WALANG BASIS sa Bible ang Pagsimba ng Sabadista bilang CHURCH!

What Day Did Christians Worship On in the 2nd Century AD?

Understanding Seventh-day Sabbath Keepers

Seventh-day Baptists and Seventh-day Adventists share a strong belief that God wants them to observe the seventh-day Sabbath.

• Seventh-day Baptists, whose tradition goes back to about 1650, have a long history of this practice.
  
  
• Seventh-day Adventists, who began observing the Sabbath in 1846 (after Ellen G. White and other early leaders adopted it), have been doing so for 179 years.

Both groups firmly believe the Ten Commandments are God's eternal law for everyone, and that the Fourth Commandment specifically instructs them to keep the Sabbath on the seventh day.

Interestingly, back then, many Christians in English-speaking countries often used the terms "Sabbath" and "Lord's Day" to mean the same thing: Sunday. Most of them thought they were following the Fourth Commandment by worshiping on Sunday.

Adventist Beliefs About the Sabbath

Adventists believe the Sabbath should still be kept based on these five main ideas:

1.  They assume that all early leaders from Adam to Jacob and his sons kept the Sabbath based on their understanding of Genesis 1-2 and Exodus 20:11, which says God rested on the seventh day after creation.

2.  They assume that all Ten Commandments are still God's eternal law for Christians, and that when Jesus spoke about the Law in Matthew 5:17-18, he was talking specifically about the Ten Commandments.

3.  They assume that the apostles told all Christians to keep the Sabbath, and that Gentile Christians universally kept the Sabbath in the first century after Jesus' death, burial, and resurrection.

4.  They assume that the Pope and the Catholic Church changed the weekly day of worship from the Sabbath to Sunday sometime after Constantine ended Christian persecution with the Edict of Milan in 313 AD.

5.  They assume that Ellen G. White was correct when she had visions indicating the Sabbath became a crucial test for all Christians after Christ entered the Most Holy Place on October 22, 1844. They believe the Sabbath will distinguish true Christians from false ones just before Christ returns, with those who don't keep the seventh-day Sabbath receiving the Mark of the Beast and persecuting those who do.

Looking at Early Christian Practices

If the first four of these assumptions are true, you'd expect most Christians to have kept the Sabbath until at least the end of the second century, about 170 years after Jesus' resurrection, which is roughly how long Seventh-day Adventists have kept the Sabbath.

So, let's explore what Christians living in the second century had to say about the seventh-day Sabbath and the first day of the week (which they often called the Lord's Day or the eighth day).

As I've read the writings of these early second-century Christians, some of their scriptural reasoning is more convincing than others. However, their words help us understand what Christians practiced and believed about the Sabbath and the Lord's Day back then. It's clear from their writings that Christians during this time continued to face persecution from both Roman authorities and Jews who didn't accept Jesus as the Christ, and many died for their faith. I'll be quoting their writings from Volume 1 of the Ante-Nicene Fathers [1]. I encourage you to read more of the context of each passage yourself.

What the Church Fathers Say

Ignatius 108 AD

Let's start by looking at what Ignatius, a close friend of the apostle John and the bishop of the church in Antioch, Syria, had to say. Around 108 AD, Ignatius was arrested and taken to Rome, where he was executed for his Christian faith. During his journey to Rome, he wrote several letters to various Christian churches. Here's what he wrote in his Epistle to the Magnesians [2]:

“If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day on which also our life has sprung up again by Him and by His death—whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master—how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher?”

He further emphasizes the significance of the Lord's Day by calling it:

"...the resurrection day, the queen and chief of all the days of the week." (Chapter 9, from the longer version of the epistle)[3]

Essentially, Ignatius is arguing for a clear distinction between Jewish practices (like Sabbath observance) and Christian practices. He sees the "Lord's Day" (which is universally understood to be Sunday) as the proper day for Christian worship and celebration because it commemorates the resurrection of Jesus Christ, which brought about "newness of hope" and "life." His statement implies that this shift from Sabbath to Lord's Day was already a recognized practice among Christians in his time (early 2nd century AD).

Barnabas 61 AD

Next, let's examine the Epistle of Barnabas. This letter is believed to have been written by a Jewish Christian from Alexandria, Egypt, around 100 AD, during the time of the Roman emperors Trajan and Hadrian. The author quotes from the biblical book of Isaiah (specifically, Isaiah 1:11-14):

“‘What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more, My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.’ He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.”[4]

Later, the writer of the Epistle of Barnabas says,

“Further, He says, “Your new moons and your Sabbaths I cannot endure.” Ye perceive how He speaks: Your present Sabbaths are not acceptable to Me, but that is which I have made, [namely this,] when giving rest to all things, I shall make a beginning of the eighth day, that is, a beginning of another world. Wherefore, also, we keep the eighth day with joyfulness, the day also on which Jesus rose again from the dead. And when He had manifested Himself, He ascended into the heavens.”[5]

Justin Martyr (165 AD)

Justin Martyr was born a Gentile in Samaria around 114 AD and died a martyr for Christ in Rome in 165 AD. He studied various schools of philosophy before coming to learn of Christ through an old man whom he met. He wrote his First Apology to Antonius Pius, who was emperor from 138-161 AD, to explain to him who Christians were and to appeal that Roman authorities should no longer persecute or put to death believers in Christ merely because they were Christians. In explaining who Christians are, he often quotes from the words of Christ in the four Gospels and also from the Old Testament, where he makes extensive references to the prophecies about Christ. He explains the time when the Christians come together to worship as follows:

“And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things.”[6]

He goes on to explain more about why Christians meet on Sunday by saying,

“But 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 Savior on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.”[7]

Justin Martyr also wrote Dialogue with Trypho, in which he had an extended conversation with a Jew named Trypho. I encourage all to read the full account of this discussion, as I will only be able to give a few highlights of their discussion here. In this discussion, Justin was seeking to convince Trypho that Jesus was the Messiah, who fulfilled all that the Law and Old Testament prophets had written about him, while Trypho was seeking to persuade Justin to become circumcised and keep the whole Law of Moses, including circumcision, the Sabbath, and the other festivals. Early in this discussion, Justin asks Trypho,

“Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do?”[8]

Trypho replies to Justin,

“Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read that the soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally.”[9]

After affirming that Christians believe with Jews in the God of Abraham, Isaac, and Jacob who led the people of Israel out of Egypt, Justin said that he believed in a final law and covenant which is greater than the Law of Moses:

“For the law promulgated on Horeb is now old and belongs to yourselves alone, but this is for all universally. Now law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and eternal and final law—namely, Christ—has been given to us, and covenant is trustworthy, after which there shall be no law, no commandment, no ordinance.”[10]

Here, Justin seems to be referring to the point that Paul was making in Galatians 3:15-25 that the Law was to continue only until the coming of the Seed, which is Christ, and that now that faith has come, we are no longer under the supervision of the Law. Likewise, in Ephesians 2:11-16, Paul speaks of Christ destroying the barrier dividing Jewish and Gentile believers, “by abolishing in his flesh the law with its commandments and regulations.” Paul also remarked in 2 Corinthians 9:19-23 that while he was not under the Law, he was not lawless, but was under the Law of Christ.

Justin continued by affirming that the righteous men mentioned in Genesis before Abraham, who included Melchizedek, were uncircumcised and kept no Sabbaths. He concludes by saying to Trypho that,

"For if there was no need of circumcision before Abraham, or of the observance of Sabbaths, of feasts and sacrifices, before Moses; no more need is there of them now, after that, according to the will of God, Jesus Christ the son of God has been born without sin, of a virgin sprung from the stock of Abraham."[11]

Justin here observes that the first mention of anyone keeping the seventh-day Sabbath is found in Exodus 16:23, where the leaders of Israel came to Moses to try to understand why the people had gathered a double portion of the manna on the sixth day. It was only then that Moses told them that tomorrow would be a holy Sabbath of rest.

Justin also makes the same point as Paul in Romans 4:9-12, that Abraham received circumcision as a sign of the righteousness that he had received by faith before he was circumcised, when he said that,

"For when Abraham was in uncircumcision, he was justified and blessed because of the faith he reposed in God, as the Scripture tells. Moreover, the Scriptures and the facts themselves compel us to admit that He received circumcision for a sign, and not for righteousness."[12]

Justin asks Trypho why it was so important that the Sabbath be kept, that the priests worked on the Sabbath by offering sacrifices in the temple, and that sons were circumcised on the Sabbath. Here, Justin echoes the point made by Jesus in Matthew 12:5 that the priests desecrate the Sabbath and yet are innocent. Trypho, in reply, acknowledged that he did not have a good answer to Justin’s questions.

