Would you please explain Matthew 28:1?

Some, in an attempt to teach a Sunday morning resurrection, have used Matthew 28:1 in support of such a teaching. We do know, however, that Jesus Christ was resurrected on Saturday afternoon, around sunset, after having been in the grave for three days and three nights. He was killed on a Wednesday, and placed in the grave on Wednesday afternoon, just around sunset.

We have set forth in detail the Biblical and historical proofs for a Wednesday crucifixion and a Saturday resurrection in our free booklet, “Jesus Christ — A Great Mystery.” In that booklet, we have also explained the correct understanding of Matthew 28:1, as follows:

“We read in Matthew 28:1-6 (Authorized Version): ‘In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it… And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for HE IS RISEN, AS HE SAID.’

“We note from the passage that Christ was already resurrected by the time the women came to the grave. We are told that they appeared ‘in the end of the sabbath, as it began to dawn toward the first day of the week.’ Many commentaries point out that this phrase discusses the END of the SABBATH, that is, Saturday evening or late afternoon, and NOT Sunday morning.

“The Interlinear Literal Translation of the Greek New Testament renders this verse in this way: ‘Now late on Sabbath, as it was getting dusk toward (the) first (day) of (the) week, came Mary the Magdalene…’

“A.T. Robertson’s Harmony of the Gospel comments: ‘This phrase once gave much trouble, but the usage of the vernacular Koine Greek amply justifies the translation. The visit of the women to inspect the tomb was thus made before the Sabbath was over (before 6 p.m. on Saturday).’

“Cockrell states: ‘When does the Bible say that Jesus rose from the dead? The two Marys came to the tomb ‘in the end of the sabbath’ (Matth. 28:1). The Sabbath always ended at sunset: ‘From even unto even, shall ye celebrate your Sabbath’ (Lev. 23:32). Then they went to the tomb before sunset on Saturday. Jesus had risen from the dead before their arrival (Matth. 28:1-8)…’

“The Moffat Bible translates: ‘At the close of the Sabbath, when the first day was dawning…’

“The Elberfelder Bibel reads: ‘But late at the Sabbath, in the dawn of the first day.’ It comments: ‘Days started at sunset.’

“The Lamsa Bible states: ‘In the evening of the Sabbath, when the first day of the week began to dawn…’

“The revised Luther Bibel of 1984 translates: ‘When the Sabbath was over and the first day of the week began…’

“The Menge Bible renders this verse as follows: ‘But after the Sabbath, when the first day after the Sabbath was about to begin.’

“Finally, the revised Zürcher Bible of 1942 states: ‘After the Sabbath, when it was shining (lightening up) towards the first day of the week…’ It adds the following comments: ‘For the Jews a day began with sunset. The expression [in] Luke 23:54, “The Sabbath lightened up…” [The King James Bible states: ‘The Sabbath drew on’ or ‘drew near’] does not mean that the morning began, but that lights were kindled for the evening… Whether Matthew 28:1 likewise refers to the evening with which the Sabbath ended and the first day of the week began, is not clear.’

“However, based on the evidence presented herein, it is very clear that Matthew 28:1 refers to the end of the Sabbath, and NOT to Sunday morning.

“For instance, please note the following comments from ‘The Easter Sermons of Gregory of Nyssa,’ edited by Andreas Spira and Christoph Klock, 1981, pages 265, 266, and 269: ‘The only testimony about the time of resurrection is produced by Matthew 28:1: “Late on the sabbath”… That means, explains Gregory, it was already late in the evening (this evening being the beginning of the night before the first day of the week) when the angel came… Matthew alone remains testifying the hour of resurrection on Saturday evening… The time of resurrection is Saturday evening according to Matthew 28:1… The time of resurrection [was] “late on the Sabbath.”‘

“This fact is also established, when considering the meaning of the Greek word, translated in Matthew 28:1, as ‘in the end of the Sabbath.’ The Greek for ‘in the end of ‘ is ‘opse.’ It is defined as ‘late in the evening.’ It is not a reference to ‘early in the morning.’ Compare Mark 13:35 and Mark 11:19, where the word ‘opse’ is correctly rendered as ‘even’ or ‘evening.’

