Unless otherwise noted, all Scripture verses are from the King James Version, 1611 (Authorized Version) Copyright status: Crown copyright (UK).

 

The number 666 and the mark of the beast tend to invoke in people’s minds the image of some sort of tattoo or mark on the forehead or hand. Others believe it may have something to do with a barcode, a microchip in your credit card, or even one embedded in the skin so you can buy things without needing a card. They look for some evil antichrist to arise that will enforce this scheme and gain world domination. Perhaps this view has come about because we know that those who don’t receive the mark won’t be able to buy or sell (Rev. 13:17).

            While this interpretation is striking to the imagination, there is something much more subtle about the mark of the beast. The worse deceptions are those that are mingled with some truth, making them harder to detect; Paul warned us that the devil can transform himself into an angel of light (2 Cor. 11:14). Often in Bible history those who opposed the truth claimed to be worshipping God (John 16:2). Before the destruction of Jerusalem many people attended the temple, the problem was they also worshiped idols and oppressed their poor workers and generally had a low sense of morality (Amos 2:6; 5:26; 8:4-6). Therefore the worst deceptions are those that appear in a religious garb and appear to be holy but in fact allow people to live immoral lives and break God’s commandments. This is what Paul called having form of godliness but denying the power thereof (2 Tim. 3:5).

            Knowing something about the nature of the beast will help us to identify its mark. The sea beast of Revelation is a blasphemous persecuting power (Rev. 13:5-7). This is reflected in the little horn of Daniel which shares the same characteristics as well as the same 1260 day/year time period (Dan. 7:25). This time period is mentioned in Daniel and Revelation as three and a half years (time, times and half a time), also as 42 months and as 1260 days (Dan. 7:25; 12:7; Rev. 11:2-3; 12:6, 14; 13:5). These numbers all equate to the same prophetic time period (note: it can be seen from the figures that a prophetic month has 30 days). In prophecy a prophetic day stands for a literal year[1], so we have a time period of 1260 years. Because the sea beast and little horn share the same characteristics and time period for their persecution, they are the same entity.

The little horn is further described by Daniel as thinking to change “times and laws” (Dan. 7:25), a reference to God’s Sabbath commandment which is the only law involving time among the 10 commandments. This same entity is reflected in the man of lawlessness mentioned by Paul as the man who sits in the temple of God (the church) as if he were God (2 Thess. 2:3-4), thus a blaspheming power which is against the laws of God.  In summary, the characteristics of the beast are that it blasphemes, is against God’s laws, and persecuted the saints for an extended period of time.

            Now that we have looked at the characteristics of the beast, it also helps to have an understanding of the meaning of the Greek word mark, “charagma”. This term was used for a mark or stamp placed on donkeys, slaves, and documents; it was also used to certify that a copy of a document was genuine; in essence it was a stamp of ownership[2]. The word could also be used to refer to an image, statue or idol (Acts 17:29).

            This means that those who receive the mark of the beast are receiving its mark of ownership. It is also apparent that those who belong to the beast also become like the beast just as an image reflects the original. Just as the beast is described as a power that blasphemes; those who receive the mark of the beast also blaspheme God (Rev. 16:9, 11, 21).

The saints, who do not receive the mark of the beast, keep God’s commandments (Rev. 14:12), which implies that the followers of the beast are breaking God’s commandments. The beast has been identified as the little horn which sought to change God’s law and also as the man of lawlessness; consequently the followers of the beast do not keep God’s law.

The beast is a persecuting power and likewise the followers of the beast enact a civil penalty against those who do not receive its mark (Rev. 13:17); finally a death penalty is threatened (Rev. 13:15). Religious totalitarianism is the way the beast operates and its followers adopt the same measures.

            In Exodus 13:9 God told the people to put the law on their hand and between their eyes, meaning they should accept the principles of the law in their mind and heart, and carry them out in their daily life[3]. The reference to the mark of the beast in the forehead and the hand similarly means believing in the teachings of the beast and following its orders.

Sometimes a runaway slave would be branded with three letters signifying fugitive, something like FUG[4]. In the same way the followers of the beast have run away from the truth, so they are given over to a delusion because they refused to love the truth (2 Thess. 2:11).

            Another interesting comparison can be made with the vision given in Ezekiel chapter nine, where certain people were marked to be spared, but the idolaters who did not receive the mark were to be destroyed. In a similar way at the end of time everyone will either receive the mark of the beast or the seal of God. Those who receive the mark of the beast will suffer the seven last plagues and be destroyed (Rev. 16:2; 19:20), but those who receive the seal of God will be saved (Rev. 14:1-3). Therefore it is important to understand what the mark and seal refer to.