Later in the discussion, Trypho asked whether those who believe in Jesus as the Christ yet also wish to keep the institutions of Moses can still be saved. Justin replied,

“In my opinion, Trypho, such a one will be saved, if he does not strive in every way to persuade other men,—I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so.”[13]

Trypho replied, “Why then have you said, ‘In my opinion, such a one will be saved,’ unless there are some who affirm that such will not be saved?”[14]

Justin acknowledged that there were some Christians who would have no fellowship with those Christians who were circumcised and kept the Law and the Sabbath, but that he did not agree with them. Justin says that as long as these believers in Christ who keep the Sabbath and circumcision do not compel other Christians “… either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren.”

However, Justin observed, “But if Trypho some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them.” [15]

Justin Martyr told Trypho that Christians at the time were divided into four main groups when it came to practices like circumcision, following Jewish Law, and observing the Sabbath.

1. Some Jewish Christians continued to circumcise their sons and follow the Jewish Law, including the Sabbath. However, they were still happy to be part of the same Christian community as non-Jewish believers who didn't follow these practices.
   
   
2. Other Jewish Christians also circumcised their sons and followed the Jewish Law and Sabbath. But they believed that non-Jewish Christians absolutely had to do the same to be saved.
   
   
3. Justin and most non-Jewish Christians did not get circumcised or follow the Jewish Law and Sabbath. They were okay with Jewish Christians who continued these practices, as long as those Jewish Christians didn't demand the same from non-Jewish believers. However, Justin and his group refused to associate with the second group of Jewish Christians who insisted that non-Jewish believers must be circumcised and keep the Law and Sabbath to be saved.
   
   
4. A small group of non-Jewish Christians wouldn't even associate with Jewish Christians who continued to be circumcised and keep the Law and Sabbath, even if those Jewish Christians didn't try to force non-Jewish believers to do the same. Justin disagreed with this strict view.

The Jewish believers in the second group (who insisted everyone follow the Law) had strong theological reasons based on the Old Testament for their beliefs. They taught that everyone should be circumcised and follow all of Moses's laws, including the Sabbath and other Jewish festivals. Their views on circumcision and the Law were the same as the group Paul argued with in Antioch, as described in the Bible's book of Acts (Chapter 15).

Likewise, when Paul returned to Jerusalem in Acts 21, the leaders of the church spoke about how many Jews had come to believe in Christ and that they were all zealous for the Law. These leaders urged Paul to keep the Law because he was a Jew, but agreed the Gentiles need only keep the rules given at the Council at Jerusalem in Acts.

“Take these men, join in their purification rites, and pay their expenses, so they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals, and from sexual immorality.”[16]

It was clear that these Jewish believers in Jerusalem continued to keep the whole Law, as demonstrated by the request that the leaders of the church in Jerusalem made to Paul so that he would show that he also kept the Law. He was asked to join in the purification rites of those who had taken a Nazrite vow and to pay for their expenses, which included the offering of a lamb sacrifice in the temple.

Ireneus (202 AD)

I would like us to hear next from Irenaeus, who lived from about 130 to 202 AD. He served as the bishop of Lyon, which is in what is now southern France. He was concerned with many different heresies facing the Christian Church and wrote Against Heresies. He spoke of a group of Jewish Christians called Ebionites, who practiced circumcision and kept the law:

“They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law.”[17]

Justin also mentioned Jewish believers who sought to force Gentile believers to practice circumcision, the Law, and the Sabbath. We can see why these Judaizers would have also rejected Paul.

Eusebius (339 AD)

Eusebius, who lived from 260-339 AD, also wrote about the Ebionites in his The History of the Church. He notes that Christians called them Ebionites, which means “poor” in Hebrew, because they held a low opinion of who Christ was. One group held that Jesus was born of Mary with a human father and became the Christ because of his righteous character. Other Ebionites held that Jesus was born of the virgin Mary by the Holy Spirit but denied his pre-existence as the Word of God. He noted that both groups of Ebionites “... observed the Sabbath and the whole Jewish system: yet on the Lord’s Day they celebrated rites similar to our own in memory of the Savior’s resurrection.” [18]

What We Learned About Early Christians in the Second Century

Here's a summary of what we've seen about how Christians practiced their faith in the 2nd century:

1. Sabbath vs. Sunday: Christians consistently saw the Sabbath (Saturday) and Sunday as distinct. They often called Sunday "the Lord's Day" or "the eighth day."
   
   
2. Sunday Worship Not the Sabbath: When Christians gathered for worship on Sunday, they didn't consider it as fulfilling the Old Testament commandment to keep the Sabbath.
   
   
3. A Few Jewish Christians Kept the Law: A small group of Jewish Christians continued to follow Jewish Law, which included circumcision and observing the Sabbath and other festivals.
   
   
4. Fellowship Despite Differences: Justin Martyr and most non-Jewish believers were still willing to worship alongside Jewish Christians who kept the Law, as long as those Jewish Christians didn't demand that non-Jewish believers do the same.
   
   
5. Some Demanded Full Jewish Law Adherence: There were some Jewish Christians who insisted that non-Jewish Christians must be circumcised and follow the entire Jewish Law, including the Sabbath and other festivals, to be saved. This was the same viewpoint as the group Paul argued with in the book of Acts (Chapter 15).

The Adventist Sabbath Assumption

Examining Seventh-day Adventist Beliefs About the Sabbath

Let's break down five common assumptions made by Seventh-day Adventists about the Sabbath and compare them with what the Bible and early Christian writings tell us.

Assumption 1: Everyone Before Moses Kept the Sabbath

Adventist Belief: Seventh-day Adventists believe that all the early leaders in the Bible, from Adam to Jacob, kept the Sabbath. They base this on the creation story in Genesis (God resting on the seventh day) and the Ten Commandments (which mention God resting on the seventh day).

The Historical/Biblical Answer: Early Christian leader Justin Martyr clearly stated that the Sabbath wasn't observed before Moses, and his Jewish debate partner, Trypho, never challenged this. While Genesis could suggest the Sabbath started at creation, another Bible passage, Deuteronomy 5:15, says the Israelites were to keep the Sabbath to remember their rescue from slavery in Egypt. It's not a strong argument to say something existed just because it's not mentioned as not existing. In fact, Exodus 16 gives a stronger hint that the weekly Sabbath wasn't kept by the Israelites until God provided manna in the desert.

Assumption 2: The Ten Commandments Are God's Eternal Law for Everyone

Adventist Belief: Seventh-day Adventists assume that all Ten Commandments are eternal laws for all Christians. They believe that when Jesus spoke about fulfilling "the Law" in Matthew 5:17-18, he was specifically talking about the Ten Commandments.

The Historical/Biblical Answer: Justin Martyr's writings don't suggest that Jewish believers were only pushing for Gentile Christians to follow the Ten Commandments. When Jesus mentioned "the Law and the Prophets" in Matthew 5:17-18, he was referring to the entire Old Testament (all five books of the Law and the writings of the prophets). [19]

It's also important to notice the word "until" used twice in Matthew 5:18. While the first "until" (heaven and earth disappear) hasn't happened yet, the second "until" (everything is accomplished) has happened. Jesus fulfilled everything through his death, burial, and resurrection, which brought in the New Covenant. On Resurrection Sunday, Jesus himself spoke about fulfilling everything written about him in the Law, Prophets, and Psalms. If Jesus was talking about the whole Law of Moses in Matthew 5:17-18, and if one argues that not everything has been fulfilled yet, then they would logically have to argue that all people must keep the entire Law of Moses, including circumcision, animal sacrifices in the temple, and the Sabbath—which is what Trypho actually urged Justin to do.

Assumption 3: The Apostles Taught All Gentile Christians to Keep the Sabbath

Adventist Belief: Seventh-day Adventists assume that the apostles instructed all non-Jewish Christians to keep the Sabbath, and that they all did so universally in the first century after Jesus' resurrection.

The Historical/Biblical Answer: The apostle Paul addressed the issue of holy days in his letters multiple times:

• In Galatians 4:8-11, Paul expressed concern that the Galatians were returning to observing specific days, fearing they were falling back into slavery. He wrote this letter because some Jewish believers were telling non-Jewish Christians they had to be circumcised and keep the Law.
  
