Dale Ratzlaff’s article “Sunday Observance, the Mark of the Beast” (July 9, 2026) powerfully dismantles a core teaching of Seventh-day Adventism: that the seventh-day Sabbath is the seal of God while Sunday observance is (or will become) the mark of the beast. Drawing directly from Ellen G. White’s writings and the central role of the third angel’s message in Revelation 14, Ratzlaff shows how this doctrine functions as a powerful evangelistic lever—instilling fear of God’s wrath and the plagues to drive people into the SDA Church as the “remnant.”
He rightly notes that this teaching is not peripheral but foundational to historic Adventism, often eclipsing the clear gospel message. What many in Armstrongite circles may not fully appreciate is that Armstrongism taught essentially the identical heresy.
Herbert W. Armstrong’s booklet The Mark of the Beast (and related works such as Who Is the Beast?) explicitly identified Sunday observance as “the mark of the beast.” He taught that the mark is the pagan Sunday—Sunday worship, Christmas, Easter, and related observances—which the Roman Catholic Church would ultimately enforce through a revived Holy Roman Empire (the end-time “beast”). Keeping the seventh-day Sabbath, by contrast, was presented as the identifying “sign” between God and His true people, the necessary mark of loyalty that would protect believers from receiving the beast’s mark.
Successor organizations retained this framework with only minor variations. Sabbath-keeping remains the visible sign of God’s people, while a future Sunday law enforced by the beast power is viewed as the mechanism by which the mark will be imposed. The eschatological drama is strikingly similar to Adventism: a final test over the day of worship, with economic boycott (“no one may buy or sell”), persecution, and divine wrath falling on those who receive the mark.
Both movements, despite real differences (Adventism’s emphasis on Ellen White and the investigative judgment versus Armstrongism’s British-Israelism, annual holy days, and Herbert Armstrong), converged on the same fundamental error: reading Old Covenant sign language directly into New Covenant eschatology and making a specific day of the week the decisive test of loyalty to God in the last days.
Ratzlaff’s central contention is biblically sound: Nowhere does Scripture identify Sunday observance as the mark of the beast.
Revelation 13–14 describes the mark as something received in the forehead (mind/allegiance) or hand (action) as a sign of worshiping the beast and its image. The text is silent about any particular day of the week. The mark represents ultimate loyalty to the antichrist system—false worship, satanic deception, and opposition to the Lamb—not a civil law about Sunday rest.
Early Christians, under the inspiration of the apostles, worshiped on the first day of the week (the Lord’s Day) in commemoration of the resurrection (Acts 20:7; 1 Corinthians 16:2; Revelation 1:10). They did so without any sense that they were receiving “the mark of the beast.”
Paul’s warnings in Colossians 2:16–17 and Galatians 4:10 concern legalistic judging over days and festivals, not an endorsement of one day as an eternal seal or another as an eternal mark.
Ratzlaff correctly highlights how this teaching has been used to create fear and division rather than to proclaim the finished work of Christ. It turns what should be a matter of Christian liberty and conviction (Romans 14:5–6: “One person regards one day above another, another regards every day alike. Let each be fully convinced in his own mind”) into a salvific test. Both Adventism and Armstrongism effectively add Sabbath observance as a necessary work alongside faith in Christ—an approach that undermines the sufficiency of the gospel.
Armstrongites who have inherited this teaching face the same chain of fear that Ratzlaff describes among Adventists. Many who have left or questioned the movement cite the legalistic weight of “must keep the Sabbath or risk the mark” as a significant burden. Dale Ratzlaff’s New Covenant emphasis offers genuine liberation here.
Under the New Covenant:
- The old covenant, including its specific sign of the seventh-day Sabbath given to Israel at Sinai, has been fulfilled and rendered obsolete (Hebrews 8:6–13; Jeremiah 31:31–34).
- Jesus is the substance; the weekly Sabbath, annual festivals, and other shadows pointed to Him (Colossians 2:16–17; Hebrews 4:1–11).
- True rest is found in Christ Himself (“Come to Me, all who are weary and heavy-laden, and I will give you rest” — Matthew 11:28). Christians are not under the Mosaic law as a covenant of works but under grace, with the law written on hearts by the Spirit.
- The moral principles behind the Ten Commandments (love for God and neighbor) continue, but the specific ceremonial requirement of seventh-day rest as a binding legal test does not transfer unchanged into the New Covenant community.
Ratzlaff’s critique therefore has direct merit for Armstrongites:
- It exposes the shared root error: both groups misapply Old Covenant Israel’s sign/seal language to the New Covenant church in the end times.
- It calls believers back to the sufficiency of Christ rather than Christ-plus-Sabbath-observance as the protection against the mark.
- It removes the unbiblical fear that has bound many sincere people, allowing them to focus on the clear gospel: salvation by grace through faith in Jesus alone, with the Spirit producing obedience from the heart.
- It aligns with the apostolic pattern of Christian liberty regarding days (Romans 14) while still affirming the value of regular corporate worship and physical/spiritual rest.
The mark of the beast is about allegiance to the beast system; the seal of God is ultimately the Holy Spirit and faith in the Lamb (Ephesians 1:13; 4:30; Revelation 7:3; 14:1–5).
For those still influenced by Armstrongite theology, Ratzlaff’s work invites a return to the rest that is in Christ alone—not a rest earned or maintained by keeping the right day under threat of the mark, but the finished rest purchased by the blood of the Lamb. In Him we find true freedom, true worship, and true security. “One man regards one day above another, another regards every day alike. Let each man be fully convinced in his own mind” (Romans 14:5). That remains sound New Covenant counsel for all who trust in Jesus