What should we preach in these last days?

[hobie]

My father was a Adventist minister, so I grew up listening to innumerable sermons and Daniel and Revelation prophecy series, and my mother did the various church and health messages, think '5 day plan to stop smoking', and I knew what was coming for each night. But, come to the present as we are getting to the final days, and I sometimes seem to struggle in what sermon to bring before the brethren, as I volunteer for the sermon as a elder.

I thought I was the only one, that some weeks I had no idea what sermon for this time to preach about, till almost the day of the sermon. But I have become aware that others also struggle to find what they should preach especially after hitting all the major points and beliefs, especially for the last days and prophecy. It might be that some are between ideas for what the brethren need or just struggling for ideas. 

 

If we who preach as lay preachers were all honest, we’ve come across this, or come to the point of asking, ”What do the people need?” 

 

So how do you find a message, especially for these last days, from God’s Word that your church needs and you are excited about?

[Gregory Matthews]

There may not be a simple answer that applies to all congregations.

The answer may lie in knowing the congregation.  What are the individual needs of the people who attend?  Congregations differ as people differ.  Not all are the same.  

 

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[hobie]

Well, there is one answer should apply to all Christian and especially Adventist churches, we see from Ellen White...

The Second Coming

The Second Coming was of central importance to Ellen White from the time of her conversion in the Millerite experience of the 1840s. The reality of the nearness of the Advent dominated her life and shaped her writing career. As such, it tied in with each of the other six themes we are discussing. Thus the Second Coming is a focal point of truth in the Bible, it is the climax of salvation in Christ, it signals the beginning of the end of the great controversy between good and evil, it is a supreme expression of God’s love, it is the point of the three angels’ messages, and it provides an incentive for living the Christian life. The Second Coming left no part of Ellen White’s thinking unaffected.EWIT 117.4 

She taught that the Second Advent must be at the center of Seventh-day Adventist teachings and activities. “All the discourses that we give,” she said, “are plainly to reveal that we are waiting, working, and praying for the coming of the Son of God. His coming is our hope. This hope is to be bound up with all our words and works, with all our associations and relationships.”—Evangelism, 220EWIT 118.1 

For Ellen White the return of Christ was not only a future reality, but it had a sense of immediacy that demanded urgency in preaching its message to all the world in as short a time as possible. “Sound an alarm through the land,” she wrote. “Tell the people that the day of the Lord is near, and hasteneth greatly. Let none be left unwarned.... We have no time to lose.... The coming of the Lord is nearer than when we first believed. The great controversy is nearing its end. Every report of calamity by sea or land is a testimony to the fact that the end of all things is at hand. Wars and rumors of wars declare it.... The Lord is coming. We hear the footsteps of an approaching God.... We are to prepare the way for Him by acting our part in getting a people ready for that great day” (Evangelism, 218, 219). It was the truth of the Advent and the nearness of that event that set the stage for Adventist mission outreach.EWIT 118.2 

Ellen White closely related her focus on the Second Advent and its mission outreach corollary to the apocalyptic books of Daniel and the Revelation. Those books and the end-time picture they set forth found a special place in her teaching and writing. “There is need of a much closer study of the Word of God,” she wrote in 1896; “especially should Daniel and the Revelation have attention as never before in the history of our work” (Evangelism, 577). Again, she urged, “there should be a closer and more diligent study of the Revelation, and a more earnest presentation of the truths it contains—truths which concern all who are living in these last days.”—Evangelism, 197EWIT 118.3 

Ellen White’s own writings on the Second Advent demonstrate that she followed her own injunction to study Daniel and the Revelation. Her writings are seasoned throughout with treatments of and allusions to those two apocalyptic books.EWIT 118.4 

Mrs. White wrote some of her most inspiring prose in connection with the cluster of events surrounding the Second Advent. Picturing the Second Advent itself, she writes: “By the people of God a voice, clear and melodious, is heard, saying, ‘Look up,’ and lifting their eyes to the heavens, they behold the bow of promise. The black, angry clouds that covered the firmament are parted, and like Stephen they look up steadfastly into heaven and see the glory of God and the Son of man seated upon His throne....EWIT 119.1 

“The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course.... In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.EWIT 119.2 