  
• In Romans 14:5-8, Paul spoke about believers having different convictions regarding special days—some consider one day special, others consider all days alike—and that each person should follow their own conviction. This reflects the same freedom that Justin Martyr mentioned for believers who kept the Sabbath but didn't demand others do the same.
  
  
• In Colossians 2:16-17, Paul clearly stated, "Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ." Paul understood "festival, New Moon celebration, and Sabbath" to include all the Jewish holy days, just as these terms are used together in the Old Testament. If he had meant to exclude the weekly Sabbath, he could have just said "festivals and New Moon celebrations." [20]

Furthermore, non-Jewish Christians would have faced significant challenges trying to avoid work on the Sabbath, as it wasn't a recognized holiday in the Roman world. Yet, Paul's letters show no evidence of believers asking questions about such difficulties, which suggests that Gentile Christians weren't attempting to keep the Sabbath in this way.

All evidence from the second century also indicates that the majority of non-Jewish Christians never kept the Sabbath in the first century; otherwise, they would have continued to do so in the second century, much like Seventh-day Adventists have consistently kept it for over 175 years.

Assumption 4: The Pope and the Catholic Church Changed the Worship Day to Sunday After 313 AD

Adventist Belief: Seventh-day Adventists assume that the pope and the Catholic Church changed the weekly worship day from the Sabbath to Sunday sometime after Emperor Constantine ended the persecution of Christians with the Edict of Milan in 313 AD.

The Historical/Biblical Answer: Early Christian leaders of the second century (long before any pope claimed significant authority) consistently documented that Christians were already gathering to worship Jesus on Sunday. This assumption simply doesn't align with historical facts. Evidence shows that by 100 AD, Christians were already worshipping on Sunday, more than 200 years before the Edict of Milan.

Assumption 5: Ellen G. White's Visions About the Sabbath Were Correct

Adventist Belief: Seventh-day Adventists assume that Ellen G. White's visions were correct, especially her belief that the Sabbath became a "testing truth" for all Christians after Christ entered the Most Holy Place on October 22, 1844. She also claimed that Sabbath keeping would distinguish true Christians from false ones just before Christ returns, with those who don't keep the seventh-day Sabbath receiving the "Mark of the Beast" and persecuting Sabbath keepers.

The Historical/Biblical Answer: Since the New Testament never instructs non-Jewish Christians to keep the Sabbath, Ellen White's visions cannot confirm this idea. Moreover, the book of Hebrews in the Bible clearly states that Jesus completed the high priest's work (like that done on the Day of Atonement) when he ascended to heaven and sat at God's right hand as our high priest. The author of Hebrews compares the high priest's work on the Day of Atonement (described in Leviticus 16) with Jesus entering the heavenly Most Holy Place once and for all through his own blood. [21]

Therefore, the book of Hebrews directly contradicts Ellen White's vision that Christ entered the Most Holy Place for the first time on October 22, 1844.

Can I do whatever I want?

When I talk with Seventh-day Adventists about the idea that the Law of Moses was only meant to last until Jesus came (as suggested in Galatians 3:19), they often argue, "If that's true, then Christians can just do whatever they want!"

However, Jesus made it clear in his Great Commission (Matthew 28:19-20) that his followers weren't given a free pass. He told them to make disciples everywhere and to teach them everything he had commanded them.

Similarly, in his discussion with Justin Martyr, Trypho admitted that the teachings of the Gospels were so amazing, he doubted anyone could truly live up to them. Justin then explained that Christians follow a "new covenant and new law" that comes from Christ. This is like what Paul mentioned in Galatians 6:2 about "fulfilling the law of Christ":

"To those who are without the law, like one without the law — though I am not without God’s law but under the law of Christ—to win those without the law." 1 Corinthians 9:21 (CSB)

Conclusion:

To sum up, the evidence about Christians keeping the Sabbath in the 2nd century AD clearly shows this:

Only a minority of Christians, mostly those with Jewish backgrounds, continued to observe the Sabbath. However, the majority of Christians who were not Jewish did not keep the Sabbath.

This means that the first four main beliefs Seventh-day Adventists hold about the Sabbath aren't supported by what the Bible says or by what Christians actually did in the 2nd century.

For Seventh-day Adventists who find this hard to accept, consider this: If the apostles in the first century had clearly taught Christians to keep the Sabbath, why would so many of these early believers, who were willing to remain faithful and even die for Christ, then abandon the Sabbath?

Resources:

Adopted from: https://blog.lifeassuranceministries.org/2022/06/23/were-christians-keeping-the-sabbath-in-second-century-a-d/

[1] Ante-Nicene Fathers Vol. 1, edited by Philip Schaff, Christian Classics Ethereal Library, Grand Rapids, Michigan, https://www.ccel.org.

[2] Ignatius, Epistle to the Magnesians, p. 62, Chapter IX – Let Live with Christ, Ante-Nicene Fathers, Vol. 1.

[3] Ibid.

[4] Epistle of Barnabas, p. 138, Chapter II – The Jewish Sacrifices are now Abolished, Ante-Nicene Fathers, Vol. 1.

[5] Epistle of Barnabas, p. 147, Chapter XV – The false and the true Sabbath, Ibid.

[6] Justin Martyr, The First Apology of Justin, p. 185, Chapter LXVII – Weekly worship of the Christians, Ante-Nicene Fathers, Vol. 1, Ibid.

[7] Ibid.

[8] Justin Martyr, Dialogue with Trypho, Chapter X – Trypho blames the Christians for this alone—the non-observance of the law, p. 199, Ibid.

[9] Ibid.

[10] Ibid. Chapter XI – The law abrogated: the New Testament promised and given by God, p. 200, Ibid.

[11] Ibid. Chapter XXIII – The Opinion of the Jews regarding the Law does an Injury to God, p. 206, Ibid.

[12] Ibid.

[13] Ibid. p. 208 Chapter XXVIII – True righteousness is obtained by Christ.

[14] Ibid. p. 217, Chapter LXVI – Trypho asks whether a man who keeps the Law even now will be saved. Justin Proves that it Contributes Nothing to Righteousness.

[15] Ibid. p. 218.

[16] Read about the decision of the Jerusalem Council in Acts 15:22-29.

[17] Irenaeus, Against Heresies, p. 352, Chapter XXVI – Doctrines of Cerinthus, the Ebionites and Nicolaitanes, Ibid.

[18] Eusebius, The History of the Church, book 3, chapter 27, p. 90-91.

[19] Luke 24:27, 44.

[20] Festivals, new moons, and Sabbaths: Numbers 28-29, 1 Chronicles 23:30-31, 2 Chronicles 2:4, 2 Chronicles 8:12-13, 2 Chronicles 31:3, Nehemiah 10:33, Isaiah 1:13, 14, Ezekiel 45:17, Ezekiel 46:1-15, Hosea 2:11.

[21] The work of Christ compared to the work of the high priest on the Day of Atonement: Read Leviticus 16, Hebrews 6:19-20, Hebrews 9:6-14, 23-28; 10:19-22, 13:11-15.

BINASAG ni Pablo ang TRADISYON: Bakit 2 Taon Siyang Hindi Nag-Sabbath?

Matthew 24: "Coming on the Clouds!"

In the Gospels of Matthew (Chapter 24), Mark (Chapter 13), and Luke (Chapter 21), Jesus talks about "the end." He's not talking about the end of the world, but specifically about the destruction of Jerusalem and its Temple. This discussion focuses on the final period of the Old Covenant, the Jewish religious system preceding Jesus' sacrifice.

Jesus was evident that the people listening to Him at that time – "this generation" – would live to see these events unfold. The "Great Tribulation" refers to the awful period of suffering, war, starvation, and widespread killing that happened just before the Temple was destroyed in 70 A.D.

The tricky part, or what seems to contradict this idea, is what Jesus says immediately after this.

“Immediately after the distress of those days, the sun will be darkened, and the moon will not shed its light; the stars will fall from the sky, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in the sky, and then all the peoples of the earth will mourn; and they will see the Son of Man coming on the clouds of heaven with power and great glory." Matthew 24:29-30 (CSB)

When reading Jesus' words, it sounds like he's saying his Second Coming would happen right after the "Great Tribulation." This brings up a couple of big questions: Did the Second Coming already happen in 70 A.D. when Jerusalem was destroyed? And if so, did we miss it?