“Other passages confirm that Christ was resurrected long before Sunday morning. We read that Mary Magdalene came to the tomb on the first day of the week, when it was still dark, and Jesus was already resurrected by that time (John 20:1). This means, Christ was not resurrected on Sunday morning, at sunrise, but He had already been resurrected, ‘while it was still dark.’ In addition, John 20:1 might not even be talking about events that occurred Sunday morning, ‘while it was still dark,’ but it might be talking about events on Saturday evening, when it was getting darker. In the Greek, the word translated as ‘still’ [or ‘yet’ in other translations] is ‘eti.’ It can also be translated as ‘more,’ ‘yet more,’ or, ‘still more,’ as was done in Revelation 9:12 (‘Behold, still two more woes are coming after these things.’ Compare New International Version: ‘two other woes are yet to come’; and New Jerusalem Bible: ‘there are still two more to come’). In addition, Hebrews 11:32 states: ‘”What more shall I say?”‘ This could mean that John’s account is telling us that the women came to the grave when it was getting ‘even more’ dark-or ‘darker,’ after they had begun their walk to the grave when it was getting dark, at sunset. This would then also refer to events on Saturday night, not on Sunday morning.

“A similar explanation can be given for a passage in Luke 24:1, stating: ‘Now on the first day of the week, very early in the morning, they and certain other women with them, came to the tomb, bringing the spices which they had prepared.’ This passage may not be talking about events on Sunday morning, but it could refer to events occurring Saturday night. Word Studies in the New Testament by Martin Vincent, Volume 1, page 433, explains the correct meaning of the phrase, ‘very early in the morning’: ‘Literally, “at deep dawn, or the dawn being deep.”… Plutarch says of Alexander that he supped “at deep evening,” i.e. late at night.’ In any event, Luke 24:1 does not address the time of the resurrection, but the arrival of certain women at the grave, when the stone was already rolled away from the grave (Luke 24:2)…

“However, there is one Scripture, Mark 16:2, which clearly talks about events that took place on Sunday morning, at sunrise. It does not address the time of the resurrection, but rather the time of the women’s arrival at the grave. We read: ‘Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen.’

“Since we know from other passages that some of the women visited the grave Saturday evening, and we know that Mark 16:2 describes the arrival of some women at the grave early Sunday morning, we must conclude that these Biblical accounts describe several different trips to the grave by various women. In other words, they did not all happen at the same time. This is also supported by the fact that the purposes of the trips to the grave were different. Matthew 28:1 tells us that women came to see the grave. Mark 16:1 and Luke 24:1 tell us that certain women came to anoint Christ. We also note that it is not always the same women that are mentioned. While Matthew 28:1 mentions Mary Magdalene and the other Mary, Mark 16:1 mentions the two Marys and Salome. Luke 24:1 does not identify the women, but implies that quite a number of women went, at certain times, to the grave (compare Luke 23:55). John 20:1 and Mark 16:9 only mention Mary Magdalene.”

In addition to these quotes from our booklet, “Jesus Christ — A Great Mystery!”, we would like to point out that, as mentioned in those quotes above, A.T. Robertson, in “A Harmony of the Gospel,” likewise teaches that Matthew 28:1 refers to “late Saturday afternoon and early evening.” This Commentary was used as a classroom text at Ambassador College (AC), an institution of education of the Worldwide Church of God, under the late Herbert W. Armstrong. Although Robertson has a few errors in his harmony, which were pointed out at AC, the fact that Matthew 28:1 describes events occurring on Saturday evening, was not one of these mistakes, but it was correctly taught at AC, under Mr. Armstrong.

In addition, although Mr. Armstrong was somewhat inconsistent over the years, in two different booklets, as to when the event in Matthew 28:1 occurred, he did write the following in his booklet, “Which Day is the Sabbath of the New Testament?” in 1952: “In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre [Matthew 28:1]… This is the first place in the Bible where the first day of the week is mentioned. Matthew wrote these words, under inspiration of the Holy Spirit, six years after the New Testament church came into being. The text says that late on the Sabbath day it was drawing TOWARD the first day of the week.” Mr. Armstrong had these statements republished in his booklet, “Which Day is the Christian Sabbath?, in 1962, 1964, 1968, 1970, 1971, 1972, and 1976. [In his booklet, “The Resurrection was not on Sunday,” copyrighted 1952, 1971, and 1972, Mr. Armstrong seems to be saying that the events in Matthew 28:1 occurred on Sunday morning. At best, we have an inconsistency here. Those who claim that we must follow every word uttered or written by Mr. Armstrong must decide which of his words they want to follow, and which of his words they must reject. The answer is, of course, we must follow every word written in God’s Holy Scriptures. A different approach borders on blasphemy].

