Sabbath Afternoon
Read for This Week’s Study: Rev. 1:1–8; John 14:1–3; Deut.29:29; John 14:29; Rom. 1:7; Phil. 3:20; Dan. 7:13, 14.
Memory Text: “Blessed is he who reads and those who hear thewords of this prophecy, and keep those things which are written init; for the time is near” (Revelation 1:3, NKJV).
The prophecies of Revelation were revealed in vision to the apostleJohn more than nineteen centuries ago during his exile on a smallrocky island known as Patmos in the Aegean Sea (Rev. 1:9).Revelation 1:3 pronounces a blessing on those who read the book andhear and obey the teachings (compare Luke 6:47, 48). This verse refers tothe congregation assembled in the church to hear the messages. However,they are blessed not only because they read or listen, but also becausethey obey the words of the book (see Rev. 22:7).
The prophecies of Revelation are an expression of God’s care forHis people. They point us to the shortness and fragility of this life, tosalvation in Jesus and His work as our heavenly High Priest and King,and to our calling to spread the gospel.
Biblical prophecies are like a lamp shining in a dark place (2 Pet.1:19). They are intended to provide guidance for our life today andhope for our future. We will need this prophetic guide until the comingof Christ and the establishment of God’s everlasting kingdom.
* Study this week’s lesson to prepare for Sabbath, January 5.
Read Revelation 1:1, 2. What is the significance of the full title of thebook? What does the title teach us in terms of whom the book isreally about?
Revelation 1:1 states the title of the book as “The Revelation ofJesus Christ.” The word “revelation” comes from the Greek word apokalupsis (apocalypse), which means “uncovering” or “unveiling.” TheApocalypse is an unveiling of Jesus Christ; it is both from Jesus andabout Him. While it came from God through Jesus Christ (see Rev.22:16), the book testifies that Jesus also is the focus of its contents.The Apocalypse is His self-revelation to His people and an expressionof His care for them.
Jesus is the central figure of Revelation. The book begins with Him(Rev. 1:5–8) and concludes with Him (Rev. 22:12–16). “Let Danielspeak, let the Revelation speak, and tell what is truth. But whateverphase of the subject is presented, uplift Jesus as the center of all hope,‘the Root and the Offspring of David, and the bright and morningStar.’ ”—Ellen G. White, Testimonies to Ministers and Gospel Workers,p. 118.
Also, the Jesus of the Apocalypse is the Jesus of the four Gospels.Revelation continues the description of Jesus and His work of salvationon behalf of His people as first depicted in the Gospels. The book ofRevelation focuses on different aspects of His existence and ministry.Essentially, it begins where the Gospels end, with Jesus’ resurrectionand ascension into heaven.
Together with the Epistle to the Hebrews, Revelation emphasizesJesus’ heavenly ministry. It shows that, after His ascension, Jesuswas inaugurated into His royal and priestly ministry in the heavenlysanctuary. Without Revelation or Hebrews, our knowledge of Christ’shigh-priestly ministry in heaven in behalf of His people would be verylimited. And yet, besides Hebrews, the book of Revelation provides uswith a unique look into the ministry of Jesus Christ in our behalf.
Read John 14:1–3. How does the very broad promise here helpus better understand what Jesus is doing for us in heaven rightnow? What hope can we draw from this wonderful promise?
Revelation 1:1 also tells us that the purpose of the book is to showfuture events, starting from the time when the book itself was written.Anyone familiar with Revelation will notice that the prediction ofevents—whether those already fulfilled (at least from our perspectivetoday) or those events still future (again, from our perspective today)—occupies most of the book’s content.
The primary purpose of biblical prophecies is to assure us that nomatter what the future brings, God is in control. Revelation does justthat: it assures us that Jesus Christ is with His people throughout thisworld’s history and its alarming final events.
Consequently, Revelation’s prophecies have two practical purposes:to teach us how to live today and to prepare us for the future.
Read Deuteronomy 29:29. How does this text help us understand whysome things are not revealed to us? According to this text, what isthe purpose of the things that are revealed to us? That is, why arewe told them? See also Rev. 22:7.
Revelation’s end-time prophecies are not revealed to satisfy ourobsessive curiosity about the future. The book reveals only thoseaspects of the future important for us to know. They are disclosed toimpress upon us the seriousness of what will happen so that we willrealize our dependence on God and, in that dependence, obey Him.
For centuries, speculation—and even more sensationalism—hasaccompanied so much of the teaching regarding end-time events.Fortunes have been made by those who, predicting the immediate end,have scared people into giving money to their ministry because, well, theend was near. Each time, though, the end didn’t come, and people wereleft disillusioned and discouraged. As with all of the good things God hasgiven us, prophecy can be misused, and misinterpreted, as well.