“That voice shakes the heavens and the earth. There is a mighty earthquake.... The firmament appears to open and shut. The glory from the throne of God seems flashing through.... The proudest cities of the earth are laid low.... Prison walls are rent asunder, and God’s people, who have been held in bondage for their faith, are set free.”—The Great Controversy, 636, 637EWIT 119.3 

Ellen White’s description of the resurrection of the righteous is equally encouraging. “Amid the reeling of the earth, the flash of lightning, and the roar of thunder, the voice of the Son of God calls forth the sleeping saints.... Throughout the length and breadth of the earth the dead shall hear that voice, and they that hear shall live....EWIT 119.4 

“The living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air.... Little children are borne by holy angels to their mothers’ arms. Friends long separated by death are united, nevermore to part, and with songs of gladness ascend together to the City of God.”—The Great Controversy, 644, 645EWIT 119.5 

Of all of Ellen White’s depictions of experiences related to the Second Advent, perhaps those of life in the new earth are the most heartening. “There,” she writes, “immortal minds will contemplate with never-failing delight the wonders of creative power, the mysteries of redeeming love.... Every faculty will be developed, every capacity increased.... There the grandest enterprises may be carried forward, the loftiest aspirations reached, the highest ambitions realized; and still there will arise new heights to surmount, new wonders to admire, new truths to comprehend, fresh objects to call forth the powers of mind and soul and body.”—The Great Controversy, 677EWIT 119.6 

As we can see from the above quotations, not only did the cluster of events related to the Second Advent form a major integrating theme in Ellen White’s writings, but her sense of the reality of those events burned within her soul. That thematic cluster provided direction for her writings and an orientation for her life.EWIT 120.1 

Intimately tied to Mrs. White’s understanding of the Second Advent is a sixth theme that helps us comprehend her life and writings. That theme is the message of the three angels of Revelation 14:6-12 and the mission of the Seventh-day Adventist Church.EWIT 120.2 

[FLO]

Here's an interesting article I found recently...  About whether or not Adventists should observe the festivals mentioned in Lev 23. 

ShouldAdventistsObserveTheFestivals.pdf

[Joe Knapp]

 

I recommend the book by HMS Richards, "Feed My Sheep" .  It changed my preaching. 

It was compiled from his training for pastors. 

 

[Hanseng]

The most important message people need to hear is about the death and resurrection of Christ in its various dimensions. 

[hobie]

On 1/24/2026 at 2:56 PM, FLO said:

Here's an interesting article I found recently...  About whether or not Adventists should observe the festivals mentioned in Lev 23. 

ShouldAdventistsObserveTheFestivals.pdf 276.67 kB · 0 downloads

Well, its the same question with Passover. We join with our Jewish in laws, but Ellen White says it not only pointed to the exodus from Egypt, but to Christ and His sacrifice and He instituted the Lords Service in its place.

[FLO]

On 2/28/2026 at 12:39 PM, hobie said:

Well, its the same question with Passover. We join with our Jewish in laws, but Ellen White says it not only pointed to the exodus from Egypt, but to Christ and His sacrifice and He instituted the Lords Service in its place.

 

It's interesting that we say that though. The Bible is pretty clear. Jesus was celebrating the Passover, not the Lord's Supper.

In Luke 22:8 it says  Jesus sent Peter and John, saying, “Go and make preparations for us to eat the Passover.”

Then in Luke 22:15 it says:  And he said to them, “I have eagerly desired to eat this Passover with you before I suffer.

Nowhere in the Bible does it state that the Passover was to be replaced by the Lord's Supper.  We just made that up so that we wouldn't have to keep the "Jewish" Passover.  Just like nowhere in the Bible does it say that the Sabbath was replaced by Sunday.  Yet that doesn't stop the majority of Christian denominations from making up that claim so that they wouldn't have to keep the "Jewish" Sabbath.  

In 1 Corinthians 5:8, Paul tells us to keep the "Feast of Unleavened Bread" which is sometimes used to refer to Passover as well.   "Therefore let us keep the Festival, not with the old bread leavened with malice and wickedness, but with the unleavened bread of sincerity and truth."
 

Furthermore, why do we refer to the events of Jesus' death and resurrection by the name of the pagan goddess of fertility "Easter"?   Jesus died on Passover and was resurrected on the day of First Fruits as described in Leviticus 23:9-14. Why are we messing around with Pagan goddess fertility festival names and dates?  We should know better. 

https://www.EasterTruth.info

 

 

 

 

[hobie]

On 3/3/2026 at 11:32 AM, FLO said:

 

It's interesting that we say that though. The Bible is pretty clear. Jesus was celebrating the Passover, not the Lord's Supper.