Let's be clear: the word "immediately" in Jesus' statements can't be ignored. It means right away. If we accept that the Tribulation happened during the generation alive back then, we also have to accept that whatever Jesus describes next happened immediately after it. These verses, then, seem to describe the culmination of the Tribulation.

To grasp what Jesus meant, we need a much deeper understanding of the Old Testament than most people have today. Jesus' audience knew the Old Testament inside and out. They had heard it read and explained countless times, and had even memorized large sections. Biblical imagery and expressions were ingrained in their culture and vocabulary from childhood, a tradition that spanned generations.

The key is that when Jesus spoke about Jerusalem's fall, he used prophetic language. There was a specific "language" of prophecy that anyone familiar with the Old Testament would have instantly recognized. As Jesus predicted the complete end of the Old Covenant system, which, in a way, was like the end of an entire world, he spoke about it just as the Old Testament prophets would have: in the powerful language of covenantal judgment.

We'll examine each part of this prophecy, looking at how its use by earlier Old Testament prophets helps us understand its meaning in Jesus' discussion about Jerusalem's destruction. Remember, the Bible alone is our ultimate source of truth.

Does this interpretation of "immediately" and its implications for the Second Coming make more sense now?

THE SUN, MOON, AND STARS

Jesus taught that right after the "Great Tribulation," the world as they knew it would dramatically change. He spoke of the sun and moon going dark, stars falling, and the fundamental "powers of the heavens" being shaken.

This dramatic language comes from how the Old Testament describes the heavens. In Genesis 1:14-16, the sun, moon, and stars are created as "signs" that "govern" the world. But beyond their literal function, these heavenly bodies were also used in the Bible to represent earthly rulers and authorities. So, when God threatened to judge these earthly powers, the prophets used the imagery of the cosmos collapsing to describe it.

For example, when Isaiah prophesied about the fall of Babylon to the Medes in 539 B.C., he used this very type of imagery to depict the devastating judgment coming upon that powerful empire.

"Look, the day of the LORD is coming —cruel, with fury and burning anger —to make the earth a desolation and to destroy its sinners. Indeed, the stars of the sky and its constellations will not give their light. The sun will be dark when it rises, and the moon will not shine." Isaiah 13:9-10 (CSB)

It's important to note that Isaiah also later predicted the downfall of Edom using similar imagery of a "de-creation." This means he described the destruction of Edom in terms that echoed the unmaking of the original creation, painting a picture of utter devastation and reversal of order.

"All the stars in the sky will dissolve. The sky will roll up like a scroll, and its stars will all wither as leaves wither on the vine, and foliage on the fig tree." Isaiah 34:4 (CSB)

Around the same time as Isaiah, the prophet Amos also foretold the destruction of Samaria (which happened in 722 B.C.) using very similar language. He described its downfall as if the natural order of the universe itself was unraveling, echoing the idea of a "de-creation."

"And in that day, this is the declaration of the Lord GOD — I will make the sun go down at noon; I will darken the land in the daytime." Amos 8:9 (CSB)

Just like Isaiah and Amos before him, the prophet Ezekiel also used powerful, world-ending imagery to describe God's judgment, specifically against Egypt. God, speaking through Ezekiel, basically said:

“When I snuff you out, I will cover the heavens and darken their stars. I will cover the sun with a cloud, and the moon will not give its light. I will darken all the shining lights in the heavens over you, and will bring darkness on your land. This is the declaration of the Lord GOD." Ezekiel 32:7-8 (CSB)

It's important to understand that none of these events described—like the sun and moon going dark or stars falling—actually happened in a literal sense. God didn't intend for people to interpret these statements word-for-word.

However, in a poetic sense, these things absolutely did occur: for those wicked nations, it was as if "the lights went out." This is simply figurative language, which wouldn't be surprising if we were more familiar with the Bible's literary style.

So, in Matthew 24, Jesus is using prophetic language that his disciples would have immediately understood. He's essentially saying that the light of Israel is going to be put out; the nation with whom God had a covenant will cease to exist. When the Tribulation ends, the old Israel will be no more.

THE SIGN OF THE SON OF MAN

Many modern Bibles translate Matthew 24:30 as something like: "And then the sign of the Son of Man will appear in the sky..." However, this isn't quite right. This translation often comes from the idea that this passage is about Jesus's Second Coming, but that's a misunderstanding.

If we translate directly from the original Greek, it actually says:

"And then will appear the sign of the Son of Man in heaven."

Notice two important differences in this more accurate translation:

1.  Location: It's not just "the sky," but "heaven." This points to a deeper, spiritual reality, not just something visible in the atmosphere.

2.  What's in heaven: It's not the "sign" that's in heaven; it's the "Son of Man" (Jesus himself) who is in heaven.

So, the real point of this verse is that the terrible judgment that came upon Israel, with the destruction of Jerusalem and its Temple in 70 A.D., was actually a clear sign. It showed that Jesus Christ was ruling from heaven, sitting at God's right hand, exercising His authority and bringing justice upon His enemies.

This divinely planned catastrophe in 70 A.D. revealed that Christ had taken the Kingdom away from old Israel and given it to the Church. The destruction of the old Temple was the ultimate proof that God had abandoned it and was now residing in a new "Temple," which is the Church, made up of believers.

All these events were essential parts of Jesus's First Coming—crucial elements of what He achieved through His death, resurrection, and ascension to His throne. This is why the Bible links the outpouring of the Holy Spirit on the Church and the destruction of Israel as fundamentally the same event; they were deeply connected from a theological perspective. The prophet Joel, for instance, spoke of both the Day of Pentecost (when the Holy Spirit came) and the destruction of Jerusalem almost in the same breath.

"After this I will pour out my Spirit on all humanity; then your sons and your daughters will prophesy, your old men will have dreams, and your young men will see visions. I will even pour out my Spirit on the male and female slaves in those days. I will display wonders in the heavens and on the earth: blood, fire, and columns of smoke. The sun will be turned to darkness and the moon to blood before the great and terrible day of the LORD comes." Joel 2:28-31 (CSB)

Peter's inspired explanation of this passage in Acts 2 confirms that Joel is talking about the time period from the first outpouring of the Holy Spirit (at Pentecost) up to the destruction of Jerusalem (the Holocaust of A.D. 70). For now, it's enough to simply note that this passage uses the same kind of strong judgment language we've discussed before.

The common, simplistic idea that "pillars of smoke" in this text refer to mushroom clouds from nuclear explosions is a significant misinterpretation. It completely misunderstands how the Bible uses prophetic language. You might as well claim that the pillar of fire and smoke that guided the Israelites during the Exodus was caused by an atomic blast—it makes just as little sense.

THE CLOUDS OF HEAVEN

This brings us to the next part of Jesus's prediction about Jerusalem's destruction: "then all the peoples of the earth will mourn; and they will see the Son of Man coming on the clouds of heaven with power and great glory" Matthew 24:30, CSB).

The word "peoples" or "tribes"(ESV) here mainly refers to the tribes of Israel. Their "mourning" likely has a double meaning. First, they would mourn due to their suffering and the loss of their land. Second, they would eventually mourn in repentance for their sins, converting from their rebellion.

"Coming on the Clouds"

So, how could people "see Christ coming on the clouds"? 

Throughout the Old Testament, God often "came on clouds" to rescue His people or to bring judgment on His enemies. For example, Psalm 104:3 describes God as making "the clouds his chariot, walking on the wings of the wind" Psalms 104:3, CSB)

When the prophet Isaiah predicted God's judgment on Egypt, he wrote, A pronouncement concerning Egypt:

"Look, the LORD rides on a swift cloud and is coming to Egypt. Egypt’s worthless idols will tremble before him, and Egypt will lose heart." Isaiah 19:1(CSB). 

Similarly, the prophet Nahum spoke of God destroying Nineveh by saying, "In the whirlwind and storm, and clouds are the dust beneath his feet" Nahum 1:3, CSB). Therefore, God's "coming on the clouds of heaven" is a very common symbol in the Bible for His presence, His judgment, and His deliverance.

