiration would also produce infallible writings outside the Bible.

SDA theologians argue that while both Ellen G. White's writings and the Bible are supposedly inspired, they are not equal because Ellen G. White's writings are not included in the canon (official list) of Scriptures. They refer to these as "non-canonical" inspired writings. However, I believe this is not a sufficient reason for the SDAs to defend the view that Ellen G. White's writings have lesser authority than the Bible for the following reasons:

1.) If the SDA believes that Ellen G. White's writings are equally inspired as the Bible, why were they not included in the Bible? I believe that all inspired writings that make up our Bible today were intentionally included by God to be part of the official canon of the Scriptures. If, for example, the Apostle Paul wrote something that was not included in our New Testament, it is because God did not intend for it to be part of the inspired Scriptures for all people, and most importantly, it was not inspired by the Holy Spirit (1 Cor. 5:9; Col. 4:16).

2.) How can the SDAs claim that Ellen G. White's writings, which they say are inspired, are a "continuing authoritative source of truth" if they were not intended to be included in the canon of Scriptures? If the SDAs continue to believe that Ellen G. White's writings are a "continuing authoritative source of truth," despite the fact that they are not included in the canon of Scriptures, does that not mean they will have two authoritative and inspired sources of truth? Does this not indirectly admit that the SDA church believes that the Bible alone is not sufficient?

This is why, in their statements of belief about the Bible, we do not read that they believe in the "sufficiency of the Scriptures," which has been upheld by Reformed Christians since the 16th-century Protestant Reformation. For this reason, the Seventh-day Adventist Church should not be included in the legacy of the Protestant Reformation, even though they claim this in their publications. First, they are opposed to Sola Scriptura, for them, the Bible is not sufficient and is not the only final authority on faith and practice.

We can also say that although the SDAs vehemently deny that they believe Ellen G. White's writings are infallible, this contradicts their teaching that her writings are also "inspired" like the Bible. If the SDAs believe the Bible is infallible because it is inspired by the Holy Spirit, they must also accept that Ellen G. White's writings are infallible, because according to them, the process of inspiration of these is the same as that of the Bible. Therefore, if Ellen G. White's writings are not infallible, then neither will the Bible be infallible, because according to them, the source and process of inspiration of the Bible and Ellen G. White's writings are the same! Since Ellen G. White's writings are inspired by the Holy Spirit, then they can also be considered an infallible source of truth, alongside the inspired writings already in the Bible.

In conclusion, in response to the question, "What does an infallible source of truth mean?" from an SDA member who is earnestly seeking the truth, we should recognize that only the Bible is the infallible source of truth. It is the only authoritative work inspired by the Holy Spirit, making it infallible and never wrong or misleading in the truths it teaches, especially regarding the salvation of our souls. The Bible is called the "Word of God" because what is written therein is the product of God's breath (theopneustos, God-breathed), according to 2 Timothy 3:16, thus making it sufficient for the salvation of anyone. We do not need the so-called inspired writings of Ellen G. White or anyone claiming to be a messenger of God.

"THE SEVENTH-DAY ADVENTISTS CONFUSION ON THE DOCTRINE OF IMPUTATION OF CHRIST'S RIGHTEOUSNESS!"

Pastor Ronald Obidos

The doctrine of the imputation of Christ's righteousness is central to Christian theology, emphasizing that believers are declared righteous before God not because of their own works but because of Christ's perfect obedience and sacrifice. The biblical doctrine of the imputation of Christ's active and passive obedience is a nuanced theological position that emphasizes the comprehensive nature of Christ's work in the salvation of believers. This doctrine asserts that both the active obedience (Christ's perfect adherence to God's law) and passive obedience (His suffering and death) are imputed to believers, providing a complete basis for their justification and sanctification.

Firstly, the active obedience of Christ refers to His perfect fulfillment of the law on behalf of humanity. According to Reformed Arminianism, this obedience is imputed to believers, meaning that Christ's righteousness is credited to them. This concept is supported by passages such as Romans 5:19, which states, 

"For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man, the many will be made righteous." Romans 5:19 (NIV)

However, among Seventh-day Adventists (SDA), there appears to be confusion surrounding this doctrine, particularly in how it is understood and applied. From a biblical perspective, this confusion is rooted in the SDA's blend of legalism, sanctification emphasis, and their distinctive view of salvation, which sometimes blurs the line between justification and sanctification. This essay will explore the SDA's theological confusion on the imputation of Christ's righteousness, contrast it with biblical thought, and highlight the potential spiritual consequences of such a misunderstanding.