In Luke 22:8 it says  Jesus sent Peter and John, saying, “Go and make preparations for us to eat the Passover.”

Then in Luke 22:15 it says:  And he said to them, “I have eagerly desired to eat this Passover with you before I suffer.

Nowhere in the Bible does it state that the Passover was to be replaced by the Lord's Supper.  We just made that up so that we wouldn't have to keep the "Jewish" Passover.  Just like nowhere in the Bible does it say that the Sabbath was replaced by Sunday.  Yet that doesn't stop the majority of Christian denominations from making up that claim so that they wouldn't have to keep the "Jewish" Sabbath.  

In 1 Corinthians 5:8, Paul tells us to keep the "Feast of Unleavened Bread" which is sometimes used to refer to Passover as well.   "Therefore let us keep the Festival, not with the old bread leavened with malice and wickedness, but with the unleavened bread of sincerity and truth."
 

Furthermore, why do we refer to the events of Jesus' death and resurrection by the name of the pagan goddess of fertility "Easter"?   Jesus died on Passover and was resurrected on the day of First Fruits as described in Leviticus 23:9-14. Why are we messing around with Pagan goddess fertility festival names and dates?  We should know better. 

https://www.EasterTruth.info

 

 

 

 

Well here is a post I made on this issue...

How Easter was used to replace the Sabbath

We see how the name "Easter" never appears in the Greek New Testament. Easter is not a Christian name. It is Chaldean (Babylonian) in origin, a variation on the name Astarte, one of the titles of Beltis, the queen of heaven. It is to be noted that the apostolic church never gave attention to either the date of Christ's birth or the date of His resurrection, other than to note that the latter occurred on a Sunday. Neither of these days was observed by early Christians but as the pagan influence came into the church so did its festivals. In the third and fourth centuries a tremendous debate arose among Christian churches as to when Easter was to be observed. For the Roman Catholic branch it was largely settled at the Council of Nicaea (AD 325) with a formula still followed to this day, which cannot possibly be commemoration of the actual resurrection. In current practice Easter always falls on a Sunday and the Sunday chosen wanders over a period of four weeks ranging from March 22-April 25. Here is a good explanation..

“Easter occurs on different dates each year because, like the Jewish Passover, it is based upon the vernal equinox, that dramatic moment when the hours of the day-light and the hours of darkness at last draw parallel and then the light finally and triumphantly wins out. Thus Easter is always fixed as the first Sunday after the first full moon following the spring equinox. It's a cosmic, solar, and lunar event as deeply rooted in religious traditions originating from sun-god worship as one could conceivably imagine.” ~ Tom Harpur “The Pagan Christ”.

The point is that the early Christians gave no attention to commemorating the resurrection day of Christ. If they had been serious they would be observing the 17th day of the Jewish month, Nisan, which begins with the first new moon following the spring solstice. Passover among the Jews begins with the 14th day of Nisan. It would not be possible to commemorate the actual day of the month and have it always on Sunday, so the choice was made to have it on Sunday, adjusting the day of the month for convenience.

Given this information, although the resurrection of Jesus is a historical event of huge importance, we have no biblical precedent for making Easter a special day of celebration. Now the fact that Sabbath was supplanted by the church at Rome and even the anti-Judaism stirred up by Jewish revolts is well known and documented, and the claim that came out that it was from the 'resurrection', but scripture does not give any change nor was there any 'tradition' from the apostles. The truth is it was used to supplant the Sabbath, and the first day, Sunday has no basis for worship except for pagans as their festival day to the sun. Nothing of Easter was about Christ or His being risen, it was sun worship, 'the sunrise service tradition', is bowing and praying to the rising sun as you can see today. Here is even more on this:

"The author of the "Epistle of Barnabas" adduces the occurrence of the Resurrection on the first day as the reason for the observance of this "true day" (xv.). In the meantime the attitude of the Roman authorities had become intermittently hostile to the Jews; and after the rebellion under Hadrian it became a matter of vital importance for such as were not Jews to avoid exposing themselves to suspicion (Huidekoper, "Judaism at Rome"). The observance of the Sabbath was one of the most noticeable indications of Judaism. Hence, while in the first Christian century more or less regard and tolerance for the Jewish day were shown in Rome, even by non-Jewish Christians, in the second century the contrary became the rule (Justin Martyr, "Dial. cum Tryph." ii., § 28). In the East, however, less opposition was shown to Jewish institutions. Saturday and Sunday both were celebrated by "abstaining from fasting and by standing while praying" (Rheinwald, "Archäologie," § 62), In the West, especially where Roman influence dominated, Saturday was turned into a fast-day (Huidekoper, ib. pp. 343-344). The name "Sunday" is used for the first time by Justin Martyr ("Apologies," i. 67) in accommodation to a Roman nomenclature, but with reference to the circumstances that the light was created on the first day (noticed also in the Midrash; Gen. R. iii.: "ten crowns adorned the first day") and that the "light of the world" rose from the night of the grave on the first day of the week. The Christians, accordingly, were obliged to defend themselves against the charge of worshiping the sun (Tertullian, "Apologeticus," xvi.). The celebration of two days (by the Judæo-Christians?) is attested by Eusebius ("Hist. Eccl." iii. 37) and by the "Apostolic Constitutions," which advise the keeping of Saturday as a memorial of the Creation, and of Sunday, the Lord's day, in memory of the Resurrection (ii. 59).

Originally, then, Sunday and Sabbath were kept sharply distinct. But, like the Jewish Sabbath, Sunday was deemed not merely a holiday, but a holy day, and hence fasting thereon was interdicted (Tertullian, "De Corona Militis," § 3). Ease of mind (ευφροσύνη, which corresponds to "naḥat ruaḥ"; "Epistle of Barnabas," l.c.) was the proper condition for the day. One should not kneel at prayer (Irenæus, "Fragm. de Paschate"; "Apostolic Constitutions," l.c.); the standing posture, being at first a protest against mourning and ascetic rites (such as were forbidden on the Jewish Sabbath), came to be explained as suggestive of the Resurrection.".... SABBATH AND SUNDAY - JewishEncyclopedia.com

Some try to say it was changed by the disciples or their actions or the resurrection, but Sunday has nothing even after the resurrection as the disciples continued with the Sabbath as it was before and Christ tells it it would continue so you have to really bend scripture to fit Sunday as the day of worship. It isnt there.......

[FLO]

On 3/21/2026 at 8:33 AM, hobie said:

Well here is a post I made on this issue...

How Easter was used to replace the Sabbath

We see how the name "Easter" never appears in the Greek New Testament. Easter is not a Christian name. It is Chaldean (Babylonian) in origin, a variation on the name Astarte, one of the titles of Beltis, the queen of heaven. It is to be noted that the apostolic church never gave attention to either the date of Christ's birth or the date of His resurrection, other than to note that the latter occurred on a Sunday. Neither of these days was observed by early Christians but as the pagan influence came into the church so did its festivals. In the third and fourth centuries a tremendous debate arose among Christian churches as to when Easter was to be observed. For the Roman Catholic branch it was largely settled at the Council of Nicaea (AD 325) with a formula still followed to this day, which cannot possibly be commemoration of the actual resurrection. In current practice Easter always falls on a Sunday and the Sunday chosen wanders over a period of four weeks ranging from March 22-April 25. Here is a good explanation..

“Easter occurs on different dates each year because, like the Jewish Passover, it is based upon the vernal equinox, that dramatic moment when the hours of the day-light and the hours of darkness at last draw parallel and then the light finally and triumphantly wins out. Thus Easter is always fixed as the first Sunday after the first full moon following the spring equinox. It's a cosmic, solar, and lunar event as deeply rooted in religious traditions originating from sun-god worship as one could conceivably imagine.” ~ Tom Harpur “The Pagan Christ”.

The point is that the early Christians gave no attention to commemorating the resurrection day of Christ. If they had been serious they would be observing the 17th day of the Jewish month, Nisan, which begins with the first new moon following the spring solstice. Passover among the Jews begins with the 14th day of Nisan. It would not be possible to commemorate the actual day of the month and have it always on Sunday, so the choice was made to have it on Sunday, adjusting the day of the month for convenience.