            It should be understood that the end time seal of God is something that people receive just prior to the return of Christ, when the angels are represented as holding back the four winds (Rev. 7:2-3; Dan. 12:1). As in Ezekiel’s vision, it is character that makes the difference; those who sigh and cry because of the abominations done in the land are marked for salvation (Ezek. 9:4).

            Having surveyed the evidence, it’s clear that character is an important factor in the mark of the beast. Those who receive the mark adopt a beast like character. The mark of ownership changed them into the likeness of the beast. Therefore a visible sign on the forehead or hand is not what is being spoken of here, but something more subtle which we will unravel as we delve deeper into this topic.

 

            One clue to the mark of the beast is found in the story of Cain who was marked so that no one would kill him to avenge the murder of his brother Abel (Gen. 4:15); in mercy God spared Cain’s life. The problem with Cain’s worship was that he did not offer a blood sacrifice as Abel did (Gen. 4:3-5). Cain did not admit he was a sinner in need of divine grace; he rejected the atonement of Christ as symbolised in the sacrificial lamb and instead brought the works of his own hands. He disobeyed God by rejecting the divine provision for his salvation, and in worshipping in his own way contrary to God’s directions[5].

            Cain represents a class of worshippers who trust in something else for salvation other than Christ’s atonement. Some try to work their way to heaven by good works, others go to the opposite extreme of saying they are saved by grace so it does not matter whether they keep the law of God. Neither legalism nor antinomianism properly reflects the truth of the gospel; both deny our need of Christ as our Saviour, one by relying upon good works, the other by not recognising that we need repentance for breaking God’s law.

            The end time false gospel is based on the premise that we do not need to keep God’s law. Such a view degrades the atonement of Christ because without the law there is no sin (Rom. 4:15), and hence no need of a Saviour. Without the law people’s sense of sin is lessened, hence they have a lesser appreciation of what Christ has done for them. They worship God while continuing to live a sinful life. This is in effect what the serpent promised Eve, that she could eat of the tree and yet not die (Gen. 3:4). The serpent even suggested that she would somehow be wiser and enlightened by her disobedience (Gen. 3:4-5). Today many believe that the gospel sets them free from any law, but such enlightenment is not based on God’s word and is a subtle deception.

            Jesus warned against this type of false reasoning, like those who say ‘Lord, Lord’ but do not do what God says (Mt. 7:21; Lk. 6:46). They are building on the sand by not putting into practice the words of Christ which include the injunction, I came NOT to abolish the law (Mt. 5:17; 7:24-27). In Proverbs 28:9 it even states that those who turn their ear away from hearing the law, even their prayer is an abomination!

            The false gospel is one which cries, “only believe” and you will be saved. Yet James says, even the devils believe but they tremble (James 2:19). A faith which has no works is a dead faith (James 2:17). While a person is not saved by his works (Eph. 2:8-9), a faith which never leads to any good works is unsound. It is impossible for someone to have the truth abiding in them and yet have no change in their life. Therefore it is important to understand what the true gospel teaches about sanctification.

 

John in his epistles made it clear that the truth needs to abide in us (1 John 2:24-28); an intellectual exercise is not genuine conversion. Merely to know certain doctrines or have a certain knowledge does not constitute rebirth; unless that truth also abides in the person it will not profit them. Sound doctrine is important but it must lead to godliness (2 Tim. 3:5; 1 Tim. 4:16).

The Gospel of John sets forth the requirement of rebirth as a condition of entering God’s kingdom (John 3:5). This is more than simply a theoretical knowledge but a living faith; being changed by the abiding word and Spirit into a new creation (2 Cor. 5:17). Paul said that the old self has to be crucified (Rom. 6:6), so that we can become a new person, a new creation, raised to new life (Rom. 6:9-11). This is in fact what baptism symbolises, dying and rising to new life.

Jesus spoke not only of being delivered from the condemnation of sin (John 3:18; 5:24), but also of being set free from the power of sin (John 8:31-36). To claim to be abiding in Christ while being dominated and controlled by Satan is an anomaly which cannot be reconciled with the truth. Although we are not saved by the law, grace does not lead a person to live a sinful life (Rom. 6:14-15).

The truth about justifying faith taught by Paul (Rom. 3:28), does not abolish the results of genuine faith which is sanctification or being made holy by Christ. Paul taught that a believer is controlled by the Spirit of God (Rom. 8:4), and that we are being transformed (Rom. 12:2). Paul uses the word metamorphosis to describe this change; it is so radical it is like a caterpillar changing into a butterfly. Jesus taught that those who abide in him (the True Vine), will bear fruit and his Father will prune them so they will bear more fruit (John 15:2). It is clear that those who are genuinely converted will be changed into the likeness of Christ.