Read John 14:29. What crucially important principle for thepurpose of prophecy can we find here in this verse?
Read Revelation 13:1, Daniel 7:1–3, and Ezekiel 1:1–14. What is theone thing that all these visions have in common?
Revelation 1:1 further states: “And He sent and signified it by Hisangel to His servant John” (NKJV, emphasis added). Here we find avery important word in the book. The word “signified” is a translationof the Greek word semain -o, meaning “to show by symbolic signs.”This word is used in the Greek translation of the Old Testament (theSeptuagint) in which Daniel explains to King Nebuchadnezzar that,by the statue made of gold, silver, bronze, and iron, God signifies tothe king “ ‘what will take place in the future’ ” (Dan. 2:45, NASB).By employing the same word, John tells us that the scenes and eventsof Revelation were shown to him in vision in symbolic presentations.Guided by the Holy Spirit, John faithfully recorded these symbolicpresentations as he had seen them in the visions (Rev. 1:2).
Thus, for the most part, the language used to describe Revelation’sprophecies must not be interpreted literally. As a rule, the reading of theBible, in general, presupposes a literal understanding of the text (unlessthe text points to intended symbolism). But when we read Revelation—unless the text points to a literal meaning—we need to interpret it symbolically. While the scenes and events predicted are real, they usuallywere expressed in symbolic language.
Keeping in mind the largely symbolic character of Revelation willsafeguard us against distorting the prophetic message. In trying todetermine the meaning of the symbols used in the book, we must becareful not to impose on the text a meaning that comes out of humanimagination or the current meanings of those symbols in our culture.Instead, we must go to the Bible and to the symbols found in its pagesin order to understand the symbols in the book of Revelation.
In fact, in trying to unlock the meaning of the symbols in Revelation,we must remember that most of them were drawn from the OldTestament. By portraying the future in the language of the past, Godwanted to impress upon our minds that His acts of salvation in thefuture will be very much like His acts of salvation in the past. What Hedid for His people in the past, He will do for them again in the future.In endeavoring to decode the symbols and images of Revelation, wemust start by paying attention to the Old Testament.
Revelation begins with a greeting similar to the ones found in Paul’sletters. The book was sent ostensibly as a letter to the seven churches inAsia Minor in John’s day (see Rev. 1:11). However, Revelation was notwritten for them only, but for all generations of Christians throughouthistory.
Read Revelation 1:4, 5 and Romans 1:7. What common greeting isfound in both texts, and from whom is the greeting given?
Both texts offer an epistolary greeting: “Grace and peace to you.”This phrase consists of the Greek greeting charis (“grace”) and theHebrew greeting shalom (“peace,” “well-being”). As we can see fromthese texts, the Givers of grace and peace are the three Persons of theGodhead.
God the Father is identified as the One “who is and who was andwho is to come” (see Rev. 1:8, Rev. 4:8, NKJV). This designation refersto the divine name Yahweh, “I AM WHO I AM” (Exod. 3:14, NKJV),referring to God’s eternal existence.
The Holy Spirit is referred to as “the seven Spirits” (compare withRev. 4:5 and Rev. 5:6). In Scripture, seven is a number of fullness. “Theseven Spirits” means the Holy Spirit is active in all seven churches. Thisimage refers to the omnipresence of the Holy Spirit and His constant workamong God’s people through history, enabling them to fulfill their calling.
Jesus Christ is identified by three titles: “the faithful witness, thefirstborn from the dead, and the ruler over the kings of the earth” (Rev.1:5, NKJV). They refer to His death on the cross, His resurrection, andHis reign in heaven. Then John states what Jesus has done: He “lovedus and washed us from our sins in His own blood, and has made uskings and priests to His God and Father” (Rev. 1:5, 6, NKJV).
In the original Greek, He “loved us” refers to Christ’s ongoing love,which embraces the past, the present, and the future. The One wholoves us has released us from our sins by His blood. In the Greek, theverb “released” refers to a completed act in the past: when Jesus diedon the cross He provided a perfect atonement for our sins.
Ephesians 2:6 and Philippians 3:20 describe the redeemed as citizensof heaven who are raised up and made to sit with Jesus in heavenlyplaces. What might these texts mean, and how do we presently enjoythis glorious status in Christ as “kings and priests” (Rev. 1:6, NKJV)while still in this sin-cursed world? How should this answer impacthow we live?
The conclusion of the prologue of Revelation points to the true focus ofthe whole book: the return of Jesus in power and glory. Christ’s promiseto come again is reiterated three times in the conclusion of the book (Rev.22:7, 12, 20).