Some have said that the word “dawn” in Matthew 28:1 can only mean, “morning.” First of all, this is false. Any good dictionary will tell you that the word “dawn” can also mean, “beginning,” as for example in “dawn of civilization.” In addition, it is somewhat immaterial what the word “dawn” means in English, if it does not convey correctly the original Greek. [The idea that ANY translation is inspired is, of course, false. We have always understood that NO translation is inspired, although some translations are more reliable than others. ONLY the original Hebrew and Greek texts are inspired, NOT ANY translations, which have been produced by unconverted men]. As we pointed out, the Greek expression means, translated word for word, “…as it was getting DUSK toward (the) first (day) of (the) week.” Compare, too, the Interlinear Translation of the Greek New Testament, by Berry. Note that it was getting dusk TOWARD the first [day] of the week. The Greek word for “toward” is “eis,” and means here “toward,” “to” or “into”, according to Young’s Analytical Concordance to the Bible.

Again, if one wants to be honest with the Scriptures, there is no way to say that this refers to Sunday MORNING. According to the Hebrew calendar, days start and end with sunset. The Sabbath ends with sunset, and the first day of the week begins at sunset. Matthew 28:1 CLEARLY states that the Sabbath was ending and it was getting dark, as the first day of the week began (AT SUNSET).

The New Bible Commentary concedes that it is possible that the women appeared first on Saturday evening, stating: “It may mean late on Saturday evening as the Sabbath was giving place at sunset to the first day of the week, which began at that hour by Jewish reckoning… see Luke 23 v 54.”

Some have wondered why the women — especially Mary Magdalene — would return on Sunday morning to the grave, as Mark 16:2, states, if they already had seen previously, on Saturday evening, that the tomb was empty, as Matthew 28:1 and other passages explain. They have concluded that therefore, all passages in the books of Matthew, Mark, Luke and John must refer to the same identical occurrence on Sunday morning — that they all address the same identical moment in time, when the women arrived at the grave.

However, that explanation is erroneous.

First, please notice the obvious distinctions in the four accounts.

Matthew 28:1 tells us that late on the Sabbath, when it began to dawn [or, getting dusk] toward the first day of the week, Mary Magdalene and the other Mary come to SEE the sepulcher. We read about ONE angel who rolls the stone away, sits on it, and talks to the women, while the watchers become as dead men (verses 2-4). When the women return from the grave, Jesus appears to them, and they worship Him (verse 8-9).

John 20:1 mentions that Mary Magdalene appears ALONE, when it was yet dark (or, as mentioned above, when it was getting darker), and she sees that the stone is already taken away. She runs back to tell the disciples, and Simon Peter and John run to the sepulcher and find it empty (verses 2-10). NO angel is mentioned in this episode, until verse 11. In verse 11, Mary stands outside the sepulcher, weeping, and she sees TWO angels WITHIN the sepulcher (not ONE, sitting outside on the stone). Then, in verse 14, she sees Jesus, thinking that He is the gardener. When she recognizes Him, He tells her not to touch Him (verses 15-17). Verse 18 reports that Mary Magdalene went back to the disciples to tell them that she had spoken with Christ.

Luke 24:1 tells us that women, who are first NOT specified, come very early in the morning to the sepulcher to ANOINT Christ’s body. They did not come just to SEE the body (as we are told in Matthew 28:1), but to anoint Him. Mark 16:1 explains to us that Marry Magdalene, Mary the mother of Jesus, and Salome BOUGHT (not: HAD bought) spices PRIOR to the annual Sabbath — which was a Thursday. They rested during the annual Sabbath, prepared the spices on Friday, rested on the weekly Sabbath, and came to the sepulcher “early… the first day of the week… at the rising of the sun” (Mark 16:2). Luke 24:1 does not mention that this happened “at the rising of the sun,” and the women mentioned in Luke 24:1 probably included additional women, as Luke 24:55-56; 24:1 says: “And the women also, which came with him from Galilee, followed after, and beheld the sepulchre… and they returned… now upon the first day of the week, very early in the morning, they came… and certain others with them.” Some of the women are later identified as “Mary Magdalene and Joanna, and Mary the mother of James and other women that were with them” (Luke 24:10). They ALL told the apostles (not just Mary Magdalene, as we read in the book of John), but nobody believed (verse 11). Then Peter arose and ran to the sepulcher (John is not mentioned!) (verse 12).

Even these two accounts in the books of Mark and Luke — when women appear to ANOINT the body of Christ — may not be describing the same event. In both accounts the stone was already rolled away. But in Luke, we read about two angels (Luke 24:4), while Mark only mentions one angel (Mark 16:5). The most important distinction is, too, that while Luke reports that the women ran to the disciples to tell them, prompting Peter to run to the sepulcher, Mark 16:8 records that they did not tell anyone about this incident at that time. Only later, in Mark 16:9-10, we read that Mary Magdalene told the eleven, after Christ had appeared to her.