However, even those whose lives are dominated by the Spirit, and live for Christ do make mistakes (1 John 1:8-9); they are not so perfect that they don’t need a Saviour; they still need to be justified by faith. The difference between them and the wicked is that their master has changed; they are no longer controlled by the flesh, the devil and sinful desires, but by the Spirit (Rom. 8:1; 1 John 2:16). This is such a radical change that it is called rebirth (John 3:5).

Paul made it clear in his writings that those who live unrighteous lives, who commit murder, get drunk, or commit adultery will not inherit God’s kingdom (Gal. 5:19-21; 1 Cor. 6:9-10). This includes Christians who according to Paul will have to face the judgment seat of Christ (2 Cor. 5:10). The gospel is not a license to live a sinful life; rather it is a transforming power to restore us into the image of Christ.

The believer in Christ needs to die daily, confess his sins, deny self, and take up his cross and follow his master (1 Cor. 15:31; Mt. 16:24-26). The way to life is narrow and strait (Mt. 7:14), but these hardships are the means of purifying the soul and bringing the believer into closer communion with Christ (Rom. 5:3; 1 Pet. 1:7). We are called upon to follow in the footsteps of our master. When we share in the sufferings of Christ we are drawn into closer communion with our Lord and we will one day share in his glory (1 Pet. 4:13).

Peter’s description of growth in holiness, adding various graces to our character has been called Peter’s ladder (2 Pet 1:5-8). The idea that a believer remains in sin is alien to his thinking. He admonishes us to make our calling and election sure, and says that those who lack these things are blind (2 Pet. 5:9-10). The believers have been purified by obeying the truth (1 Pet 1:22), they need to be holy as God is holy (1 Pet. 1:16). They are also called a holy nation (1 Peter 2:9).  It is clear then that holiness or sanctification is something that Peter, the disciple of Christ expected to see in the followers of Christ. The Epistle to the Hebrews says without holiness no one will see the Lord (Heb. 12:14). Personal holiness is vital; it reflects the fact that we have a genuine relationship with God. Without it a believer is described by Peter as being blind and lost. Any gospel which teaches that there is no need for personal holiness is therefore a false gospel, giving people a false assurance that it does not matter if they live sinful lives. Jude described the teachers of this type of false gospel as clouds without rain and trees without fruit (Jude 12). Such a religion is just an empty profession.

With so many admonitions it is hard to understand how people could come to the view that personal holiness is not important. Peter warned of those who even in his day had twisted the writings of Paul to their own destruction (2 Pet. 3:15-16). Paul, in combating the legalism of his time, put great emphasis on justification by faith. Yet this doctrine was never meant to deny the truth about sanctification. Paul himself said he had not achieved perfection but was pressing on (Phil. 3:12). The life of a Christian is a pilgrimage, constantly progressing nearer to the heavenly city (Heb. 11:13; 1 Pet. 2:11).

 

            Holiness is not defined by human standards but by God’s law and the word of God (Isa. 8:20). Lucifer tried to reject the law of God and rely on his own wisdom and what followed was anarchy, cruelty, rebellion and woe[6]. The law of God is what makes us conscious of sin (Rom. 3:20). The law itself is holy, just and good (Rom. 7:12), and is not nullified by faith (Rom. 3:31). The whole universe is governed by laws to regulate it for our benefit and happiness. The path of lawlessness only leads to chaos, unhappiness and destruction (Ps. 1).

            The believer who is sanctified, will obey God’s law and thus prolong his days (Deut. 6:2), even to eternal life. Paul encouraged children to keep the commandment to honour their parents because this was the commandment with a promise (Eph. 6:1-2); that promise was long life.

            John defines sin as transgression of the law (1 John 3:4); he teaches that those who break the commandments do not know God (1 John 2:3-4). Those who keep on sinning have not been born again (1 John 3:9). Therefore the law is crucially linked to holiness, a holy person is one who keeps the law. Not merely in some legalistic sense, for in the new covenant it is written in the heart (Heb. 8:10; Jer. 31:33).

            Only those who have been reborn and have the Spirit can truly keep the law because the carnal mind is at enmity with God and cannot be subject to the law of God (Rom 8:7). It is only through the indwelling Spirit, and the love of God, that the law can be fulfilled (Rom 13:10). To keep the law in a superficial way is not truly keeping the law (Mt. 23:27). The 10 commandments are clearly endorsed in the New Testament. This is seen by the fact that they are in the Ark of the Covenant in the heavenly temple (Rev. 11:19), where Jesus ministers as our High Priest (Heb. 8:2).