Read Revelation 1:7, 8. The wording of this text is derived from severalprophetic texts: Daniel 7:13, 14; Zechariah 12:10; and Matthew 24:30.What do these texts tell us about the certainty of the Second Coming?
In Revelation, the second coming of Christ is the end point towardwhich history moves. The Second Coming will mark the conclusion ofthis world’s history and the beginning of God’s eternal kingdom, as well asfreedom from all evil, anguish, pain, and death.
Like the rest of the New Testament, Revelation 1:7 points to the literal,visible, and personal coming of Christ in majesty and glory. Every humanbeing alive on the earth at the time, as well as “those who pierced Him”(NASB), will witness His coming. These words point to a special resurrection of certain people right before the return of Christ, including those whocrucified Him. While Jesus will, with His coming, bring deliverance tothose people waiting for Him, He will bring judgment to those inhabitantsliving on the earth who have spurned His mercy and love.
The certainty of Christ’s coming is affirmed with the words “Evenso, Amen” (Rev. 1:7). The words “even so” are a translation of theGreek word nai; and amen is a Hebrew affirmative. Together, these twowords express certainty. They also conclude the book in two similaraffirmations (see Rev. 22:20).
“More than eighteen hundred years have passed since the Saviourgave the promise of his coming. Throughout the centuries his wordshave filled with courage the hearts of his faithful ones. The promisehas not yet been fulfilled; the Life-giver’s voice has not yet called thesleeping saints from their graves; but none the less sure is the word thathas been spoken. In his own time God will fulfill his word. Shall anybecome weary now? Shall we lose our hold on faith when we are so nearthe eternal world? Shall any say, The city is a great way off?—No, no. Alittle longer, and we shall see the King in his beauty. A little longer, andhe will wipe all tears from our eyes. A little longer, and he will presentus ‘faultless before the presence of his glory with exceeding joy.’ ”—Ellen G. White, The Advent Review and Sabbath Herald, Nov. 13, 1913.
A promise is only as strong as the integrity of the person givingit and his or her ability to fulfill it. How does the fact that thepromise of the Second Coming has been given by God, who haskept all His promises in the past, provide you with assurance thatChrist will return as He has promised?
Further Thought: Read Ellen G. White, “The Study of the Books ofDaniel and the Revelation,” pp. 112–119, in Testimonies to Ministers andGospel Workers.
“This revelation was given for the guidance and comfort of thechurch throughout the Christian dispensation. . . . A revelation is something revealed. The Lord Himself revealed to His servant the mysteriescontained in this book, and He designs that they shall be open to thestudy of all. Its truths are addressed to those living in the last days ofthis earth’s history, as well as to those living in the days of John. Someof the scenes depicted in this prophecy are in the past, some are nowtaking place; some bring to view the close of the great conflict betweenthe powers of darkness and the Prince of heaven, and some reveal thetriumphs and joys of the redeemed in the earth made new.
“Let none think, because they cannot explain the meaning of everysymbol in the Revelation, that it is useless for them to search this bookin an effort to know the meaning of the truth it contains. The One whorevealed these mysteries to John will give to the diligent searcher fortruth a foretaste of heavenly things. Those whose hearts are open to thereception of truth will be enabled to understand its teachings, and willbe granted the blessing promised to those who ‘hear the words of thisprophecy, and keep those things which are written therein.’ ”—Ellen G.White, The Acts of the Apostles, pp. 583–585.
Discussion Questions:
If Revelation is the unveiling of Jesus Christ, why does the wordapocalypse have a negative meaning today? What does this negativitytell us about the popular perception of Revelation among Christians?Why is the word fear often associated with Revelation’s prophecies?
Think about some of the failed predictions that certain peoplehave made just in the past 20 years regarding end-time events andthe second coming of Jesus. Regardless of the hearts or motives(which we can’t know anyway) of those individuals who make them,what are the negative results of these failed predictions? How dothey make the ones who believed in those predictions feel? How dothese failed predictions make Christians in general appear to thoseon the outside who see these failed predictions? As a people whobelieve in prophecy and who look for end-time events as waymarks,how do we strike the right balance in how we understand prophecyand how we teach it to others?
Sabbath Afternoon
Read for This Week’s Study: Rev. 1:9–18; Acts 7:54–60;Matt. 12:8; Exod. 20:11; Dan. 10:5, 6; Rev. 1:20; Rev. 2:1–7.
Memory Text: “ ‘He who has an ear, let him hear what the Spiritsays to the churches’ ” (Revelation 2:7, NKJV).