Given this information, although the resurrection of Jesus is a historical event of huge importance, we have no biblical precedent for making Easter a special day of celebration. Now the fact that Sabbath was supplanted by the church at Rome and even the anti-Judaism stirred up by Jewish revolts is well known and documented, and the claim that came out that it was from the 'resurrection', but scripture does not give any change nor was there any 'tradition' from the apostles. The truth is it was used to supplant the Sabbath, and the first day, Sunday has no basis for worship except for pagans as their festival day to the sun. Nothing of Easter was about Christ or His being risen, it was sun worship, 'the sunrise service tradition', is bowing and praying to the rising sun as you can see today. Here is even more on this:

"The author of the "Epistle of Barnabas" adduces the occurrence of the Resurrection on the first day as the reason for the observance of this "true day" (xv.). In the meantime the attitude of the Roman authorities had become intermittently hostile to the Jews; and after the rebellion under Hadrian it became a matter of vital importance for such as were not Jews to avoid exposing themselves to suspicion (Huidekoper, "Judaism at Rome"). The observance of the Sabbath was one of the most noticeable indications of Judaism. Hence, while in the first Christian century more or less regard and tolerance for the Jewish day were shown in Rome, even by non-Jewish Christians, in the second century the contrary became the rule (Justin Martyr, "Dial. cum Tryph." ii., § 28). In the East, however, less opposition was shown to Jewish institutions. Saturday and Sunday both were celebrated by "abstaining from fasting and by standing while praying" (Rheinwald, "Archäologie," § 62), In the West, especially where Roman influence dominated, Saturday was turned into a fast-day (Huidekoper, ib. pp. 343-344). The name "Sunday" is used for the first time by Justin Martyr ("Apologies," i. 67) in accommodation to a Roman nomenclature, but with reference to the circumstances that the light was created on the first day (noticed also in the Midrash; Gen. R. iii.: "ten crowns adorned the first day") and that the "light of the world" rose from the night of the grave on the first day of the week. The Christians, accordingly, were obliged to defend themselves against the charge of worshiping the sun (Tertullian, "Apologeticus," xvi.). The celebration of two days (by the Judæo-Christians?) is attested by Eusebius ("Hist. Eccl." iii. 37) and by the "Apostolic Constitutions," which advise the keeping of Saturday as a memorial of the Creation, and of Sunday, the Lord's day, in memory of the Resurrection (ii. 59).

Originally, then, Sunday and Sabbath were kept sharply distinct. But, like the Jewish Sabbath, Sunday was deemed not merely a holiday, but a holy day, and hence fasting thereon was interdicted (Tertullian, "De Corona Militis," § 3). Ease of mind (ευφροσύνη, which corresponds to "naḥat ruaḥ"; "Epistle of Barnabas," l.c.) was the proper condition for the day. One should not kneel at prayer (Irenæus, "Fragm. de Paschate"; "Apostolic Constitutions," l.c.); the standing posture, being at first a protest against mourning and ascetic rites (such as were forbidden on the Jewish Sabbath), came to be explained as suggestive of the Resurrection.".... SABBATH AND SUNDAY - JewishEncyclopedia.com

Some try to say it was changed by the disciples or their actions or the resurrection, but Sunday has nothing even after the resurrection as the disciples continued with the Sabbath as it was before and Christ tells it it would continue so you have to really bend scripture to fit Sunday as the day of worship. It isnt there.......

Yeah,  well said.  I agree.  I would just add that The Passover is to the Sabbath what Easter is to Sunday.  Both the Passover and the weekly Sabbath were commanded by God.   Neither Easter nor Sunday were commanded to replace the Passover or the weekly Sabbath.  Even what we refer to as the Lord's Supper was just the Messiah and His disciples keeping the Passover just like they kept the weekly Sabbath. Neither of those appointed times (mo'edim in Hebrew) got replaced.

    

[hobie]

On 3/29/2026 at 7:34 PM, FLO said:

Yeah,  well said.  I agree.  I would just add that The Passover is to the Sabbath what Easter is to Sunday.  Both the Passover and the weekly Sabbath were commanded by God.   Neither Easter nor Sunday were commanded to replace the Passover or the weekly Sabbath.  Even what we refer to as the Lord's Supper was just the Messiah and His disciples keeping the Passover just like they kept the weekly Sabbath. Neither of those appointed times (mo'edim in Hebrew) got replaced.

    

The thing is the Easter celebration was a pagan festival to the gods thus the sun god worship..

Passover has none of that....