Secondly, the passive obedience of Christ involves His suffering and death on the cross, which pays the penalty for sin. This aspect of Christ's work is also imputed to believers, ensuring that the punishment for their sins has been fully borne by Christ. Isaiah 53:5 underscores this truth: 

"But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds, we are healed." Isaiah 53:5 (NIV)

Thirdly, the imputation of both active and passive obedience is essential for a holistic understanding of salvation. The Bible argues that without the imputation of Christ's active obedience, believers would only be forgiven but not righteous. Conversely, without the imputation of His passive obedience, they would remain under the penalty of sin. 2 Corinthians 5:21 encapsulates this dual imputation: 

"God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." 2 Corinthians 5:21 (NIV)

This verse illustrates how Christ's sinlessness and His bearing of sin are both crucial for believers' righteousness.

Moreover, this doctrine emphasizes the grace of God in salvation. It underscores that salvation is entirely a work of God, from Christ's perfect life to His atoning death, and that believers contribute nothing to their justification. Ephesians 2:8-9 affirms this: 

"For it is by grace you have been saved, through faith —and this is not from yourselves, it is the gift of God— not by works, so that no one can boast." Ephesians 2:8-9 (NIV) 

This passage reinforces the idea that salvation is a gift, made possible through the imputation of Christ's obedience. Hence, the doctrine of imputation asserts that believers are declared righteous because of Christ’s righteousness being credited to them. 

In contrast, the SDA's soteriology tends to focus heavily on sanctification and the believer’s obedience to the law, particularly the Ten Commandments. While they acknowledge justification by faith, many SDAs appear to conflate this with an ongoing process of righteousness being "infused" into the believer through obedience, rather than fully imputed as an external righteousness. This confusion leads to a misunderstanding of justification as a cooperative effort between Christ’s righteousness and the believer's works, which shifts the focus from grace to human effort. In the Bible, salvation is viewed as synergistic in terms of faith and grace, but justification itself is seen solely as God's declarative act, apart from human merit.

The SDA's confusion over Christ's imputed righteousness stems from their historical roots. The early Adventist movement was heavily influenced by the writings of Ellen G. White, who placed significant emphasis on obedience to the law and the investigative judgment. This has led to a view that sanctification, or the believer's moral transformation, plays a pivotal role in determining one’s final salvation. While the Bible also values sanctification as evidence of salvation, it is clear in distinguishing that justification is a one-time event, wholly reliant on Christ’s righteousness. Sanctification follows as the fruit of justification but does not contribute to it. The SDA’s doctrine, in contrast, sometimes places an undue burden on believers to maintain their righteousness before God, leading to legalistic tendencies.

The Bible also teaches that Christ’s righteousness is imputed to believers through faith alone, emphasizing the sufficiency of Christ’s atonement and the believer’s complete reliance on His righteousness for justification. This view rejects any notion that human effort can contribute to one's standing before God in terms of justification. In SDA theology, however, the investigative judgment doctrine suggests that believers’ works will ultimately be reviewed to determine their final salvation, which introduces an element of uncertainty and fear. This concept diverges from the biblical assurance that justification is a finished work based entirely on Christ’s imputed righteousness, and not on any future judgment of works.

Furthermore, the confusion in the SDA’s understanding of imputed righteousness can have serious spiritual consequences. It may lead believers to doubt the sufficiency of Christ’s sacrifice and to struggle with assurance of salvation. If justification depends in any way on human works or obedience, then salvation can never be fully secure, as human effort is always imperfect. Such confusion detracts from the liberating truth of the gospel, which assures believers that their salvation is secure because it rests not on their efforts but on the imputed righteousness of Christ. This assurance fosters a life of grateful obedience, empowered by the Holy Spirit, rather than fear-based striving for righteousness.

In conclusion, from a biblical perspective, the SDA's confusion on the doctrine of the imputation of Christ's righteousness arises from an overemphasis on sanctification and a misunderstanding of justification as a process rather than a declarative act of God. By failing to clearly distinguish between justification and sanctification, SDA theology risks leading believers into legalism and uncertainty regarding their salvation. In contrast, biblical Christianity upholds that Christ’s righteousness is imputed to believers through faith alone, ensuring the believer’s justification and eternal security in Christ’s finished work. It is this understanding that preserves the balance between grace and human response without compromising the centrality of Christ's righteousness.

WHY WAS THE SABBATH NOT COMMANDED TO BE OBSERVED IN THE BOOK OF GENESIS?