Even more importantly, Jesus is talking about a specific event connected to the destruction of Jerusalem and the end of the Old Covenant. He brought this up again during His trial when the High Priest asked if He was the Christ, and Jesus responded by saying:

“I am,” said Jesus, “and you will see the Son of Man seated at the right hand of Power and coming with the clouds of heaven.” (Mark 14:62; cf. Matt. 26:64)

Clearly, Jesus wasn't talking about something that would happen thousands of years later. He was referring to an event His own generation—those alive at the time—would witness in their lifetime. The Bible tells us exactly when Jesus came with the clouds of heaven:

"After he had said this, he was taken up as they were watching, and a cloud took him out of their sight."Acts 1:9 (CSB)

"So the Lord Jesus, after speaking to them, was taken up into heaven and sat down at the right hand of God." Mark 16:19 (CSB)

This event, where Jesus went up to sit at God's right hand, was exactly what Daniel had predicted:

"I continued watching in the night visions, and suddenly one like a son of man was coming with the clouds of heaven. He approached the Ancient of Days and was escorted before him. He was given dominion and glory and a kingdom, so that those of every people, nation, and language should serve him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will not be destroyed." Daniel 7:13-14 (CSB) 

The destruction of Jerusalem served as a powerful sign that the Son of Man—Jesus, the "Second Adam"—was now in heaven. This event showed that He was ruling over the world, guiding it according to His own plans.

At His ascension, Jesus had "come on the clouds of heaven" to receive His Kingdom from God the Father. The destruction of Jerusalem was the dramatic revelation of this reality.

So, in Matthew 24, Jesus wasn't predicting a literal, physical return on the clouds in 70 A.D. (though figuratively, it was true that His judgment arrived). His actual, literal "coming on the clouds," fulfilling Daniel 7, had already happened about 40 years earlier, at His ascension. However, in 70 A.D., the tribes of Israel would clearly see their nation's destruction as a direct consequence of Jesus having ascended to heaven's throne and received His Kingdom.

THE GATHERING OF THE ELECT

Finally, after Jerusalem's destruction, Jesus said He would send out His "angels" to gather His chosen people. Is this talking about the Rapture, where believers are suddenly taken up to heaven? No, it's not.

The word "angels" simply means messengers (as seen in James 2:25). These messengers can be from heaven or from earth; the specific meaning depends on the situation. This word often refers to people who preach the good news of the gospel (like in Matthew 11:10, Luke 7:24, Luke 9:52, and Revelation chapters 1-3). Given the context, it's very likely Jesus is talking about the spread of Christianity around the world and the conversion of many nations that would happen after Israel's destruction.

Jesus's use of the word "gather" is also important here. The original Greek word literally means "to synagogue." This implies that with the destruction of the Temple and the old Jewish system, the Lord would send out His messengers to bring His chosen people into His New Synagogue, which is the Church. Jesus is actually quoting from Moses, who promised: 

"If your outcasts are at the ends of heaven, from there the LORD your God will synagogue you, and from there he will take you" (Deuteronomy 30:4, as found in the Septuagint, an ancient Greek translation of the Old Testament).

Neither of these passages has anything to do with the Rapture. Both are focused on the restoration and establishment of God's House, which is the organized community of His covenant people (the Church). This point becomes even clearer when we remember what Jesus said just before this entire discussion:

“Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her. How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See, your house is left to you desolate." Matthew 23:37-38 (CSB)

Because Jerusalem turned away from God and refused to be a true "synagogue" (gathering) under Christ, its Temple would be destroyed. In its place, a New Synagogue and Temple—the Church—would be created. This new Temple actually began on the Day of Pentecost when the Holy Spirit came to live within the Church. However, the existence of this new Temple wouldn't become fully clear until the old Temple and the entire Old Covenant system were removed.

Right away, Christian communities started referring to themselves as "synagogues" (as seen in James 2:2), while they called Jewish gatherings "synagogues of Satan" (Revelation 2:9; 3:9). Still, they eagerly awaited the Day of Judgment on Jerusalem and the old Temple, knowing that this event would reveal the Church as the true Temple and Synagogue of God.

Since the Old Covenant system was considered "obsolete" and "ready to disappear" (Hebrews 8:13), the author of Hebrews encouraged believers to remain hopeful. He urged them, "not neglecting to gather together, as some are in the habit of doing, but encouraging each other, and all the more as you see the day approaching" (Hebrews 10:25; compare 2 Thessalonians 2:1-2).

One important change occurred in the New Testament regarding the Old Testament promise that God would "synagogue" (gather) His people. Instead of the simple form of the word, Jesus used a Greek term with the prefix "epi" added to it. This is a common New Covenant expression that strengthens the original word. Therefore, Jesus was saying that the destruction of the Temple in 70 A.D. would show that He had come with clouds to receive His Kingdom. It would also reveal His Church to the world as the complete, true, and "super-Synagogue."

FAP Prayer Meeting | May 28, 2025

Revelation 20: The Truth about the 1,000 Years!

The Bible's book of Revelation, chapter 20, tells us that Christians will be brought back to life from the dead in what's called the "first resurrection." These resurrected Christians will then rule and reign with Jesus for 1,000 years, a period known as the millennial reign of Jesus.

The main questions people have about this are:

• How should we understand this 1,000-year reign?
• When will it happen?
  
  

Revelation 20: The Postmillennial Understanding

Many who hold a view called partial preterism also tend to believe in postmillennialism.

This postmillennial perspective sees Revelation chapter 20 as a recap of the events described in the previous 19 chapters of Revelation. Therefore, those who support this view understand that Jesus' 1,000-year reign began 2,000 years ago when He ascended to heaven and took His throne.

This means that, according to postmillennialists, we are currently living in Christ's millennial reign. They believe that Jesus will return to Earth at the end of this 1,000-year period. That's why their view is called "postmillennialism"—it refers to Jesus' return after (post) the millennium.

Revelation 20 mentions Jesus reigning for 1,000 years, but postmillennialists explain that the number "1,000" isn't meant to be taken literally. For the Hebrew people, 1,000 could mean an indefinite number or even forever. So, they believe Jesus can reign for as long as He wishes.

In fact, Hebrews didn't typically view numbers like 1,000 in the strict, literal way Westerners do. For example, God owns the cattle on "a thousand hills" (Psalm 50:10), but this doesn't mean He only owns cattle on exactly 1,000 hills; it means He owns all the cattle everywhere. Similarly, the Psalmist said that one day in God's house is better than "a thousand" elsewhere (Psalm 84:10); again, we see the number 1,000 used in a non-literal sense (you can also see this in Exodus 20:6; Deuteronomy 1:11; Psalm 68:17; 90:4).

Postmillennialists state that the 1,000 years is a figure of speech. In the context of Revelation 20, it refers to all the years between Jesus' first coming and His second coming. This understanding of the 1,000 years as an indefinite period of time has been held by many significant leaders throughout Church history, including Augustine, Eusebius, John Calvin, John Knox, and John Wesley. In the 1800s, the postmillennial view was the most popular understanding of the millennium among Evangelical Christians.

Revelation 20: The Premillennial Understanding

Even though most partial preterists lean towards postmillennialism, some actually hold a premillennial view. This perspective sees the events in Revelation 20 happening after the events described in Revelation chapters 1 through 19. Therefore, they believe Jesus will return to Earth before (pre) His 1,000-year reign.

It's important to understand that there are two distinct types of premillennialism: dispensational premillennialism and historic premillennialism.

The first, dispensational premillennialism, is the view held by today's futurists. They believe the events in Revelation chapters 4 through 18 will occur during seven years of great trouble (tribulation) before Jesus' second coming. Consequently, they imagine their "end-time scenario" (earthquakes, famine, wars, the Antichrist, destruction) unfolding before Jesus' millennial reign begins.

    The futurist view of the millennium is called "dispensational" because it's closely tied to and developed from dispensational theology, which divides history into different periods or "dispensations." The Scofield Reference Bible is the most well-known book that popularized this view.

The other type of premillennialism, historic premillennialism, also believes Jesus will return before His millennial reign. It's called "historic" because this view has appeared among various Church leaders throughout history. For instance, many early Church Fathers, including Irenaeus, Justin Martyr, Papias, and Tertullian, held this perspective.

Some opponents of historic premillennialism get confused, mistaking it for dispensational premillennialism and assuming that various dramatic "end-time scenarios" are also part of historic premillennialism. That's a misunderstanding. When different leaders throughout history refer to a future 1,000-year reign of Jesus, that's simply what they're thinking of. It's just a future millennial reign—nothing more. That millennial reign could be a literal 1,000 years, or it could be understood symbolically, meaning Jesus could reign for as long as He desires.