Why, then, do we find these discrepancies? Are we really to believe that all these records report about the same identical occurrence, all happening at the very same time, involving identical persons, although they record many inconsistencies that cannot be harmonized — if one really wants to be honest with the Scriptures? The answer is, every record is inspired, but they do not all talk about the same event. For instance, there were not only three women who prepared spices, but more. They did not all come to the grave at the same time. Some came just to see the grave, not for the purpose of anointing the body of Christ. On one occasion, the women told the others, but on another occasion they did not tell anybody. In one case, only one angel was there; in another case, two were there. In one case, the angel (s) was (were) inside the grave; in another case, he was sitting outside the grave on the rock. In one case, the women saw the angel rolling away the stone; in other cases, the stone was already rolled away when the women appeared [If one wants to insist that all the events took place on Sunday morning, one would also have this inconsistency to explain: That is, when the women in John’s account appeared at the grave, while it was yet dark (as the reasoning goes), the stone was already rolled way, while in Matthew’s account (following the reasoning of a Sunday morning description), the women arrived at dawn — that would not be “yet dark” anymore — and SAW the stone being rolled away by the angel.]

But let us now ask and answer this question:

Why did Mary Magdalene and the other women wonder, on Sunday morning, who would roll the stone away from the grave (Mark 16:3), if Mary Magdalene and the other Mary saw already on Saturday evening, how the stone was rolled away (Matthew 28:1-5)?

The answer is actually quite simple, when we realize the state of mind the women (and the apostles) were in, when these events took place. Matthew 28:8, 10 states that they were afraid. Mark 16:8 tells us that they trembled and were amazed. Mark 16:11 tells us that the apostles did not believe. Luke 24:4 said that the women were perplexed, and John 20:11 tells us that Mary stood outside the open tomb, weeping. They were going through traumatic times, thinking their whole life with Jesus had been in vain — that everything was over. They did not know whether they were sleeping and dreaming, or whether they were actually experiencing reality. Later, Peter would have a similar experience in Acts 12, when he was imprisoned. When the angel appeared to him and freed him, he “did not know that what was done by the angel was real, but thought he was seeing a vision” (verse 9). Only after Peter “had come to himself,” he realized that what he had experienced was real (verse 11). The other disciples did not first believe it, either — they thought an angel had appeared to them, instead of Peter (verse 15).

Even though the women saw (in Matthew 28) how the stone was rolled away Saturday evening — after a traumatic week during which they had witnessed how Jesus Christ had died a horrible death — it appears that they did not believe that this had actually happened (as Peter later likewise doubted that his rescue from prison was real), rather thinking that they had somehow dreamed this — and so they were wondering on their next visit who would roll the stone away for them. In any event, when we want to be honest with the Scriptures and when we believe in the infallible inspiration of the Scriptures in their original writings, we must conclude that the women came to the grave more than once, on different occasions, and that the first visit took place at the end of the Sabbath, as it was dawning toward the first day of the week (Matthew 28:1), that is, right after sunset, when the first day of the week BEGAN.

Put On The Lord Jesus Christ

On Saturday, April 16, 2005, Edwin Pope will give the sermon, titled, “Put On The Lord Jesus Christ.”

The services can be heard at www.cognetservices.org at 12:30 pm Pacific Time (which is 2:30 pm Central Time). Just click on Connect to Live Stream.

Preaching the Gospel & Feeding the Flock

A new booklet on the future of the USA and Great Britain has been written, and has entered the first review cycle.

The printing of our booklet on Fighting in War has been completed. We trust that we will be able to send out the booklet next week to our readers.

A new member letter has been written by Edwin Pope, and will be sent out next week. The letter addresses the current condition in the world and in the Church and encourages Church members to diligently prepare for the Passover. It has been posted on the website.

A new StandingWatch program will be recorded on Friday.

Following Internet Sabbath services from Colorado on April 2, Alistair Wuckert was baptized. Alistair lives in the Denver, Colorado, area and is married. He and his wife, Andrea, are parents of an infant son named Malakai.

Youth Forum

GIVE—GET IT?

by Kalon Mitchell (19)

We all know the story of the good Samaritan; how a man lay bleeding in a ditch but most people who saw him turned away. They had things to do, meetings to attend, school to catch. They didn’t want to get their clothes dirty–in essence, they couldn’t be bothered. What about you and me? What would we have done?

Sometimes it can seem like there’s never a break in our activities. We are just too busy with our thoughts and problems to stop and think about others. Have you, maybe, noticed that someone’s feelings were down; that the lawn needed to be mowed; that the trash needed to be taken out, but you felt like you didn’t have time to help? Are you and I just superficial Christians?