            Jesus made it clear in the Sermon on the Mount that it was not his purpose to abolish the law (Mt. 5:17). In his sermon he showed the depths of the law; what goes on in a persons heart matters. A mere superficial keeping of the law is not enough; our righteousness has to exceed that of the Scribes and Pharisees (Mt. 5:20). Yet, Jesus also makes it clear that this in no way cancels out the slightest jot of the law (Mt. 5:18-19).

 

            The characteristics of the saints who receive the seal of God is one of holiness. They wash their robes in the blood of the Lamb (Rev. 7:14) which refers to the process of sanctification through Christ. They are also described as being without guile (Rev. 14:5) and as being patient (Rev. 14:12), which are characteristics of the Lamb (Isa. 53:7, 9), hence the saints are those who become like Jesus. They also keep the commandments of God and are overcomers, a word often used in the letters to the seven churches (Rev. 2-3). The saints live a life of holiness in contrast to those who receive the mark of the beast.

            Those who receive the seal of God become like their Creator (Rev. 14:1-5; 22:4); they have the name of the Lamb and his Father in their foreheads, their character has been transformed into an image of their Creator and Redeemer. Man was originally made in the image of God (Gen. 1:26-27); the work of Christ is to restore that image which had been defaced by sin. This is illustrated in the parable of the lost coin (Lk. 15:8-10). The coin though buried in the rubbish is still valuable and likewise the soul lost in sin is still precious to God. The coin still bears the inscription of its owner and so the soul still bears the image of God although defaced by sin[7]. It is Christ’s work through the church to seek out lost souls and restore them to the image of their Creator. At the end of time this work is completed in those who receive the seal of the living God in their foreheads.

            The message to the end time Laodicean church is that they are lukewarm, thinking they are rich when they are in fact poor, blind and naked (Rev. 3:16-17). The false gospel gives people a false sense of assurance, that although they are living a sinful life they believe they will be saved. Those who receive the seal of God have taken the counsel to buy the eye salve, the white raiment and the gold tried in the fire (Rev. 3:18). They have recognised their destitute condition and turned to the grace of God to be saved and transformed. Gold tried in the fire represents faith that works by love (Gal. 5:6), and the fire represents the furnace of trials and affliction that brought out this precious commodity. The raiment is the righteousness of Christ and the eye salve a cure for their spiritual blindness. When people are living sinful lives yet believe that they are holy, they need eye salve to open their eyes to see their need of Christ who alone can save them.

            The seal of God is found only in the Sabbath commandment, as this identifies who the Creator is: His name, office, and jurisdiction. These are the essential components that make up an official seal[8]. To receive this seal one needs the Holy Spirit who is the sealer, only He can recreate the image of God in our soul. Those who keep the Sabbath show that they accept God as their Creator; they belong to God and are loyal to keep His commandments. The Holy Spirit can be thought of as the inner seal which transforms the character; the outward sign of this is found in the observance of God’s commandments and especially the Sabbath. The Sabbath is not only a pledge of holiness from God but its observance is also a sign that one has received the seal of God.

            The Sabbath is called a sign “oth” of sanctification (Exod. 31:13). A sign “oth” is in essence a pledge or token of something promised. The miraculous signs of leprosy and the rod which turned into a snake were signs that Moses could show to the people as a token that God would deliver them from slavery (Exod. 4:1-9). The rainbow was a pledge that God would never again destroy the world by a flood of water (Gen. 9:12-17). A sign can also be given by a prophet to confirm that a prophecy will come true. A miraculous sign was given to Hezekiah to confirm that he would live for another fifteen years (2 Ki. 20:1-11). Therefore the Sabbath is a sign of sanctification and a perpetual covenant, it signifies those who loyally keep the Sabbath and enter into its true purpose of sanctification. Those who keep the Sabbath are pledged to be made holy and to be under God’s covenant (Exod. 31:13, 16).

            If mankind had kept the fourth commandment, they would have kept all the others, because this commandment is the foundation which identifies whom we worship and it is also a recognition that our holiness and salvation comes from God.

The Sabbath is a sign of our salvation because it is linked with the deliverance of Israel from Egypt (Deut. 5:15) as well as our deliverance from sin. When Christ died after finishing the work of redemption, he rested in the tomb on the Sabbath (Luke 23:50-56). The Sabbath has therefore been given a double sanctification, as a memorial of Creation and as a sign of our salvation and recreation.

The Sabbath reveals what heaven will be like; during those blessed 24 hours we receive a foretaste of heaven when we will have all eternity to dwell in the presence of God and continue to learn more about the wonders of Creation and the love of God in giving His Son to die for us. As the years of eternity roll by, we will be ever increasing in our knowledge and love for God.