Psalm 73 describes the psalmist’s bewilderment as he observed theboastful pride of the ungodly. They lived in abundance and ease,in contrast to the suffering of the righteous. This injustice greatlytroubled the psalmist (Ps. 73:2–16), who, in his perplexity, went to thesanctuary (Ps. 73:16, 17). There, in the presence of God, he was givena deeper understanding of the matter.
Centuries later, an aged apostle found himself on a rocky prisonisland because of his faithful witness. In his distress, he got the newsthat the churches under his care were suffering. Yet, at that criticalmoment, he was given a vision of the resurrected Christ in the heavenlysanctuary. Here, as with the psalmist, the Lord revealed to John somemysteries of this life and the struggles it brings. This sanctuary sceneprovided him with the assurance of Christ’s presence and care—anassurance that John was to pass on to these churches and to the succeeding generations of Christians throughout the centuries until the endof this world’s history.
This week, in addition to introducing Christ’s ministry in the heavenly sanctuary, we will begin looking at the first of His seven specialmessages to His church, addressed collectively to the seven churchesin Asia, but which also have meaning for us today. Next week, we willlook at His messages to the other six churches.
* Study this week’s lesson to prepare for Sabbath, January 12.
Read Revelation 1:9. What does John tell us of the circumstances inwhich he received the visions of Revelation?
Patmos is a barren, rocky island in the Aegean Sea; it is ten mileslong and six miles across its widest part. The Romans used it, togetherwith other surrounding islands, as a penal colony for banished politicaloffenders. Early Christian authors living relatively close to the time ofthe writing of the book of Revelation state unanimously that Romanauthorities had banished John to Patmos because of his faithfulness tothe gospel. On Patmos, the aged apostle surely endured all the hardships of Roman imprisonment. He probably was treated as a criminal,chained in fetters, given insufficient food, and forced to perform hardlabor under the lash of the whip of merciless Roman guards.
“Patmos, a barren, rocky island in the Aegean Sea, had been chosenby the Roman government as a place of banishment for criminals; butto the servant of God this gloomy abode became the gate of heaven.Here, shut away from the busy scenes of life, and from the active laborsof former years, he had the companionship of God and Christ and theheavenly angels, and from them he received instruction for the churchfor all future time.”—Ellen G. White, The Acts of the Apostles, pp. 570,571.
What other Bible characters have endured hardship, even despite(or maybe even because of) their faithfulness to God? See Dan.3:16–23, Acts 7:54–60.
The followers of Christ should never forget that whenever they findthemselves in circumstances similar to those of John, they are not leftalone. The same Jesus who came to John with the words of hope andencouragement in the midst of his hardship on Patmos still is presentwith His people to sustain and support them in their difficult situations.
How can we understand the difference between suffering forChrist’s sake and suffering for other reasons, including our ownwrong choices? Or what about suffering for reasons we cannotfathom? How can we learn to trust the Lord in every situation?
Read Revelation 1:10 along with Exodus 31:13, Isaiah 58:13, andMatthew 12:8. According to these texts, what day is clearly specified in the Bible as the Lord’s? How meaningful must this day havebeen for John in the midst of his hardships?
“It was on the Sabbath that the Lord of glory appeared to the exiledapostle. The Sabbath was as sacredly observed by John on Patmos aswhen he was preaching to the people in the towns and cities of Judea.He claimed as his own the precious promises that had been givenregarding that day.”—Ellen G. White, The Acts of the Apostles, p. 581.
Revelation 1:10 clearly suggests that the apostle John received thevision on the seventh-day Sabbath. Although looking with anticipationtoward future events, even to the second coming of Christ (compare withRev. 1:7), which is called “the day of the Lord” (Isa. 13:6–13; 2 Pet.3:10), John was talking about the time at which he, himself, had the visionof these future events, and that was on the Sabbath—the “Lord’s day.”
No question that amid his sufferings this vision-filled Sabbath musthave become to him a foretaste of a life free from suffering, which heand the faithful of all ages will experience after the Second Coming.Indeed, in Jewish thinking the Sabbath is deemed as a foretaste of theolam haba, “the world to come.”
“The Sabbath, which God had instituted in Eden, was . . . precious toJohn on the lonely isle. . . .
“What a Sabbath was that to the lonely exile, always precious in thesight of Christ, but now more than ever exalted! Never had he learnedso much of Jesus. Never had he heard such exalted truth.”—Ellen G.White Comments, The SDA Bible Commentary, vol. 7, p. 955.
Compare the two versions of the fourth commandment ofthe Decalogue in Exodus 20:11 and Deuteronomy 5:15. Thesetexts point to the seventh-day Sabbath as a memorial of bothCreation and deliverance, reminding us that God both made usand redeemed us. How can we, each Sabbath, resolve to keepbefore ourselves the reality of God, both as our Creator and asour Redeemer? Think about this, too: What good would it befor Him to be our Creator without His being our Redeemer, aswell?
