On other inscriptions both from Egypt and Asia Minor, the term
sebastē, the Greek equivalent of
Augustus, frequently appears as the name of a day. Apparently these are references to special days honoring the emperor (see Deissmann,
loc. cit.). Some have suggested that
kuriakē hēmera, as used by John, also refers to an imperial day. This seems doubtful, however, for two reasons. First, although there were imperial days, and although the term
keriakos was used for other things pertaining to the emperor, no instance of the word
kuriakē as applied to an imperial day has yet been found. This is not a final proof, of course, for it is an argument from silence. However, the second point that may be raised against the identification of John’s
kuriakē hēmera as an imperial day appears to be virtually conclusive. This is the fact that both the Jews in the 1st century (see Josephus
War vii. 10. 1 [418, 419]) and the Christians, at least in the 2d (see
Martyrdom of Polycarp 8), are known to have refused to call Caesar
kurios,
“lord.” It becomes extremely difficult to think, therefore, that John would have referred to an imperial day as the
“Lord’s day,” especially at a time when he and his fellow Christians were being bitterly persecuted for refusing to worship the emperor (see pp. 721-723). It seems more likely that John chose the expression
kuriakē hēmera for the Sabbath as a subtle means of proclaiming the fact that, as the emperor had special days devoted to his honor, so John’s Lord, for whose sake he now suffered, also had His day. For a discussion of the origin of Sunday observance and of the designation of Sunday as
“the Lord’s day” see on
Dan. 7:25. See AA 581, 582.