            On the other hand if we knowingly break God’s Sabbath we are breaking the perpetual covenant, and therefore God cannot sanctify us, so our character cannot become holy. At present many have not heard the Sabbath truth, but the time will come when the whole earth will have heard and know about the true Sabbath. That is why those who reject the Sabbath at the end of time will receive the mark of the beast. To keep a day whose only authority rests on the word of man, the Pope, is to put that man above God and hence to worship that man instead of God. No man can change God’s laws, yet the papacy claims to have changed the Sabbath to Sunday. Such claims are made in various catechisms as well as being asserted at the Council of Trent[9]. Gaspare de Fosso, archbishop of Reggio said that the authority of the church was illustrated by the fact that the church has changed God’s law (with reference to Sunday). Instead of a sign of the Creator’s power, the papacy has made it into a sign of the Pope’s power!

            In Hebrews chapter four the Sabbath is given as an illustration of divine rest; the believers were encouraged to rest from their works. The heart of the Sabbath is resting in God and receiving holiness from God which He has pledged to those who keep the Sabbath. The Sabbath is a sign that we are saved by God alone, contrary to the false gospel of Cain, which does not rely upon the atoning sacrifice of Christ.

The Sabbath hours are an ideal time for meditation on God’s word which is essential for spiritual growth (Jer. 15:16; Ps. 119:48; 19:9-11). However, the spirit of the Sabbath is to be continued into the working days, its blessing is to extend into our daily lives.

There was a need for the Sabbath even before the fall. Adam was given the task of tending the garden, yet he was to rest on the seventh day (Gen. 2:2-3, 15). Without the Sabbath there would have been a danger that he would focus too much on his own works and forget about God. When the earth is made new the Sabbath is still to be observed (Isa. 66:22-23).

True Sabbath keeping involves holiness of the heart (Jer. 31:33). A ritualistic Sabbath keeping was never acceptable to God. The prophet Amos warned about those who could not wait for the Sabbath hours to finish so they could start trading (Amos 8:5). Anciently Sabbath keeping became so superficial that it was not acceptable to God while the people lived immoral lives, oppressed the poor and worshipped idols while at the same time claiming to worship God (Amos 2:6; 5:26; 8:4-6). Such superficial worship will never be acceptable to God unless there is a change and the worship comes from the heart and is seen in how we live. Integral to true Sabbath keeping is helping the oppressed and the needy (Isa. 58:6-7, 13-14).

We are called to seal the law among God’s disciples (Isa. 8:16); the seal is found in the Sabbath commandment; it is this commandment which promises holiness as a pledge from the Lord. In keeping the Sabbath we accept God as our Creator and Redeemer; we accept His badge or sign of ownership and in doing so we are transformed by the Spirit of God, resulting in a spiritual rebirth.

The Sabbath is the seal of God and the sign of the covenant, in contrast to the mark of the beast (Sunday). However, these signs pertain to our very characters, who will we resemble, the Lamb or the beast? These signs also involve questions of loyalty, whom will we worship, whose laws we will keep, and who we belong to. Such were the questions faced by God’s people of old when in times of apostasy their faith was threatened.

When the three Hebrews of Daniel chapter three were commanded to perform false worship to a golden idol in contradiction to the commandments of God, they bravely chose to face death in a fiery furnace rather than compromise their faith. Their integrity has been recorded in Scripture for all time to come. However, God delivered them, and He will deliver those at the end of time who refuse to honour the papal Sabbath (Sunday) and choose instead to keep God’s Sabbath holy. Interestingly the dimensions of the golden idol were 60 cubits tall by 6 cubits wide and probably 6 cubits deep (Dan. 3:1). At the end of time we see history being repeated. People are called either to bow before the idolatrous day of worship which exalts the power of a man above God, or to bow before God and keep His commandments. Again civil power will be used to try to force people to bow before this idol, but those who remain faithful to God will be saved.

 

            At the end of time a polarisation takes place between the good and the bad. The catalyst for this change is the everlasting gospel in the context of the three angels’ message of Revelation 14:6-12. This message warns people to come out of Babylon (the corrupt churches) and not to receive the mark of the beast (Sunday); they are called to fear God and worship their Creator, and the saints are identified as those who have the faith of Jesus and keep God’s commandments (vs. 12).

The call to worship the Creator combined with the keeping of God’s commandments points people to the seal of God, the Sabbath. As light comes into the world there is always a reaction, some receive the light and others reject it (John 12:46; 9:39). The three angels’ message will be heard by everyone on earth (Rev. 14:6; 18:1) which will cause a polarisation between those who receive the message and those who reject it.