Read Revelation 1:12–18. Compare John’s portrayal of Christ withthe divine being described in Daniel 10:5, 6. How does Jesus appearin John’s vision? What is He doing?
John sees Jesus dressed as High Priest, walking among the lampstands. The picture of Jesus walking among the lampstands points toGod’s promise to ancient Israel that He would walk among them astheir God (Lev. 26:12). In Revelation, the lampstands represent theseven churches in Asia to which Revelation was originally sent (Rev.1:20), and (as we will see on Wednesday) the lampstands also symbolize God’s church throughout history. Through the Holy Spirit, Jesus’watchcare continues to be over His church on earth. He will be continually with His people until He brings them to their eternal home.
Moreover, the picture of Jesus as High Priest among the lampstandsis drawn from the ritual practice in the Jerusalem temple. The dailytask of an appointed priest was to keep the lamps in the Holy Placeburning brightly. He would trim and refill the lamps that were waning,replace the wicks on the lamps that had gone out, refill them with freshoil, and then relight them. In such a way, the priest became acquaintedpersonally with the situation of each individual lamp. In the same way,Jesus is acquainted with the needs and circumstances of His people andintercedes for them personally.
Read Revelation 2:2, 9, 13, 19; Revelation 3:1, 8, 15. What does thestatement “I know” say about Jesus’ acquaintance with the situations and needs of God’s people?
Jesus identified Himself with the titles of God as “the first and . . .the last” (see Isa. 44:6, Isa. 48:12). The Greek word for “last” is eschatos, from which the word eschatology (the study of end-time events)comes. The meaning of this word shows that the focus of eschatologyis on Jesus Christ, who has the last word on final events. He is the One“ ‘who lives’ ” and possesses “ ‘the keys of Hades and of Death’ ” (Rev.1:18, NKJV). By His death and resurrection, Jesus has been given theauthority to open the gates of death (Job 17:16, Ps. 9:13). All who trustin Him will rise from the grave to everlasting life (1 Cor. 15:21–23).Jesus’ faithful followers don’t need to fear, because even the dead areunder His watchcare. And if that is so with the dead, how much moreis it so with the living? (See 1 Thess. 4:16, 17.)
Read Revelation 1:11, 19, 20. Jesus also spoke seven distinctive messages for the churches in Asia. What does the fact that there weremore than seven churches in the province suggest, in general, aboutthe symbolic significance of these messages for Christians?
The messages that Jesus directed John to send to the seven churchesare recorded in Revelation 2 and 3. Their meanings apply on threelevels:
Historical application. Those messages originally were sent toseven churches located in prosperous cities of first-century Asia. TheChristians there faced serious challenges. Several cities set up emperorworship in their temples as a token of their loyalty to Rome. Emperorworship became compulsory. Citizens also were expected to participate in public events and pagan religious ceremonies. Because manyChristians refused to participate in these practices, they faced trials and,at times, even martyrdom. Commissioned by Christ, John wrote theseven messages to help believers deal with these challenges.
Prophetic application. Revelation is a prophetic book, but onlyseven churches were chosen to receive its messages. This fact pointsto the prophetic character of the messages, as well. The spiritual conditions in the seven churches coincide with the spiritual conditions ofGod’s church in different historical periods. The seven messages areintended to provide, from Heaven’s perspective, a panoramic surveyof the spiritual state of Christianity from the first century to the endof the world.
Universal application. Just as the entire book of Revelation was sentas one letter that was to be read in every church (Rev. 1:11, Rev. 22:16),so the seven messages also contain lessons that can apply to Christiansin every age. In such a way, the messages represent different types ofChristians in different places and times. For instance, while the generalcharacteristic of Christianity today is Laodicean, some Christians mayidentify with the characteristics of some of the other churches. Thegood news is that whatever our spiritual condition, God “meets fallenhuman beings where they are.”—Ellen G. White, Selected Messages,book 1, p. 22.
Suppose the Lord were to write a letter today to your localchurch, a letter written in the form of the messages to the sevenchurches. What might such a letter say about the challengesyour church is facing, as well as its spiritual condition?
Ephesus was the capital and the largest city in the Roman provinceof Asia, located on the major trade routes. As the chief seaport of Asia,it was a very important commercial and religious center. The city wasfilled with such public buildings as temples, theaters, gymnasiums,bathhouses, and brothels. It also was known for the practice of magicand was notorious for immorality and superstition. Yet, the most influential Christian church in the province was in Ephesus.