When a partial preterist embraces historic premillennialism, an interesting perspective emerges. The partial preterist believes that God's kingdom was established during Jesus' first coming. This kingdom is growing on Earth, like seeds in the ground or yeast in dough. The "Rock" in Daniel 2 grows and keeps expanding until it fills the whole Earth. The kingdom is here, and it's progressive in the sense that it continues to advance here on Earth.

This difference between futurist dispensational premillennialism and partial preterist historic premillennialism is crucial. Futurists believe that God's kingdom won't come to Earth or become available to Christians until after Jesus' second coming. In contrast, partial preterists believe that God's kingdom is already active, growing on Earth, and has been accessible to Christians for the past 2,000 years.

However, the partial preterist distinguishes between the kingdom now and the kingdom during a coming 1,000-year reign. Currently, God the Father rules the kingdom. In the future millennium, Jesus will rule the kingdom.

This idea becomes clear when we read Peter's explanation on the day of Pentecost about how Jesus ascended to heaven, and then the Father spoke to His Son:

"For it was not David who ascended into the heavens, but he himself says: The Lord declared to my Lord, ‘Sit at my right hand until I make your enemies your footstool.’" Acts 2:34-35 (CSB)

For 2,000 years, Jesus has been seated at the Father's right hand. But it's actually the Father who has been actively defeating enemies and establishing His Son's reign.

Paul tells us the same truth:

"For he must reign until he puts all his enemies under his feet." 1 Corinthians 15:25 (CSB)

In the verses that follow, Paul confirms that God the Father is the one putting all things under Jesus' control (verses 27-28).

"For God has put everything under his feet. Now, when it says “everything” is put under him, it is obvious that he who puts everything under him is the exception. When everything is subject to Christ, then the Son himself will also be subject to the one who subjected everything to him, so that God may be all in all." 1 Corinthians 15:27-28 (CSB)

This is important for partial preterists who embrace the historic premillennial view because they believe that God's kingdom is here now (ruled by the Father) and is actively growing on Earth. After the Father puts everything under the Son's control, He will then hand over the kingdom to the Son, who will fully establish the kingdom on Earth. Then, Jesus will rule the kingdom with His Church for a thousand years.

Revelation 20: The Two Views of Victory

    Let's put aside the futurist's dispensational premillennial view for a moment and focus on the two millennial views held by partial preterists. Both partial preterist perspectives are optimistic, or "victorious." They both believe that God's kingdom came to Earth 2,000 years ago. And they both believe that Christians can experience God's kingdom right now while living in this world.

However, one key difference is about who is currently in control of the kingdom. The postmillennial partial preterist sees us as being in the millennial reign of Jesus Christ right now; therefore, they believe Jesus has been ruling the kingdom for 2,000 years. In contrast, the historic premillennial partial preterist believes that God the Father is currently in charge of the kingdom, and He will continue to be until He makes every enemy submit to Jesus. After that, He will hand the kingdom over to His Son for a future millennial reign.

On the other hand, notice how the postmillennial view appears to be even more victorious than the premillennial view. This is true for two significant reasons:

First, Revelation 20 begins by stating that Satan is bound at the start of the millennial reign (verses 1 and 2).

"Then I saw an angel coming down from heaven holding the key to the abyss and a great chain in his hand. He seized the dragon, that ancient serpent who is the devil and Satan, and bound him for a thousand years." Revelation 20:1-2 (CSB)

If Jesus' millennial reign started 2,000 years ago, then Satan has been bound for 2,000 years. Postmillennialists explain that Satan isn't completely bound, but rather he's bound in the sense that he can no longer "deceive the nations" (Revelation 20:3). This is why the gospel has been freely preached for 2,000 years. Postmillennialists point out how this aligns with our Lord's first coming, when He "bound the strong man" so that we could easily plunder his house.

"If I drive out demons by the Spirit of God, then the kingdom of God has come upon you. How can someone enter a strong man’s house and steal his possessions unless he first ties up the strong man? Then he can plunder his house." Matthew 12:28-29 (CSB)

Knowing that Satan was bound 2,000 years ago, rather than at the start of a future millennial reign, gives Christians more confidence and a stronger foundation today.

The second reason the postmillennial view is seen as more victorious than the historic premillennial view is that Revelation 20 tells us that the first resurrection happens at the beginning of Jesus' millennial reign, so that believers can rule and reign with Jesus.

"Then I saw thrones, and people seated on them who were given authority to judge. I also saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God, who had not worshiped the beast or his image, and who had not accepted the mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years." Revelation 20:4 (CSB)

If the millennial reign began 2,000 years ago, then the first resurrection also happened 2,000 years ago. How is this understood?

Postmillennialists see the first resurrection as the power released when Jesus rose from the dead. That same power is then released in each person when they are born again.

At that moment, Jesus' life is unleashed within them, and they are resurrected into a new life in Christ. At the same time, they are seated with Christ in heavenly places. Therefore, they can rule and reign with Christ right now while they are living on Earth.

"But God, who is rich in mercy, because of his great love that he had for us, made us alive with Christ even though we were dead in trespasses. You are saved by grace! He also raised us up with him and seated us with him in the heavens in Christ Jesus." Ephesians 2:4-6 (CSB)

Revelation 20:7-10: Satan Let Loose

After the millennium ends, John explains that Satan will be released from his prison. Satan will then try one last rebellion by gathering many evil people to rise up against our Lord. However, this will only serve to identify those who are against Jesus. They will be quickly destroyed by fire coming down from heaven.

Revelation 20:11-15: The Final Judgment (at the Great White Throne)

After the thousand-year reign, Jesus will sit on the Great White Throne of judgment. Then, everyone who has died, both great and small, will stand before Him. Books will be opened, including the Book of Life. People will then be judged based on what is written in those books.

"And anyone whose name was not found written in the book of life was thrown into the lake of fire." Revelation 20:15 (CSB)

The final judgment won't be random or unfair. Instead, everything written in the books will be weighed, and everything will be made perfectly clear to everyone.

Investigating Adventism: Gawa 20:7: "Sabado ng Gabi o Sunday Worship?"

BALIKTAD SA SABADISTA!? 10 Utos muna Bago maging Matuwid!

SYNECDOCHE: Ang #2 KALABAN ng mga Sabadista!

Revelation 13: The Beast and the False Prophet: Why Seventh-day Adventists are Deceived?

The Book of Revelation is like a special agreement from God. It's a prophecy, similar to the old prophecies in the Bible. This means it's not trying to "predict" amazing future events. Instead, its main goal is about saving people and living rightly. It's all about God's special agreement with us.

The people who wrote the Bible definitely weren't trying to predict things that would happen more than 2000 years from their time, like the rise of the Papacy and its activities. They also weren't interested in telling the future of countries like the United States, the Soviet Union, or Luxembourg. It's not that these things aren't important, or that religious people shouldn't care about everyday life—we should. But the main point is that the Bible shows us God's covenant with His people. It wasn't written to answer our questions about things like world markets or interest rates. It was written to show how God saved His people and made Himself look great through them.

So, even when God talks about the Roman Empire in the Book of Revelation, He's not trying to give us exciting stories about life in Nero's palace. He only talks about Rome because it relates to His covenant and the story of saving people. The Roman Empire isn't shown for its own sake, but only in connection with:

1.  "The Land" (Israel)

2.  The Church

The Beast from the Sea

In the Book of Revelation, the Roman Empire is shown as a wild, fierce animal that can't be controlled and is under a curse. John says it looked like a "leopard, a bear, and a lion"  (Revelation 13:2). These are the same animals used in the Old Testament book of Daniel (Daniel 7:1-6) to describe three powerful world empires before Rome: Babylon, Medo-Persia, and Greece.

The Roman Empire, called the "Fourth Beast," shared the bad, animal-like traits of those earlier empires, but it was much worse. As Daniel 7:7 describes it, it was "dreadful and terrifying and extremely strong," with big iron teeth that "devoured and crushed." It was different from all the other beasts and had "ten horns." So, the "Beast" in Revelation clearly represents the Roman Empire.

However, this "Beast" isn't just a government or a system; it also refers to a specific person: Emperor Nero. How can one symbol mean both the empire and the emperor? Because, in a way, they were seen as one. Rome was defined by its leader; Nero was the living symbol of the Empire.