At the end of time the polarisation will become complete, there will be two sides. This polarisation is illustrated in the parable of the wheat and the tares (Mt. 13:24-30), it is not until harvest time that it can be clearly seen which are which. The fully ripened grain will be ready for the garner and the grapes ready for destruction (Rev. 14:15, 18). The character of both sides will have been fully developed.

            The message of the three angels is a testing message of loyalty. When faced with a civil boycott against buying and selling, and finally a death sentence, the saints will need faith and patience to stand against the delusions, false miracles (Rev. 13:13-14), false Christs and prophets (Mt. 24:24), in order to maintain their integrity and not compromise. Their victory comes through faith in God and the blood of the Lamb (1 John 5:4; Rev. 12:11). It is not in their own strength and wisdom, but by relying upon God that they get the victory over the beast and his mark (Rev. 15:2).

            Earth is being drawn into a decision time, like when Elijah called the people to choose whom they would worship. It is a time of repentance (Joel 2:15-17), a time for people to seek the Lord; millions will be in the valley of decision making their choice for eternity (Joel 3:14). The decision time will be precipitated by the introduction of the Sunday law[10]. As yet no one has received the mark of the beast, but once the Sunday law is enacted, all will have to make a definite choice, having heard and understood the three angels’ message, there will no longer be any excuse for breaking God’s Sabbath.

 

            In the Bible the leaders of God’s people often failed in their responsibilities, they were often responsible for leading the people into sin rather than warning them of their danger. Ezekiel likens these types of leaders to watchmen on the walls of the city who don’t blow the trumpet when danger threatens (Ezek. 33:6). The false prophets would cry peace and safety when danger threatened thus retarding the work of the true prophets (Jer. 6:14). The priests hid their eyes from the Sabbath and profaned it (Ezek. 22:26). The people thought the law a strange thing and forgot it (Hosea 4:6; 8:12), and the prophets of doom were ridiculed (Jer. 20:7). When the prophets warned the people about disobedience they counted their words as idle tales (Ezek. 20:49). History is to be repeated at the end of time, when the leaders of the churches reject the law of the God and close their eyes to the Sabbath truth; they will lead their flocks to accept the mark of the beast and lull them into a false sense of security, which will only be broken when the seven last plagues begin to fall.

            The message of the three angels of Revelation 14 is a dire warning, those who reject it will suffer the seven last plagues and lose their soul; they will be consumed in the fires of condemnation. The ministers who have taught the false gospel will suffer the most, and receive the terrible curse of Zechariah 14:12[11]. Only those who keep the commandments will inherit eternal life with the saints and partake of the tree of life. This is why the Book of Revelation warns people not to add or take away from what is written in the book (Rev. 22:18-19).

            What really counts is how we respond to the cross of Christ. The only true response is that because God loved us, we also should love God and keep His commandments (John 14:15; 15:10; 1 John 4:10-11). The Sabbath has been given to us with a pledge of holiness, something we should all long for; Jesus said blessed are those who hunger and thirst for righteousness (Mt. 5:6).

            The call to keep God’s commandments has to be seen in the light of the cross and God’s longsuffering towards us. God’s longsuffering is one of His characteristics. In Exodus 34:6 the word “erek appayim” is used, which means God is (long) slow to anger[12]; the Greek equivalent is “makrothumos” with the same meaning[13]. However, the longsuffering of God does not cancel the wrath of God towards sin; it only postpones and restrains it[14]. At some point there has to be a resolution of the sin problem, either by the sinner accepting the atoning sacrifice on his behalf or the death of sinner. This is the only choice we are faced with in life that really matters, and the results are eternal. Either we accept the atoning sacrifice on our behalf and receive eternal life, or we rejecting it and consequently are blotted out of existence (John 3:16; Mal. 4:1).

            In the parable of the wicked servant, the servant owed an infinite debt, billions, which he could not possibly repay (Mt. 18:21-35). He asks for patience “makrothumeo” (vs. 26)[15], he wants time but no amount of time would do; the debt is too big, he could not even pay the interest. So mercifully the king cancels the debt; the parable illustrates that God paid an infinite price at Calvary to redeem our souls, it signifies an infinite sacrifice and infinite mercy. But in the parable, the wicked servant then responds to this grace by behaving wickedly towards another servant who owed him a small debt (vss. 28-30). When the king hears about this he has the wicked servant thrown into prison (vss. 31-34).

            At the end of time those who claim the grace of God will act like the wicked servant by going on to break the sign of God’s covenant, the seal of the living God. In consequence they will receive the mark of the beast. Rejecting the day God has sanctified is no proper way to respond to God’s grace. Like Cain they have chosen to worship in a way not ordained by God and consequently their worship is not accepted.