Read Revelation 2:1–4. How does Jesus present Himself to the churchin Ephesus? For what great qualities does Jesus commend thischurch? What concern does Jesus express?
In their early days, the Ephesian believers were known for their faithfulness and love (Eph. 1:15). Although they experienced pressure bothfrom outside and inside the church, the Christians in Ephesus remainedfirm and faithful. They were hardworking and obedient to the truth;indeed, they could not tolerate false apostles in their midst. However,their love for Christ and their fellow members began to wane. Althoughthe church stood firm and faithful, without Christ’s love even their ownlamp was in danger of going out.
Read Revelation 2:5–7. What three things does Jesus urge church membersto do in order to revive their first love and devotion to Christ and to theirfellow believers? How are these three things sequentially related?
Prophetically, the situation in the church in Ephesus corresponds to thegeneral situation and spiritual condition of the church from a.d. 31–100.The apostolic church was characterized by love and faithfulness to thegospel. But by the end of the first century, the church began losing thefire of its first love, thus departing from the simplicity and purity of thegospel.
Imagine yourself as part of a congregation whose love is waning.The members may not be practicing any known or open sin. Onone level, they are even doing what’s right; yet, they suffer fromformalism and coldness. How can Jesus’ counsel here free such achurch from this situation?
Friday January 11
Further Thought: Read Ellen G. White, “Patmos,” pp. 568–577, inThe Acts of the Apostles.
“The persecution of John became a means of grace. Patmos wasmade resplendent with the glory of a risen Saviour. John had seenChrist in human form, with the marks of the nails, which will ever behis glory, in his hands and his feet. Now he was permitted again tobehold his risen Lord, clothed with as much glory as a human beingcould behold, and live.
“The appearance of Christ to John should be to all, believers andunbelievers, an evidence that we have a risen Christ. It should give living power to the church. At times dark clouds surround God’s people.It seems as if oppression and persecution would extinguish them. Butat such times the most instructive lessons are given. Christ often entersprisons, and reveals himself to his chosen ones. He is in the fire withthem at the stake. As in the darkest night the stars shine the brightest,so the most brilliant beams of God’s glory are revealed in the deepestgloom. The darker the sky, the more clear and impressive are the beamsof the Sun of Righteousness, the risen Saviour.”—Ellen G. White, TheYouth’s Instructor, April 5, 1900.
Discussion Questions:
John shares with the readers what he saw and heard on Patmos.As you read Revelation 1:12–20, what do you see and hear? Whatwords of comfort can you take from the truths revealed in thisvision?
In Revelation 14:7, the first angel urges the inhabitants of theearth at the time of the end to “ ‘worship Him who made heavenand earth, the sea and springs of water’ ” (NKJV). This languageis taken from Exodus 20:11. What does the first angel’s messagetell us about the end-time significance of the Sabbath, as revealedin Revelation?
There’s a strange irony that many Christians face. The longerthey are in the church, the easier it is for their faith to grow dimor even to die out. The opposite, though, should happen. After all,the longer we walk with Jesus, the more we should learn aboutHim and His love for us. How, then, can we keep the fire of faithnot only burning, but burning brighter and brighter, as it should?
Sabbath Afternoon
Read for This Week’s Study: Rev. 2:8–11, Rev. 2:12–17,Rev. 2:18–29, Rev. 3:1–6, Rev. 3:7–13, Rev. 3:14–22, Isa. 61:10.
Memory Text: “ ‘ “To him who overcomes I will grant to sit withMe on My throne, as I also overcame and sat down with My Fatheron His throne” ’ ” (Revelation 3:21, NKJV).
From Patmos, Jesus sent a letter via John with seven messages to Hispeople. While those messages concern the churches in Asia of John’sday, they also each prophetically portray in symbols the condition of thechurch throughout history.
A side-by-side comparison of these messages shows that they followthe same sixfold structure. Each opens with Jesus addressing the specificchurch by name. The second part begins with the phrase, “ ‘ “These thingssays . . . ” ’ ” (NKJV), in which Jesus introduces Himself to each church usingdescriptions and symbols found in chapter 1. Those descriptions of Jesuswere suited to the specific needs of each church. Thus, Jesus pointed to Hisability to meet their different struggles and situations. Next, Jesus gives anappraisal of the church, and then He counsels the church how to get out ofits predicaments. Finally, each message concludes with an appeal to hear theSpirit’s message and with promises to the overcomers.
As we saw in last week’s lesson in our analysis of the message to the firstchurch in Ephesus, and as we will see this week in our study of the remainingsix messages, Jesus offers hope and answers the needs of each church in eachsituation. Hence, surely He can meet our needs today, as well.