This means the Bible can talk about Nero and the Roman Empire as if they are the same thing. And both Nero and the Empire were involved in terrible, corrupt, and animal-like actions. Nero murdered many of his own family, including his pregnant wife (he kicked her to death). He was also a homosexual and enjoyed watching people suffer horrifying tortures. He even dressed up as a wild animal to attack and rape prisoners. He used burning Christians as "Roman candles" to light his parties. He also started the first official persecution of Christians to destroy the Church, influenced by the Jews. This cruel, animal-like ruler led the most powerful empire on Earth, and his actions set the example for his people. Rome became the most morally corrupt place in the world.

Now, let's look at what the Book of Revelation tells us about Nero/Rome, the Beast.

First, John saw him "coming up out of the sea" (Rev. 13:1)

In the Bible, the "sea" often represents life itself. But after humanity turned away from God, the wild, stormy sea became a symbol of the world's mess. It shows how people and nations rebel against God. Isaiah 57:20 says, "The wicked are like the tossing sea; for it cannot be quiet, and its waters toss up refuse and mud." Later in Revelation (17:15), John is told that the "waters" he saw are "peoples and multitudes and nations and tongues."

From this confused and rebellious mass of humanity, the Roman Empire appeared. It was an entire empire built on the idea of going against God.

Second, John saw that the Beast had "ten horns and seven heads" (Rev. 13:1) 

The "Dragon" (which we see in Revelation 12:3) gives the "Beast" its strength, power, and high position (Revelation 13:2). The Beast has "ten horns," which Revelation 17:12 tells us represent the governors of the ten Roman provinces. The "seven heads" of the Beast, explained in Revelation 17:9-11, refer to the line of Roman Emperors, known as the Caesars. Nero is one of these "heads" (we'll talk more about him later).

Third, "on his heads were blasphemous names" (13:1). 

As we've learned, the Roman Emperors were seen as gods. Each emperor was called Augustus or Sebastos, meaning "one to be worshiped." They also took on names like "Divus" (god), and even "Deus" and "Theos" (God). Many temples were built for them across the Empire, especially in Asia Minor.

The Roman Caesars received honor that should only go to the one true God. Nero, for example, demanded complete obedience and even had a huge statue of himself, 120 feet tall. This is why Paul called Caesar "the man of sin." Paul said he was "the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God" (2 Thessalonians 2:3-4).

John in Revelation highlights this part of the Beast: "And there was given to him a mouth speaking arrogant words and blasphemies. . . . And he opened his mouth in blasphemies against God, to blaspheme His Name and His tabernacle, those who tabernacle in heaven" (Revelation 13:5-6). Christians were persecuted precisely because they refused to participate in this worship of the Emperor.

Fourth, John saw "one of his heads as if it had been slain, and his fatal wound was healed" (13:3)

 Some people have suggested that when Revelation talks about the Beast's "death wound," it's referring to the rumor that Nero would come back to life after he died. However, this explanation isn't very satisfying. John mentions the Beast's "death wound" three times in this part of Revelation (verses 12 and 14), so it's clearly an important symbol that needs a deeper, Bible-based explanation.

The Beast in Revelation looks like the Dragon. So, when the Beast gets a head wound, it reminds us of the promise God made in the Garden of Eden: that Christ would come and crush the head of the Dragon (Genesis 3:15). The prophet Daniel had also said that during the time of the Roman rulers, Christ's Kingdom would defeat and replace these evil empires, spreading across the whole earth.

Because of this, the early apostles announced that Christ's Kingdom had arrived, that the devil had been defeated, disarmed, and put in chains, and that all nations would start turning toward God. In the first generation of Christians, the good news spread quickly around the world. Churches popped up everywhere, and even members of Caesar's own household became believers (Philippians 4:22). In fact, Emperor Tiberius Caesar even formally asked the Roman Senate to officially recognize that Christ was divine. For a while, it seemed like a major shift was happening: Christianity was growing stronger and looked like it would soon take control. It was as if Satan's head had been crushed, and with it, the Roman Empire had been dealt a deadly blow by the "sword" of the gospel (Revelation 13:14).

But then things changed. Even though the gospel had spread everywhere, false teachings and people abandoning their faith also spread. Under persecution from the Jews and the Roman government, many Christians started to give up their faith. It seemed like most churches fell apart, and under Nero's harsh persecution, the Church appeared to be completely wiped out. The Beast had received a deadly head wound, but it was still alive. Of course, the truth was that Christ had already defeated the Dragon and the Beast. But the full impact of His victory still needed to happen; the believers still had to overcome and take their rightful place (Daniel 7:21-22; Revelation 12:11).

Fifth, "the whole Land" wondered after the Beast

And the people "worshiped the Dragon" because he gave his power to the Beast. They also "worshiped the Beast", saying, "Who is like the Beast, and who can fight against him?" (Revelation 13:3-4).

John isn't talking about the whole world following the Beast here. The word he uses should actually be translated as "Land", referring to "Israel". We know this because the passage describes these worshipers as those who live on the Land (Revelation 13:8, 12, 14). This phrase is used multiple times in Revelation to specifically mean Israel that has turned away from God.

In the Greek Old Testament (the version used by the early Church), this was a common way to describe rebellious, idol-worshiping Israel that was about to be destroyed and forced out of their land (like in Jeremiah, Ezekiel, and Hosea). This idea came from earlier parts of the Bible where it was used for rebellious, idol-worshiping non-Israelites who were about to be destroyed and driven from their land.

Israel had become a nation of non-believers and was about to be destroyed, sent into exile, and replaced by a new nation. Nero was indeed well-liked throughout the Empire because he provided welfare and entertainment. However, it is Israel in particular that is criticized for worshiping the Emperor. When they had to choose between Christ and Caesar, they declared, "We have no king but Caesar!" (John 19:15). Their reaction to Caesar's seemingly successful war against the Church (Revelation 11:7) was one of awe and worship.

Basically, Israel sided with Caesar and the Roman Empire against Christ and the Church. Because of this, they were ultimately worshiping the Dragon. That's why Jesus Himself called their worship gatherings "synagogues of Satan" (Revelation 2:9; 3:9).

Sixth, the Beast was given "authority to act for forty-two months" (13:5)

The Beast was given power "to make war with the saints and to overcome them" (Revelation 13:7). The mention of "42 months" (which is three and a half years, a "broken" seven) is a symbolic number in prophecy. It represents a tough time when God's enemies are in control or when judgment is happening. This idea comes from the period of drought between Elijah's first appearance and the defeat of Baal.

While this number isn't usually meant to be taken literally, it's interesting to note that Nero's persecution of the Church actually did last for a full 42 months, from mid-November 64 AD to early June 68 AD.

Seventh, John provided his readers with a positive identification of the Beast

Here's the simpler explanation of the "number of the Beast," 666, from Revelation 13:18:

"This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666."  (Rev 13:18 ESV)

This strange number has a few important meanings. Let's look at two.

First, the Old Testament already talks about the number 666. You can find it in the books of Kings and Chronicles, which are often overlooked. Interestingly, John gets many of his symbolic numbers from these books. For example, King Solomon, who in the Bible can represent both Christ and the Beast, received 666 talents of gold in one year when he was at the peak of his power (1 Kings 10:14; 2 Chronicles 9:13). This number marked both the high point of his rule and the start of his decline. From that point on, things went downhill as he turned away from God. Solomon broke the three rules for good kings found in Deuteronomy 17:16-17: he collected too much gold, too many horses, and too many wives. For the Hebrew people, 666 was a scary sign of turning away from God, marking a king and a nation that resembled the Dragon.

The second important thing about 666 is this: In both Greek and Hebrew, every letter of the alphabet also has a numerical value. So, you could find the "number" of someone's name by adding up the numbers for each letter. John clearly expected his readers at the time to be able to use this method to figure out the Beast's name. This shows that the message of Revelation was meant for his contemporary audience, not for someone trying to figure out a 20th-century official's name in a foreign country.

However, John also says it won't be easy; it would require someone "who has understanding." That's because John didn't give a number that could be calculated using Greek, which a Roman official looking for rebellious messages would expect. The unexpected trick was that it had to be figured out using Hebrew, a language that at least some members of the early churches would know. By this point, his readers would have probably guessed he was talking about Nero, and those who understood Hebrew would have likely figured it out instantly. The numbers for the Hebrew letters in "Neron Kesar"

(Nero Caesar) Add up to 666)

It's important that all early Christian writers, even those who didn't understand Hebrew and were confused by the number 666, still connected the Roman Empire, especially Nero, with the Beast. There should be no real doubt about this.