What is the opposite of being superficial? Mr. Armstrong used to say that there are two ways to live–the way of give and the way of get. When we give, we practice God’s law of LOVE. When we live this way of life–of taking time to help others–we will still have the time to get the IMPORTANT things done; and we will have a sense of peace in knowing that we have helped to make someone’s life a little better. That’s the way of give—get it?

Is it a sin to eat in a restaurant on the Sabbath?

The Church of the Eternal God in the USA and its corporate affiliates in Canada and Great Britain have consistently taught that it is not wrong to eat out on the weekly Sabbath or annual Holy Days (which are also called “Sabbaths” in the Bible), depending on the circumstances. At the same time, we must always keep firmly in mind that whatever we do or say or think on the Sabbath should be in realization of the fact that we are spending time that God has set aside for a holy purpose (Isaiah 58:13-14).

Quoting from our booklet, titled, “God’s Commanded Holy Days,” pages 21 and 22, we have said:

“It was Jesus Christ-the LORD of the Sabbath-who created the Sabbath, following the directive and command of God the Father. It is God-both the Father and the Son-who expects man to keep the Sabbath holy. Only God has the right to tell us how to keep the Sabbath holy. In Matthew 12:1-8, Christ tells us that mercy allows for a hungry person to get and eat food on the Sabbath. We see here a very important distinction to the time when God did not provide ancient Israel with manna from heaven on the Sabbath. In Christ’s day, food was available. The disciples could pluck heads of grain from the field. Under the law, the landowners were not allowed to harvest completely all grain, but they had to leave some of it in the field, so that those who were hungry could pluck and eat it.

“While this is true, it must be emphasized that the disciples did not ‘harvest’ the field on the Sabbath. They just plucked a few heads of grain to satisfy their hunger. We should also take note of what the Scripture does not address here. Notice that it does not reveal whether the disciples were traveling or whether they were close to home. We are not told why the disciples were hungry to begin with, and why they had not prepared food on the previous day for the Sabbath. The reason we are not told is that it is irrelevant for the point that Christ is making here. The message rings loud and clear: Don’t condemn the innocent as to how they keep the Sabbath. They will have to give account to their own Lord and Master-Jesus Christ (Romans 14: 4, 9-13). Instead, WE are to show mercy and compassion. Mercy teaches us that it is wrong to prohibit a hungry person from getting food for himself and to eat it on the Sabbath.

“This is not to say, however, that a Christian should engage in shopping on the Sabbath, except in a real emergency (compare Nehemiah 13:15-22). Nor should this episode be used as justification or an excuse for a refusal to prepare for the Sabbath on the previous day.

“Note also that the disciples were in the presence of Christ while they were eating. They were with God-in the person of Jesus Christ-and were focusing on God. They did not profane the Sabbath by forgetting the sanctity of the day when they plucked grain to eat it. If Church members today eat occasionally in a nice, quiet restaurant on the Sabbath or a Holy Day after Church services, for instance, while, at the same time fellowshipping with other brethren and speaking about the things that pertain to God, then we must not condemn them for that. For instance, Church members might be traveling for quite a distance to attend Church services, looking forward to spending additional time with their brethren after services. If, on the other hand, your conscience does not allow you to go to a restaurant on a Sabbath or a Holy Day, then you must not do so, since ‘whatever is not from faith [or conviction] is sin’ (Romans 14:23). It would be advisable, though, to review the Scriptures to see whether your conscience is based on the Bible or merely on man-made traditions. God never accepts our conviction as justification for the violation of His law, and man-made regulations can, as we saw, cloud the intent of God’s commandments in the minds of men.”

We might want to add here that anyone who sincerely believes that he or she would compromise God’s Sabbath by eating away from home in a commercial establishment must also consider their own example within the body of believers and the effect on other believers — especially those who might be weak in the faith.

This teaching, that it is not wrong to eat out on the Sabbath, is in accordance with the long-held understanding of the Church of God. In a letter from the Letter Answering Department of the Worldwide Church of God, dated October 1988, this understanding was correctly explained, as follows:

“The Church has long taught that it is not wrong to eat out on the weekly Sabbath occasionally or on the annual Holy Days, depending upon one’s circumstances and preferences. Those waiters, waitresses, chefs, and the like, who may serve in a restaurant, are not our ‘servants’ in the way described in the Fourth Commandment. They are the employees of the owner of the restaurant. They would be working regardless of whether or not we ate there. God does not hold us responsible for their working on the Sabbath just because we use their services — unless we are the only ones who ever ate in that restaurant on the Sabbath. Obviously, we make up a very small portion of the customers served in restaurants on the Sabbath or Holy Days. Further, eating out occasionally on the Sabbath can enhance spiritual fellowship with brethren and allow family members more time to be with one another.”