* Study this week’s lesson to prepare for Sabbath, January 19.
Smyrna was a beautiful and wealthy city, but it also was a center ofmandated emperor worship. Refusing to comply with this mandate couldlead to the loss of legal status, to persecution, and even to martyrdom.
Read Revelation 2:8–11. How does the way that Jesus presents Himself tothis church relate to the church’s situation? What was the situation ofthe church? What warning does Jesus give to the church about whatwas coming?
The message to the church in Smyrna applies prophetically to thechurch in the postapostolic era, when Christians were viciously persecuted by the Roman Empire. The “ten days” mentioned in Revelation2:10 point to the ten years of the Diocletian persecution from a.d. 303until a.d. 313, when Constantine the Great issued the Edict of Milan,which granted Christians religious freedom.
Pergamum was the center of various pagan cults, including the cult ofAsclepius, the Greek god of healing, who was called “the Savior” andwas represented by a serpent. People came from all over to the shrineof Asclepius to be healed. Pergamum had a leading role in promotingthe cult of emperor worship, which, as in Smyrna, was compulsory. Nowonder Jesus said that the Christians in Pergamum lived in the city whereSatan’s seat is and where his throne was located.
Read Revelation 2:12–15. How does Jesus present Himself to thischurch? What was His appraisal of its spiritual condition?
The Christians in Pergamum faced temptations from both outsideand inside the church. While most of them remained faithful, some, the“Nicolaitans,” advocated compromise with paganism in order to avoidpersecution. Like Balaam, who apostatized and enticed the Israelites tosin against God on the way to the Promised Land (Num. 31:16), thesemembers found it more convenient, and even rewarding, to compromisetheir faith. Though the Jerusalem Council had forbidden “things offeredto idols” and “sexual immorality” (Acts 15:29, NKJV), the doctrine ofBalaam taught church members to reject this decision. The only solutionJesus can offer to Pergamum is: “ ‘ “Repent” ’ ” (Rev. 2:16, NKJV).
The church in Pergamum is a prophetic picture of the church fromapproximately a.d. 313–538. Although some members in the churchremained faithful, spiritual decline and apostasy increased rapidly.
What does it mean not to deny “ ‘ “My faith” ’ ” (Rev. 2:13, NKJV;see also Rev. 14:12)? How can our refusal to deny our faith help usto resist compromise and be “ ‘faithful unto death’ ” (Rev. 2:10)?
In comparison with other cities, Thyatira had no political or culturalsignificance that we know of. Furthermore, the church was obscure. Inorder to run a business or have a job, people in the Roman Empire hadto belong to trade guilds. Thyatira was especially noted for enforcingthis requirement. Guild members had to attend the guild festivals andparticipate in temple rituals, which often included immoral activities. Those who did not comply faced exclusion from the guilds andeconomic sanctions. For Christians at that time, that meant choosingbetween total compromise or total exclusion for the sake of the gospel.
Read Revelation 2:18–29. How does Jesus present Himself to thechurch in Thyatira (see also Dan. 10:6)? What were the qualitiesthat Jesus commended the church for, and what issue troubled it?
Like the church in Pergamum, the church in Thyatira was pushedto compromise with the pagan environment. The name “Jezebel”refers to the wife of King Ahab, who led Israel into apostasy (1 Kings16:31–33). Jesus portrays Jezebel as spiritually immoral (Rev. 2:20).Those church members who compromised the truth and adopted“unclean” pagan ideas and practices were committing spiritual adultery with her.
The church in Thyatira symbolizes the condition of Christianity froma.d. 538 to 1565. During this time, the danger to God’s people did notcome from outside the church but from within. Tradition replaced theBible, a human priesthood and sacred relics replaced Christ’s priesthood, and works were regarded as the means of salvation. Thosewho did not accept these corrupting influences were persecuted andeven killed. For centuries the true church found refuge in wildernessareas (see Rev. 12:6, 13, 14). But Jesus also commends the church inThyatira for their faith and love, works and service—pointing to theReformation and the beginnings of a return to the Bible.
Think about the words of Revelation 2:25: “ ‘ “Hold fast whatyou have till I come” ’ ” (NKJV). What do those words mean to us,both corporately and individually? What do we have from Jesusthat we must hold on to?
Sardis had a glorious history. But by the Roman period, the city hadlost its prestige. While the city was still enjoying wealth, its glory wasrooted in its past history rather than in present reality. The ancient cityhad been built on top of a steep hill and was nearly impregnable. Becausethe citizens felt so secure, the city walls were guarded carelessly.