            However, there is also a message for the elect, God’s chosen people. In the parable of the unjust judge (Lk. 18:1-8), while the elect are waiting for deliverance, God shows longsuffering (makrothumeo) to them (vs. 7). They are also in need of divine grace; they need the sanctifying work of the Spirit on them in order to receive the seal of God on their foreheads. In mercy God delays their deliverance to give them more time. The elect need a deeper work of grace in their lives to be ready for the final crisis. True Sabbath keeping and preparing to receive the seal of God involves closer communion with God and a growth in holiness.

            Peter was impressed by the longsuffering of Christ (1 Pet. 2:21-24). Such longsuffering overcomes evil; it draws sinners to God (Rom. 2:4). How will we respond to that grace and longsuffering? That is what it is all about, it is about Christ and his love for us, this is the centre of the three angels’ message – the everlasting gospel (Rev. 14:6). The Sabbath truth has been given to test the genuineness of our profession. The salvation of souls will be determined by how we respond to this message. Just as in Noah’s day the testing truth was the flood, in Jesus’ day it was His divinity, in Luther’s day it was justification by faith, in the last days it will be the Sabbath truth, the seal of the living God.

            My prayer is that you will receive this truth and be part of God’s elect, to share in the joys of the new earth. Paul says we cannot imagine what God has prepared for us (1 Cor. 2:9). The redeemed will enjoy life without limit, and fellowship with other saved people and the angels. We will inherit the earth as it was when God created it, in its original Edenic state; there will be no sin, suffering or death to mar our happiness (Rev. 21:1-4). The city of God, the New Jerusalem will be there where the saved will worship the Lord. It will be made of previous jewels and paved with gold; filled with the glory of God (Rev. 21:10-22:5). Best of all, we will be able to meet Jesus and see the wound marks on his hands and feet. Then the saved will realise what a great sacrifice Jesus made for them and they will be eternally grateful. The great controversy between Christ and Satan will finally be over[16]. Sin and sinners will never return and the whole universe will be at peace and will declare the love of God for all eternity. The saved will finally have reached their Sabbath rest; the Sabbath we keep on earth is just a foretaste of what is to come.

I’ve often noticed that those who say they cannot keep the Sabbath because of their employment often lose their employment through redundancy or bankruptcy. When Christ returns, money will be worthless. Isaiah describes the lost on the day of the Lord as casting away their gold and silver to the moles and the bats (Isa. 2:19-20). On the other hand, those who trust in God despite the economic boycott that threatens them will be saved. God has promised that He will never forsake a righteous man (Ps. 37:25). There is no sacrifice not worth making to be a part of God’s kingdom, and Christ has made the biggest sacrifice of all for each one of us. Ironically those who give up all for Christ will inherit everything! There is no computing the value of the earth made new, but we must never forget that it was the infinite sacrifice of Christ that made this possible.

 

“Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” (Revelation 5:12)

 

            There are two verses that are often quoted, which it is claimed show that the church adopted Sunday as its day of worship shortly after the death of Christ. The first of these is Acts 20:7 which speaks of the believers gathering together on the first day of the week to break bread.

            There are two fundamental problems with using this text to support a change to Sunday. Firstly this was a one off meeting because Paul was going to leave the next day (vs. 7). The meeting continued all night and then Paul left at daybreak (vs. 11). Therefore it is unsound to use this text as an example of a common practice. It is also stated in Acts 2:46 that the believers broke bread daily, so breaking bread on the first day of the week would not signify that they considered it to be the Sabbath.

            The other major problem with using Acts 20:7 to support Sunday observance is that the first day of the week by Jewish reckoning begins at sunset on Saturday. Therefore the picture that we get is of Paul celebrating the Sabbath with the believers, and continuing the meeting into the evening (the first day of the week) when they broke bread. At some point Eutychus fell asleep, fell out of the window and died, and was then restored to life (vss. 9-12). On Sunday morning when the meeting was finished, Paul carried on with his journey, showing he did not regard Sunday as a day of rest! This understanding of the first day of the week being Saturday night is reflected in some translations, most notably the New English Bible[17].

            The other main text used to support Sunday observance is 1 Corinthians 16:2 where Paul tells the believers to set aside money on the first day of the week. The problem with this text is that it does not mention a worship service. Most likely the money was stored at home until Paul came to collect it; this is reflected in the Greek words, “par heauto” which literally mean “by himself” and is equivalent to the English “at home”[18].