Even modern Sabbath keepers admit that there is no command to observe the Sabbath throughout the book of Genesis. This is because God did not command the Sabbath to His faithful servants during that time, such as Adam, Eve, Abel, Enoch, Noah, Shem, Abraham, Sarah, Isaac, Rebekah, Jacob, and Joseph. The word "Sabbath" was never mentioned even by these servants of God.

This fact alone should be enough for Sabbath keepers if they truly respect the word of the Lord, who warns us, “Do not go beyond what is written” (1 Cor. 4:6). Even Moses, who wrote the book of Genesis, was inspired by the Holy Spirit to issue a warning to everyone: “Do not add to or subtract from the word of God", so that it may remain intact (Deut. 4:2).

If Sabbath keepers themselves acknowledge that there is no mention of God commanding His faithful servants to observe the Sabbath in Genesis, why do they still believe that God commanded it?

Here are some common reasons we often hear from them, and how we can correct these misunderstandings:

ARGUMENT #1: “Genesis is not a book of commandments, but a book of origins.”

ANSWER:

If the book of Genesis is not a book of commandments, why do we read about God’s commands that are important to the faith of His servants? For example, God’s command to Adam and Eve not to eat from the tree of the knowledge of good and evil (Gen. 2:16-17). Why did Cain sin in the eyes of God when he killed his brother Abel? Sabbath keepers even use this as proof that the Ten Commandments already existed during their time (Gen. 4:8-15). Another example is Joseph, who avoided adultery because he considered it a sin against God. Sabbath keepers argue that Joseph knew it was a sin because the Ten Commandments were already in effect during his time (Gen. 39:7-9). Similarly, Jacob commanded his household to get rid of their idols. How could he have done this if the Ten Commandments, which forbid the worship of other gods, did not yet exist during his time (Gen. 35:2)? If Sabbath keepers claim that the Ten Commandments were already present in Genesis, why was the Sabbath never mentioned even once?

In short, the argument that Genesis is not a book of commandments is false, as the examples above proved. For Sabbath keepers, the importance of the commands to Adam and Eve, Cain, Joseph, and Jacob should be as significant as the command regarding the Sabbath—if not more so. If this is the case, why was there never a mention of God commanding the Sabbath to them, even once? Isn’t this proof that the Sabbath did not exist during the time of these ancestors of the Israelites? Even Moses, who wrote Genesis, stated, “The Lord did not establish this covenant with our fathers, but with us, with all of us who are alive here today” (Deut. 5:3).

It is clear that Genesis is not just a book of history or origins, as it contains commandments that express God’s will to strengthen His relationship with His faithful servants. If the Sabbath, which Sabbath keepers consider such an important command for the relationship between God and man, were truly that significant, why was it never mentioned or commanded by God to His servants in the book of Genesis? The reason is that the weekly seventh-day Sabbath as a command did not yet exist. It was only commanded to the Israelites after their deliverance from Egypt through Moses (Neh. 9:10-14; Ezek. 20:10-12).

According to the Apostle Paul’s interpretation in Galatians 3:17, the law, including the Sabbath, was only added 430 years after Abraham's time. This shows that the Sabbath was not commanded during the time of Adam, Eve, or their descendants until Abraham. Christians are on the right path if they follow Paul's interpretation, which shows there was no command regarding the Sabbath from Adam and Eve to Abraham because this is the truth.

ARGUMENT #2:“God blessed and sanctified the seventh day, so it is a special day.”

ANSWER:

According to Genesis 2, what God blessed and made holy was not the "Sabbath" (noun) but the "seventh day." The verse says: “On the seventh day God finished His work that He had done, and He rested on the seventh day from all His work that He had done. So God blessed the seventh day and made it holy because on it He rested from all the work that He had done in creation” (Gen. 2:2-3).

The noun "Sabbath" is never used in Genesis, so it is a big mistake for anyone to interpret that the "Sabbath" (noun) was immediately blessed, sanctified, or rested by God in this book. The Holy Spirit did not choose the word "Sabbath" when Moses wrote Genesis 2, but "seventh day." This was God’s intention and the terminology He chose. We would be wrong to replace His inspired word.

This is yet another strong testimony from the Lord that the "Sabbath" did not yet exist for God’s servants mentioned in Genesis. Moreover, we do not read that it was commanded by God to them, and the term "Sabbath" (noun) is never used in Genesis. The term only began to be used after the nation of Israel was freed from Egyptian bondage (Exo. 16:23-27; Ezek. 20:10-12).