Mr. Armstrong, the late human leader of the Church of God, who died in 1986, explained once during a Bible study that he did not feel that it was inappropriate to go to a restaurant on a Sabbath. His long-time assistant, Aaron Dean, subsequently confirmed Mr. Armstrong’s understanding on the issue, to the effect that eating or not eating did not stop the cooks and servers at a restaurant from working on the Sabbath. Mr. Armstrong did not make it a practice of going out on the Sabbath (except on trips), and he didn’t comment a whole lot about it. He would not have formal dinners on the Sabbath (Friday nights or on Saturdays, during the day) at his house or Ambassador College — a college which was run by the Church — because that would have required employees or College students to work on the Sabbath. He would go out on a Friday night if he had guests, and if he had served his guests in his house, it would have meant a lot of work for Mr. Armstrong’s housekeeper and cook.

The Church of God in Germany published a booklet in the early 70’s, titled “Gottes Sabbat–ein Tag der Freude” (“God’s Sabbath — A Day of Joy”). It reflected the Church’s understanding on the issue, and stated: “In Matthew 12:1-5, Christ shows clearly that it is not prohibited to acquire food on the Sabbath, when one is hungry and has nothing to eat. If one is not at home, it is not wrong to go to a restaurant on the Sabbath. There are people who do not have the means of cooking at home. In such cases it is permissible to buy food on the Sabbath.”

Some have felt that we must never eat out on the Sabbath, as this would be engaging in the business of buying and selling. Sometimes, Exodus 16:22 and Nehemiah 10:31; 13:16-22 are quoted for that proposition. However, none of these Scriptures apply to eating occasionally in a restaurant.

Exodus 16 refers to a limited situation at the time. If we wanted to apply the entire passage literally today, we would not be allowed to leave our houses on the Sabbath (compare Exodus 16:29). But, we generally must leave our houses today to attend Sabbath services (Leviticus 23:3; Hebrews 10:24-25). In regard to the extreme and unusual circumstances at the time of Exodus 16, please also note that today, our food lasts longer than just for one day (compare Exodus 16:18-20). In addition, Exodus 16 does not even address the question of buying and selling.

Nehemiah 10 and 13 seem to apply more to the situation of a farmer’s market. If we were to apply it to occasionally eating out on the Sabbath, we would have to answer the following questions:

If Nehemiah were to prohibit eating out on the Sabbath, as it would violate, in principle, the prohibition to engage in commerce, then we could not stay at a hotel during the Sabbath (which Mr. Armstrong did on numerous occasions), as we would pay for the hotel’s services during that time (including eating complimentary breakfasts, room cleaning, using electricity), and we could never ride a bus to get to services (which Mr. Armstrong did habitually for a while). However, Christ made it very clear in the parable of the Good Samaritan that it is not wrong to stay in a hotel or an inn on the Sabbath and to pay for the services of the inn keeper (compare Luke 10:30, 33-35). Please note that in the parable, the man was severely beaten, and left almost half dead (verse 30). The Samaritan bandaged his wounds, brought him to the inn, took care of him (verse 34), departed the next day, giving the inn keeper money, and told him to take care of him, until he returned, when he would repay him (verse 35). Since the man was severely wounded and half-dead, he could not have been restored in just a week — which means, there would at least have been one Sabbath in between.

If Nehemiah were to prohibit eating out on the Sabbath, as it would violate, in principle, the prohibition to have a person labor for us, then we could not use a bus on the Sabbath to drive to services (as the bus driver “labors” for us); and hotel personnel could not do anything for us on the Sabbath (including cleaning our rooms and beds, bring us fresh towels, etc.).

If Nehemiah were to prohibit eating out on the Sabbath as it would violate, in principle, the prohibition to “work,” then one would have to answer the question why a person can “work” by preparing food on the Sabbath. For instance, Christ made it clear that it was not wrong to circumcise a baby on the Sabbath. This year, the Passover evening falls on the Sabbath, and work will have to be done during the ceremony. In addition, the Night to Be Much Observed falls this year on an annual Holy Day, following a weekly Sabbath. Some members of the Church of the Eternal God keep the Night to Be Much Observed in a nice, quiet restaurant, so as to reduce the work load on the women that night. Otherwise, the ladies would have to work during the weekly Sabbath to prepare meals for the evening. To prepare meals on Friday might pose several problems, as Friday, as the preparation day for the Sabbath, should be spent more properly to spiritually prepare for the Passover evening (in addition to finishing removing all leavening from the house, which must be completed this year by Friday evening).

