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The Lord's Day: Difference between revisions
→Clarence Larkin
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:''The Messages to the Seven Churches, Rev. 2:1–3; 22. As these Messages were to seven churches that were in existence in John’s day, and to whom he personally wrote, '''the advocates of the theory that John was in the Spirit on a certain Sabbath or “Lord’s Day,” naturally claim that John at that time could not have been transported into the “Day of the Lord.”''' But that does not necessarily follow.<ref>Clarence Larkin, The Book of Revelation: A Study of the Last Prophetic Book of Holy Scripture (Philadelphia, PA: Rev. Clarence Larkin Estate, 1919), 13.</ref> | :''The Messages to the Seven Churches, Rev. 2:1–3; 22. As these Messages were to seven churches that were in existence in John’s day, and to whom he personally wrote, '''the advocates of the theory that John was in the Spirit on a certain Sabbath or “Lord’s Day,” naturally claim that John at that time could not have been transported into the “Day of the Lord.”''' But that does not necessarily follow.<ref>Clarence Larkin, The Book of Revelation: A Study of the Last Prophetic Book of Holy Scripture (Philadelphia, PA: Rev. Clarence Larkin Estate, 1919), 13.</ref> | ||
:''He tells us that he was “in the Spirit on the LORD’S DAY.” '''There has been much confusion as to what is meant here by the “Lord’s Day.” Some hold that the “First Day of the Week” or the Christian Sabbath is meant, others that John meant the “Day of the Lord.”''' | :''He tells us that he was “in the Spirit on the LORD’S DAY.” '''There has been much confusion as to what is meant here by the “Lord’s Day.” Some hold that the “First Day of the Week” or the Christian Sabbath is meant, others that John meant the “Day of the Lord.”''' Both the Old and the New Testament speak of the “Day of the Lord.” Isa. 2:12, Joel 1:15, 2:1, 3:14, Ezek. 13:5, Malachi 4:5, Acts 2:20, 2. Cor. 1:14, 1. Thess. 5:2, 2. Pet. 3:10. The term applies to the “Day of the Lord’s Return” and includes both the Tribulation and the Millennium. See the Chart on the Prophetic Days of Scripture. The Christian Sabbath was never called the “LORD’S DAY” until after the Book of Revelation was written and got its name from that source. It is always called in the Gospels and Epistles the “First Day of the Week.” | ||
Both the Old and the New Testament speak of the “Day of the Lord.” Isa. 2:12, Joel 1:15, 2:1, 3:14, Ezek. 13:5, Malachi 4:5, Acts 2:20, 2. Cor. 1:14, 1. Thess. 5:2, 2. Pet. 3:10. The term applies to the “Day of the Lord’s Return” and includes both the Tribulation and the Millennium. See the Chart on the Prophetic Days of Scripture. The Christian Sabbath was never called the “LORD’S DAY” until after the Book of Revelation was written and got its name from that source. It is always called in the Gospels and Epistles the “First Day of the Week.” | |||
:''It is hardly likely that John could have been caught up as Paul was into the Third Heaven and seen and heard all that he describes in the Book of Revelation on one Sabbath Day, and as the Book from chapter 5 is a description of the things that are to come to pass in the “DAY OF THE LORD,” '''what better understanding of the “LORD’S DAY” can we have than that John was projected by the Holy Spirit across the centuries into the “DAY OF THE LORD”''' and had visualized to him the things that shall come to pass in that day. This is the rational solution of the question. See the Chart, John’s Patmos Vision. | :''It is hardly likely that John could have been caught up as Paul was into the Third Heaven and seen and heard all that he describes in the Book of Revelation on one Sabbath Day, and as the Book from chapter 5 is a description of the things that are to come to pass in the “DAY OF THE LORD,” '''what better understanding of the “LORD’S DAY” can we have than that John was projected by the Holy Spirit across the centuries into the “DAY OF THE LORD”''' and had visualized to him the things that shall come to pass in that day. This is the rational solution of the question. See the Chart, John’s Patmos Vision. | ||
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:''Thus we have in John’s “Seven-Fold” description of the person of the “Glorified Son of Man” circumstantial or indirect evidence that John saw his vision of the Son of Man, '''not on a Sabbath Day (or the “Lord’s Day” as we now call it), but was projected by the Holy Spirit forward into the “Day of the Lord” and saw Him as He will appear then as the Judge''', and the coming “SUN OF RIGHTEOUSNESS.”<ref>Clarence Larkin, The Book of Revelation: A Study of the Last Prophetic Book of Holy Scripture (Philadelphia, PA: Rev. Clarence Larkin Estate, 1919), 12.</ref> | :''Thus we have in John’s “Seven-Fold” description of the person of the “Glorified Son of Man” circumstantial or indirect evidence that John saw his vision of the Son of Man, '''not on a Sabbath Day (or the “Lord’s Day” as we now call it), but was projected by the Holy Spirit forward into the “Day of the Lord” and saw Him as He will appear then as the Judge''', and the coming “SUN OF RIGHTEOUSNESS.”<ref>Clarence Larkin, The Book of Revelation: A Study of the Last Prophetic Book of Holy Scripture (Philadelphia, PA: Rev. Clarence Larkin Estate, 1919), 12.</ref> | ||
Unfortunately, Clarence Larkin was not a Greek scholar and, as a result, his understanding of many issues did not benefit from an understanding of the original language of the Nw Testament. | |||
=Quotes of William Branham= | =Quotes of William Branham= | ||