Sabbath keepers must also understand that in Genesis, the "seventh day of God" and the "seventh day of man" (Adam and Eve) are different. Here are the reasons:

1.) The “seventh day of God” is not a literal 24-hour day marked by “evening and morning,” which only applies to our planet Earth. Therefore, we should not be surprised that no mention is made of "evening and morning" on the seventh day (Gen. 2:1-3), because it was God who rested on the “seventh day,” not man. This is a unique seventh day of God, and Adam and Eve were not included in this rest. If Sabbath keepers insist that Adam and Eve were part of the "seventh day" of God's rest, then they should also acknowledge that Adam and Eve were co-creators and part of the creation process, resting alongside God, but that is not the case.

The writer of Hebrews understood that the “seventh day of God” is a long period of time, as it says:

Hebrews 4:1, 3, 4, 7, 9 (NLT) "God’s promise of entering his rest still stands, so we ought to tremble with fear that some of you might fail to experience it. . . For only we who believe can enter his rest. As for the others, God said, “In my anger I took an oath: ‘They will never enter my place of rest,’ ”even though this rest has been ready since he made the world. . . We know it is ready because of the place in the Scriptures where it mentions the seventh day: “On the seventh day God rested from all his work. . .  So God set another time for entering his rest, and that time is today. God announced this through David much later in the words already quoted: “Today when you hear his voice, don’t harden your hearts. . . So there is a special rest still waiting for the people of God."

It is clear that the “seventh day rest of God” is not a literal 24-hour day, as observed by the Jews and the Sabbath keepers today. Thus, it is incorrect to say that the "rest of God" is the same as the weekly Sabbath—a 24-hour day Sabbath.

2.) The “seventh day of God” was only the "second day" of existence for Adam and Eve on Earth. Adam and Eve were created on the sixth day (Gen. 1:27-31). Therefore, the seventh day for Adam and Eve was only their "second day" on Earth. Hence, it's not surprising that there is no mention of God commanding humans to observe the Sabbath in Genesis 2. First, the noun "Sabbath" is not used in this passage, and second, God's "seventh day" and humanity's "seventh day" are not the same.

ARGUMENT #3: “God Himself rested on the Sabbath day, and the reason for its observance was reiterated in Exodus 20.”

ANSWER:

We must be cautious with the statements of Sabbath keepers because they often misinterpret the Bible compared to what is actually written. Let us follow the example of the Berean Christians, who, according to Paul, were noble because “they received the word with all eagerness, examining the Scriptures daily to see if these things were so” (Acts 17:11). If we apply this to our topic, we must examine the Scriptures to see if Sabbath keepers' claims that God Himself observed the Sabbath are true. Let us return to Genesis 2 to check if we can find proof that God observed the Sabbath.

“And God blessed the seventh day and made it holy because on it He rested from all the work of creating that He had done” (Gen. 2:3).

What did God sanctify according to Genesis 2:3? Was it the "Sabbath" or the "seventh day"? The correct answer is the "seventh day." We've already established that God's seventh day is eternal, unlike man's seventh day, which is limited to 24 hours, so they are different. It is also true that this was reiterated in Exodus 20:11: "For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested on the seventh day. Therefore, the Lord blessed the Sabbath day and made it holy."

However, we should note that this verse does not support the view of Sabbath keepers for two reasons:

1.) The passage does not say that God "rested on the Sabbath day." Instead, it actually states that God "rested on the seventh day." We have already established that God’s seventh day is not a 24-hour day, unlike the assumption of the Sabbath keepers that it is merely a 24-hour earthly day.

2.) Sabbath keepers have misinterpreted the second part of Exodus 20:11, which says, "the Lord blessed the Sabbath day and made it holy," as though this "Sabbath" had already been blessed, sanctified, and observed by God since Genesis 2. However, this conclusion is incorrect. The key to properly interpreting this passage lies in understanding the entire sentence. Here is the complete second part of Exodus 20:11b: "Therefore the Lord blessed the Sabbath day and made it holy." The phrase "therefore" signifies a cause-and-effect relationship, showing the result of a situation. For example: "He studied hard, therefore he passed the exam." In this sentence, "therefore" shows that his passing the exam was the result of his hard work.

In the same way, when Exodus 20:11b states, "Therefore the Lord blessed the Sabbath day and made it holy," it refers to the outcome following Moses’ introduction of God’s seventh day of creation week to the Israelites. Moses used God's non-24-hour, seventh day as the model for Israel's newly established weekly Sabbath at the foot of Mount Sinai. Thus, the statement "the Lord blessed the Sabbath day and made it holy" is not about what happened in Genesis, but rather about the time when Moses introduced and instructed Israel for the first time on the pattern of God's own seventh day in creation.