In the early 70’s, it was the practice of the Church of God in Germany to meet together in a restaurant during the Night to Be Much Observed. This was always a most inspiring experience, and rightly observed, did not at all take away from the spirit of that occasion.

Some have said that we can eat out on an annual Holy Day, or on a weekly Sabbath, when we are traveling, but that we cannot eat out on a weekly Sabbath, when we are “within our gates.” However, there is no Scriptural evidence supporting this claim. Apart from the fact that the issues of having someone work for us, or engaging in business, would still be the same, the only Scripture occasionally used to justify the distinction is Deuteronomy 16:13. However, if anything, this passage would say the exact opposite (compare verse 14). Some have said that we can eat out on an annual Holy Day, as we are to “rejoice” on such a Day (compare Deuteronomy 16:14 and 15). However, this permission would equally apply to the weekly Sabbath, as we are to “rejoice” on the weekly Sabbath as well, which is a delight and a feast (compare Leviticus 23:2-3; Isaiah 58:13).

The religious leaders of Christ’s day made religion a burden (compare Matthew 23:4). However, in speaking of God’s commandments, John stated: “For this is the love of God, that we keep His commandments. And His commandments are not burdensome” (1 John 5:3).

In conclusion, to teach that it is a sin to eat out in a restaurant on the weekly and annual Sabbaths is not Biblical.

Looking To God

On Saturday, April 9, 2005, Norbert Link will give the sermon, titled, “Looking To God.”

The services can be heard at www.cognetservices.org at 12:30 pm Pacific Time (which is 2:30 pm Central Time). Just click on Connect to Live Stream.

Can you identify the seven Church eras, as described in the book of Revelation?

In the second and third chapters of the book of Revelation, John received a message for the “angels of the seven churches” (Revelation 1:20). As we have pointed out before [compare the Q&A in Update 157], these messages were to be meant for seven existing local Church congregations in seven distinct cities at John’s time, but they were also directed to all Christians at all times (compare Revelation 2:7, 11, 17, 29; 3:6, 13, and 22), and they included messages for seven consecutive Church eras, beginning at the time of John, and ending at the time of Christ’s Second Coming (compare Revelation 1:19-20).

The seven Church eras can be briefly described as the eras of Ephesus (Revelation 2:1-7); Smyrna (Revelation 2:8-11); Pergamos (Revelation 2:12-17); Thyatira (Revelation 2:18-29); Sardis (Revelation 3:1-6); Philadelphia (Revelation 3:7-13); and Laodicea (Revelation 3:14-22).

The following sets forth our understanding of the identities of the seven Church eras, as taught by the Church of God for over the past 50 years:

The first era of Ephesus describes the Nazarenes. The Bible itself identifies the early Christians as the “sect of the Nazarenes” (Acts 24:5). Worldly records tell us that the Nazarenes kept the Sabbath and the annual Holy Days, abstained from eating unclean meats, and practiced the “ceremonies of Moses” — in other words, they adhered to both the Old and the New Testaments. Historians tell us that the Nazarenes and the Ebonites escaped the Roman destruction of Jerusalem by fleeing to the city of Pella in 69 A.D. The Ebonites were not part of the Church of God, however, but they clung to converted brethren. The Nazarenes are still mentioned in records of the 5th century. They preserved the book of Matthew. Paul spent much time in the city of Ephesus (1 Corinthians 16:8). According to tradition, John and Philip died in Ephesus. According to Revelation 2:2, the Church of that era was originally zealous, but by the time of the second or third generation, it began to lose “its first love” (verse 4). [This might perhaps constitute a parallel of God’s Church in this day and age.]

The second era of Smyrna began with Polycarp, a minister in Smyrna. After his release from the island of Patmos, John trained Polycarp to become his successor. Polycarp was killed by a mob for his belief in the Sabbath, Passover, and other laws of God. The Smyrna era was to be persecuted for 10 days (Revelation 2:10). A day in prophecy represents a year (compare Ezekiel 4:4-6; Numbers 14:34). This ten-year persecution occurred under Diocletian and Galerius, from 303 until 313 A.D. After that persecution, Constantine, in 325 A.D., expelled all “non-Christian churches,” that is, non-Catholic churches (including the true worshippers in the Church of God) from the Roman Empire. In 365 A.D. he prohibited the keeping of the Sabbath.

The third era of Pergamos began about 650 A.D. True Christians became known at that time as “Paulicians.” One important leader was Constantine of Mananali. Originally, the Paulicians believed what the Nazarenes and Polycarp had believed. Worldly records tell us that they kept the Sabbath, the Passover and the Days of Unleavened Bread; that they preached the Kingdom of God; and that they baptized by immersion. Apparently, more than 100,000 Paulicians died as martyrs. Later, and perhaps because of persecution, many turned away from the true faith and resorted to violence. They became known as a warrior sect; their ministers were also generals.