            There is simply no text in the New Testament which clearly states that Jesus or the apostles changed or abolished the Sabbath. Jesus taught that he had not come to destroy the law but to fulfil it (Mt. 5:17). In this verse, the meaning of the Greek word “pleroo” (fulfil) stands in contrast to the word for “destroy”. It is used in the sense of filling something up, for example a bottle with water[19], or the apostles with the Holy Spirit (Acts 13:52). The Apostle Paul endorsed the moral law by saying that faith does not nullify the law (Rom. 3:31).

            The 10 commandments are God’s eternal moral law. That they are all still valid in the new covenant is shown by the fact that the Ark of the Covenant is in God’s temple in heaven (Rev. 11:19), where Jesus ministers as our High Priest (Heb. 8:2). The law is still the same as when God spoke the words on Mount Sinai, and wrote them on the tablets of stone.

            The fact that Jesus was resurrected on the first day of the week does not make that day the Sabbath. When God finished the work of Creation, He rested on the seventh day and sanctified it thus making it holy (Gen. 2:2-3). When He finished the work of recreation on the Cross (John 19:30), He again rested on the seventh day in the tomb (Lk. 23:50-56). Thus the Resurrection actually gives the seventh day a double solemnity.

The true reason for adopting Sunday is found in history long after the apostles had passed away. Sunday keeping was gradually introduced over many centuries. First a morning worship was introduced on Sunday in addition to the Sabbath, then it became a whole day of worship. It was not until many centuries later that Sunday was seen as a replacement for the Sabbath. Most churches were observing the Sabbath and Sunday in the fifth century according to two secular historians, Socrates Scholasticus and Sozomen[20]. The reason for the shift to Sunday was related to the influx of pagan sun worshippers into the church and also because of anti-Semitism in the Roman Empire; there was never any Biblical basis for the change!

A good source of information about the history of the Sabbath is found at the www.SabbathTruth.com website. Also the book, “From Sabbath to Sunday” by Samuele Bacchiocchi[21] gives a thorough historical investigation of the rise of Sunday observance. Other issues relating to the Sabbath are covered in my other books, “Exploring the Heavenly Sanctuary” and “Nehemiah the Sabbath Reformer”[22].

 

My website ministry and information about other books including the Final Deception and Its Antidote:

 

The book, “Exploring the Heavenly Sanctuary” has more detailed information about the prophecies of Daniel and the identity of the little horn:

 

Amazing Facts has books, study guides and DVD’s pertaining to the mark of the beast:

 

The Adventist Book Center has books about end time prophecy and other subjects:

 

The book, “The Great Controversy” contains many insights into end time events:

 

One of the best books on the life of Christ is “The Desire of Ages”:

 

A comprehensive website regarding the Sabbath:

 

Information about Daniel and Revelation Committee Series can be found at:

 

Daniel and Revelation Committee Series, Volume 7, Symposium on Revelation – Book II, Biblical Research Institute, General Conference of Seventh-day Adventists, “The Mark of the Beast”, C. Mervyn Maxwell

 

Comprehensive Index to the Writings of Ellen G. White (Pacific Press Publishing Association, 1962) “Mark of the beast”

 

The Seventh-day Adventist Bible Commentary, Volume 7, (Review and Herald Publishing Association, 1978) “Revelation 14:6-12”

 

Handbook of Seventh-day Adventist Theology (Hagerstown, Maryland: Review and Herald Publishing Association, 2000) p. 878-9

 

Amazing Facts Study Guide #20 “The Mark of the Beast” (Amazing Facts, Roseville, California, www.amazingfacts.org)

 

Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.)

 

Marc Rasell was born in Oxford and grew up in a countryside village in Oxfordshire. He became a member of the Anglican Church at about the age of 12 where he heard the Word of God. He was convicted that he was a sinner in need of the sacrifice of Jesus. He later went on to become a Seventh-day Adventist after accepting the Sabbath truth and studying about Biblical prophecy. He studied at Newbold College, Bracknell and received a BA in Theology and then an MA in Religion, accredited by Andrews University. Following that, he spent a year in South Korea teaching English as a foreign language and taught some Bible lessons. While he was in South Korea he got married and returned to England. He eventually found employment with the church and worked for a couple of years at the Adventist Discovery Centre office in the British Union Conference of Seventh-day Adventists in Watford. He was then called by the church to work as a ministerial intern and then as a licensed minister for the South England Conference of Seventh-day Adventists in East Anglia and then Cornwall. He is currently serving as an elder of the Bodmin Seventh-day Adventist Church and as a full time self-employed colporteur (literature evangelist) selling church books on health, the Bible, and children's stories as well as writing church books. He lives in Cornwall and has three children.

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