This correct explanation is supported by the SDAs own Clear Word Bible:

“Because in six days, I, the Lord your God, created the earth, the sky, the seas and everything in them, and on the seventh day I rested in the joy of having made it all. That’s why I blessed the Sabbath day and set it apart as holy, so you can rest and rejoice with me.”

CONCLUSION:

We understand from the testimony of the Bible that God’s faithful servants mentioned in Genesis were never commanded to observe the Sabbath. First, in Genesis 2, the word "Sabbath" was not mentioned in noun form. Second, Genesis is not merely a book of history or origins; it also contains God’s commandments to His servants during different periods, suited to their needs to maintain a good relationship with Him. If the Sabbath was truly a crucial part of worshiping God, why was it never mentioned? What does this imply? It means that the belief of Sabbath keepers, who continue to hold on to this false notion, does not align with the truth.

I pray that the Lord will use this reading to open their minds to the true teachings of the Bible, rather than to fabricated beliefs that attempt to show the Sabbath was already present in Genesis, even though it is not mentioned. They have to make assumptions and add to God’s word to justify their claims.

WHY IS JESUS NOW THE SABBATH FOR GOD'S PEOPLE?

Many argue that it is incorrect for Christians to claim that Jesus is our Sabbath, stating that this is not found in the Bible. Some even say that this diminishes Jesus by equating Him to a mere day of rest, especially since Mark 2:27 calls Him the “Lord of the Sabbath,” making it wrong to say Jesus is the Sabbath. Is this true? For some, this argument may seem logical, but upon closer examination, it is misleading and incorrect, leading to much misunderstanding. Here are some key reasons why Jesus is our Sabbath as God’s people today:

1. Meaning of “Sabbath”: The primary meaning of “Sabbath” is physical cessation or rest from daily activities, not necessarily limited to the seventh day of the week (Lev. 23:6-8). Even in the Old Testament, “Sabbath” did not always refer to physical rest. When God rested on the seventh day of creation (Gen. 2:1-3), it was not physical rest since God does not get tired. It was a literal cessation from creation because everything needed for life was complete (Gen. 1:31). According to Hebrews 4:1-4, this spiritual rest of God continues to our time and is offered to those with open hearts to enter this spiritual rest (Heb. 4:1-10).

2. Jesus as Rest for the Soul: Jesus offered Himself to sinners as “rest for the soul” in Matthew 11:28-30. This rest is for our salvation, a spiritual rest, unlike the physical Sabbath commanded to the Israelites through Moses at Mt. Sinai. According to the fourth commandment, even animals, which have no spiritual life, were given physical rest on the Sabbath, making this Sabbath part of the Ten Commandments a physical rest only (Exo. 20:10). In the New Testament, Jesus is the “Sabbath” for Christians, a spiritual rest, not a physical rest limited to 24 hours once a week but a daily rest for our souls from the burden of our sins. This is what we need more than the seventh-day physical rest.

3. Honoring Jesus as Our Sabbath: Calling Jesus our Sabbath today is not diminishing Him. Some think it is an insult because they misunderstand that the word Sabbath in the Bible always refers to weekly physical rest on the “Sabbath DAY.” They think we insult Jesus by saying He is our Sabbath. But when we understand that Sabbath does not always mean “DAY,” we see that Jesus is the true rest every person needs. The “Lord of the Sabbath” mentioned in Mark 2:27 does not necessarily mean Jesus is the “Lord of the Sabbath DAY.” The Holy Spirit used “Lord of the Sabbath” (not Sabbath DAY) because the Holy Spirit also taught Apostle Paul that the “Sabbath DAY” was a temporary commandment in the Old Testament. The Sabbath DAY was a “shadow” of the coming fulfillment—Jesus, who provides true rest for the soul (Col. 2:16-17). This rest is experienced daily by anyone who comes to Jesus, unlike the Israelites in Moses’ time who were limited to physical rest once a week on the weekly seventh day.

Therefore, the rest that anyone needs today is not the “Sabbath DAY,” but the “remaining Sabbath-rest” (Greek: sabbatismos) according to Hebrews 4:9, a daily rest of grace experienced by all who accept Jesus as Lord and Savior.

Hebrews 4:9 “There remains, then, a Sabbath-rest for the people of God.”

This remaining “Sabbath-rest” (not Sabbath DAY) is no longer the Sabbath DAY of the Old Testament. It is a shadow that has passed (Col. 2:16-17), leaving only one type of Sabbath for God’s children: Jesus is our Sabbath!