The fourth era of Thyatira began at the time of the Reformation. The most important leader of the Church at that time was Peter Waldo, and the Church became known as Waldenses. They were active in the 12th century in the German and Swiss regions of Europe. In 1309, they preached the gospel in The Netherlands, and in 1315, in England. They kept the Sabbath and the annual Holy Days, and they rejected pagan customs which had been embraced by orthodox Christianity, such as Easter. Remnants will still exist when Christ returns (Revelation 2:25). However, when persecution began, many resorted to violence, as the Paulicians had done, and they began to forsake the truth and adopted wrong teachings to save their lives (Revelation 2:20-23).

The fifth era of Sardis began about 1585 in England. The practice of Sabbath-keeping became known again during the reign of Queen Elizabeth I (1558-1603). One important leader was Stephen Mumford who founded the Church of God in the United States in Newport, Rhode Island, in 1664. In the middle of the 19th century, true Christians became part of an Adventist movement, but separated in 1860 and began to publish numerous magazines and pamphlets, including, “The Remnant of Israel,” “The Sabbath Advocate,” and the “Bible Advocate.” Ministers were sent from Missouri, Oklahoma and Oregon to Mexico, Chile, Argentina, and the Philippines, and congregations in those countries began to keep the Sabbath and the Holy Days. Remnants of the Sardis era will exist when Christ returns (Revelation 3:3).

The sixth era of Philadelphia began under Herbert W. Armstrong, who had come into contact with the Sardis era in 1927, and was ordained as a minister in 1931. The Philadelphia era began in 1933. In 1934, the truth was preached from a radio station in Oregon, and in 1953, radio programs began to be broadcast in Europe. The Church of God became known as the Radio Church of God and later as the Worldwide Church of God, with its educational institutions of Ambassador College and Ambassador Foundation, headquartered in Pasadena, California. It is our understanding that the Laodicea era began, when Mr. Armstrong died in 1986. (Mr. Armstrong wondered in his prayer, when appointing Mr. Tkach as his successor just before his death, whether the Laodicea era was about to begin. We believe that subsequent events have shown that this was in fact the case.) Since Christ promises the Philadelphians protection from the Great Tribulation (Revelation 3:10), remnants of the Philadelphia era must still exist and be active (compare Revelation 3:8; Matthew 24:45-47) at the time of Christ’s return.

The last era, that of the Laodiceans (compare Revelation 3:14), will be predominantly in existence at the time of Christ’s return. But this does not mean that those who are called today could not become a part of the remnant of the Philadelphia era. Laodiceans are not limited to any one particular Church organization, but they can be found in every organization. Regardless of our “corporate” affiliation, and regardless of what Church era we actually belong to individually, all of us in God’s Church must remain to be or become zealous and repent (compare Revelation 3:19), and all of us must maintain or acquire the Philadelphia spirit (compare Revelation 3:11) to be accounted worthy to escape the terrible times ahead, and to stand before the Son of God, when He returns (Luke 21:36).

Woe to Them!

On Saturday, April 2, 2005, Dave Harris will give the sermon, titled, “Woe to Them!”

The services can be heard at www.cognetservices.org at 12:30 pm Pacific Time (which is 2:30 pm Central Time). Just click on Connect to Live Stream.

Youth Forum

Missing Out
by Manuela Link (21)

I have spent my life growing up in God’s Church and have learned the principles of Sabbath-keeping. In doing so, I have restrained myself from participating in activities such as parties, games or sports during the holy day.

One of my favorite activities, if not my favorite activity, is showing my dog(s) at shows. Dog shows take place around the country just about every weekend, on Saturdays and Sundays. I have never attended a show on a Saturday. Because I don’t show my dog on Saturdays, he will never accumulate enough points to become a really recognized show dog. Competitors question my actions all the time, wondering why I don’t bring my beautiful Labrador out more often. It is hard, knowing that I won’t ever be able to show him on a full weekend.

At the same time, I also have to remember that if everyone in the world obeyed God’s commandments, we would have equal opportunities, and dog shows would not be held on Saturdays. I can’t get let down by the things I am not able to do on Saturdays. I have to remind myself that I should be uplifted because of the blessing I have for knowing that I am following God and that He rules everything.

Right now, I am missing out on showing my dog and earning points, awards and recognition, but many in the world are missing out on God’s true way of life. For now, their rewards may be medals, but one day, I will inherit the earth.

©2024 Church of the Eternal God