John was writing to Christians living in the first century, warning them about things that were going to happen "shortly." They were in the middle of the most important fight in history, against the Dragon (Satan) and the evil Empire that he controlled. The goal of the Book of Revelation was to comfort the Church, assuring them that God was in charge. This meant that even the terrifying power of the Dragon and the Beast would not stand against the armies of Jesus Christ.

The number for humanity is six (from Genesis 1:27, 31). Christ was "wounded in His heel" (a reference to being crucified) on the sixth day (Friday), but that's also the day He defeated the Dragon. John is saying that even at his most powerful, Nero is just a "six," or a series of "sixes"—he's never a perfect "seven" (which represents completeness in the Bible). Nero's plans to rule the world will never come true, and the Church will win.

The Beast from the Land

Just as the Beast from the sea was like the Dragon, Revelation 13 also shows another creature that's like the Beast. John saw this second creature "coming up out of the Land" (Revelation 13:11), meaning it came from within Israel itself. In Revelation 19:20, we learn that this Land Beast is the False Prophet.

This False Prophet represents what Jesus warned would happen in Israel's final days: "Many will come in My name, saying, 'I am the Christ,' and will mislead many.... Many false prophets will arise, and will mislead many" (Matthew 24:5, 11). The rise of these false prophets happened alongside the antichrists. However, while the antichrists were people who had left the Christian faith for Judaism, the false prophets were Jewish religious leaders who tried to trick Christians from outside the Church.

It's important to remember that Judaism isn't the same as the Old Testament religion. Instead, it was a rejection of the true biblical faith in favor of man-made traditions from the Pharisees and the Talmud. Like other groups that claim to follow the Bible but rely on human traditions, Judaism denies Christ because it denies Moses. Only Orthodox Christianity is the true continuation and fulfillment of the Old Testament religion (see Matthew 5:17-20; 15:1-9; Mark 7:1-13; Luke 16:29-31; John 5:45-47; 8:42-47).

These Jewish false prophets looked like a lamb (Revelation 13:11), just as Jesus had warned (Matthew 7:15), but they "spoke like a Dragon" (Revelation 13:11). How does the Dragon speak? He uses deceptive, subtle, and tempting words to lure God's people away from faith and into a trap (Genesis 3:1-6, 13; 2 Corinthians 11:3; Revelation 12:9). He's also a liar, a slanderer, and a blasphemer (John 8:44; Revelation 12:10). The Book of Acts has many examples of the Jews making false accusations against Christians, which was a big problem for the early Church (Acts 6:9-15; 13:10; 14:2-5; 17:5-8; 18:6, 12-13; 19:9; 21:27-36; 24:1-9; 25:2-3, 7).

The Jewish leaders, symbolized by this Beast from the Land, teamed up with the Beast of Rome to try and destroy the Church (Acts 4:24-28; 12:1-3; 13:8; 14:5; 17:5-8; 18:12-13; 21:11; 24:1-9; 25:2-3, 9, 24). They led Israel in worshiping the Emperor (Revelation 13:12), and in their turn away from God, these false prophets even performed miracles (Revelation 13:13-15). Jesus had warned that "false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, the very elect" (Matthew 24:24). Again, the Book of Acts records instances of Jewish false prophets performing miracles, including some who, as Jesus foretold (Matthew 7:22-23), even used His name in their magic (Acts 13:6-11; 19:13-16).

The Jewish leaders forced people to submit to the Emperor. In fact, their charge against Christ Himself was that He was a rival to Caesar's all-powerful authority (John 19:12-15). Similarly, they organized economic boycotts against those who refused to accept Caesar as Lord, even putting some to death (Revelation 13:15-17). The Book of Acts is full of examples of organized Jewish persecution against the Church (Acts 4:1-3, 15-18; 5:17-18, 27-33, 40; 7:51-60; 9:23, 29; 13:45-50; 14:2-5; 17:5-8, 13; 18:17; 20:3; 22:22-23; 23:12, 20-21; 24:27; 26:21; 28:17-29; compare 1 Thessalonians 2:14-16).

The New Testament clearly shows that the Jewish leaders were deeply involved in a massive, organized effort to destroy the Church through both trickery and persecution. To achieve this evil goal, they conspired with the Roman government against Christianity. Some of them even performed miracles for Satan. And this is exactly what Revelation tells us about the Beast from the Land. The False Prophet of Revelation was none other than the leaders of Israel who had turned away from God, rejected Christ, and worshiped the Beast.

There's an interesting switch in the imagery. The Book of Job also talks about a Land Beast (Behemoth, Job 40:15-24) and a Sea Beast (Leviathan, Job 41:1-34). But John's visions expand on Job's descriptions, and the order they appear is reversed. First, we see Satan as the Dragon, the true Leviathan (Revelation 12). Then comes the Sea Beast, which looks like the Dragon (Revelation 13:1). Finally, following them and serving them, comes the Land Beast, which looks like the Sea Beast. By showing the Beasts in this reverse order, John emphasizes his point: Israel, which was supposed to be a kingdom of priests to the world, gave up its important position to Leviathan. Instead of positively influencing every culture and society, Israel was reshaped to look like the pagan, anti-Christian Roman State. Abraham's descendants became the "seed of the Dragon" (John 8:37-44).

During his three years of ministry in Ephesus, the Apostle Paul constantly suffered persecution because of "the plots of the Jews" (Acts 20:19). When describing his conflicts with them, he called them "wild beasts" (1 Corinthians 15:32). "The Jewish Beast" was the early Church's most deceptive and dangerous enemy, and Paul strongly warned the Church about these Jewish deceivers: "For there are many rebellious men, empty talkers, and deceivers, especially those of the circumcision, who must be silenced because they are upsetting whole families, teaching things they should not teach, for the sake of sordid gain. One of themselves, a prophet of their own, said, 'Cretans are always liars, evil beasts, lazy gluttons.' This testimony is true. For this cause, reprove them severely that they may be sound in the faith, not paying attention to Jewish myths and commandments of men who turn away from the truth. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. They profess to know God, but by their deeds they deny Him, being detestable and disobedient, and worthless for any good deed" (Titus 1:10-16).

Conclusion:

The core of the argument is that Revelation was written to first-century Christians about events that were "shortly" going to happen in their time. If the Beasts represented the Papacy or America, that would mean the prophecy was mostly about events far in the future, thousands of years later, and wouldn't have been directly relevant or understandable to the original readers.

Here's why, according to this perspective, focusing on the Papacy or America as the Beasts is seen as a "deception":

Diverting Attention from the Real Message: If the Beasts are about Rome and the Jewish leadership in the first century, then the Book of Revelation was primarily a message of comfort and warning to those Christians facing their specific challenges—persecution from the Roman Empire and opposition from apostate Judaism. If modern groups like Seventh-day Adventists (SDAs) focus on the Papacy and America, this view suggests they are missing the original, immediate, and powerful message intended for the early Church.

Historical Context is Key: The interpretation presented here emphasizes the historical context of the first century. The Roman Empire was the dominant power, and emperor worship was a very real threat. The conflict between early Christians and certain Jewish leaders was also a significant issue. This interpretation believes that understanding these historical realities unlocks the meaning of Revelation.

Avoiding "Futurism" (looking only to the far future): This view generally falls into a category called "Preterism" or "Partial Preterism," which believes that most (or all) of Revelation's prophecies were fulfilled in the first century AD. Groups that identify the Beasts with the Papacy or America usually follow a "Futurist" interpretation, meaning they believe these prophecies are still largely unfulfilled and refer to events at the end of time. The argument here is that the Futurist approach misses the immediate relevance of the book.

The "Dragon's Deception": It means that, from this perspective, focusing on later entities like the Papacy or America as the Beast is seen as a trick by Satan (the Dragon) to make Christians misunderstand what Revelation is truly teaching. The true teaching, it argues, is about God's triumph over the powers that directly oppressed His people in the first century, offering comfort and strength then, and timeless principles for believers now.

In essence, the argument is that Revelation is not a detailed roadmap of distant future world powers, but a powerful message of hope and victory for Christians enduring severe trials in their own historical context, providing timeless lessons about faithfulness and God's ultimate control.

Reference:

The information presented in this article is based on David Chilton's Paradise Restored: A Biblical Theology of Dominion. While there are various printings and publication dates (some sources show 1987 or 2007 for later editions), the original publication year from Dominion Press is generally cited as 1985. This helps to understand the specific interpretational framework from which these ideas about Revelation are coming.