Read Revelation 3:1–6 along with Matthew 24:42–44 and 1 Thessalonians5:1–8. What three things does Jesus urge the Christians in Sardis todo as a cure for their spiritual condition? How did Jesus’ warning to“watch” correspond to the city’s history?
While Jesus recognizes a few Christians in Sardis as faithful, most ofthem are spiritually dead. The church is not charged with any open sinor apostasy (as are those in Pergamum and Thyatira) but with spirituallethargy.
The message to the church in Sardis applies prophetically to thespiritual situation of the Protestants in the post-Reformation period, fromapproximately 1565 to 1740, as the church degenerated into lifelessformalism and a state of spiritual complacency. Under the impact of therising tide of rationalism and secularism, the church’s focus on the saving grace of the gospel and commitment to Christ waned, giving placeto creedal and dry philosophical arguments. The church of this period,although appearing to be alive, was spiritually dead.
Jesus’ message to Sardis also applies to every generation ofChristians. There are Christians who always talk in glorious terms oftheir past faithfulness to Christ. Unfortunately, these same Christiansdo not have much to share about their present experience with Christ.Their religion is nominal, lacking the true religion of the heart andgenuine commitment to the gospel.
Keeping ever before us the great truth of salvation by faith inChrist alone, in what ways could we say that our works have notbeen found “perfect” before God? What does that mean, and howcan we “perfect” our works before Him? See Matt. 5:44–48.
The sixth church addressed by Jesus was Philadelphia (meaning“brotherly love”). The city was located on an imperial trade road andserved as the gateway—an “open door”—to a large, fertile plateau.Excavations indicate that Philadelphia was a center to which peoplecame for health and healing. Shaken by frequent earthquakes, the city’sinhabitants moved to the countryside, living in humble huts.
Read Revelation 3:7–9. How does the way that Jesus presents Himselfrelate to the situation of this church? What does Jesus’ statement“ ‘ “ You have a little strength” ’ ” (Rev. 3:8, NKJV) say about thecondition of the church?
The message to this church applies prophetically to the great revivalof Protestantism during the First and Second Awakenings that tookplace in Great Britian and America, from about 1740 to 1844. Giventhe light they had, God’s people did indeed seek to keep “ ‘ “Myword” ’ ” (Rev. 3:8, NKJV) at this time. There was a growing emphasison obedience to God’s commandments and pure living. The “opendoor” is apparently the way into the heavenly sanctuary, because“ ‘ “the temple of my God” ’ ” is also mentioned (Rev. 3:12, compareRev. 4:1, 2). One door being closed and another door being openedpoint to the change that would take place in Christ’s high-priestly ministry, in 1844.
Read Revelation 3:10–13. What indications are given that time is shortand that the coming of Jesus is drawing near? What is the significance of God’s name being written on His people (see 2 Tim. 2:19)?If a name represents a person’s character, what does Exodus 34:6tell us about those who bear God’s name?
Great revivals took place in churches on both sides of the Atlantic.In the years leading up to 1844, the message of Christ’s soon comingwas procalimed in many parts of the world. God’s promise to writeHis name on those who overcome indicates that God’s character willbe seen in His people. Just as important as the message that Christ iscoming soon is the message that Christ promises to make His peopleready for that great event by forgiving their sins and writing His law intheir hearts (see Phil. 1:6; Heb. 10:16, 17).
What does the hope of Christ’s soon coming mean to you? Howdoes Christ’s promise to complete the work He has begun giveus assurance?
The last church addressed by Jesus was in Laodicea, a wealthy citysituated on a major trade road. It was famous for its woolen manufacturingindustry; its banks (which held a vast quantity of gold); and a medical school,which produced eye salve. The prosperity of Laodicea filled its citizens withself-sufficiency. Around a.d. 60, when an earthquake destroyed the city, thecitizens declined an offer of assistance from Rome, claiming to have all theyneeded to do the job. Because the city lacked water, it was supplied throughan aqueduct that came from the hot springs at Hierapolis. The source wasdistant from Laodicea, so the water became lukewarm by the time it got there.
Read Revelation 3:14–17 along with Hosea 12:8. How did the self-sufficientspirit of the city pervade the Laodicean Christians?
Jesus did not rebuke the Christians in Laodicea for a serious sin, suchas heresy or apostasy. Rather, their problem was complacency leading tospiritual lethargy. Like the water that reached the city, they were neitherrefreshingly cold nor hot, but lukewarm. They claimed to be rich and in needof nothing; yet they were poor, naked, and blind to their spiritual condition.
The church in Laodicea symbolizes the spiritual condition of God’schurch near the close of this earth’s history, as certain links with end-timeportions of Revelation show. One such link, as given in Jesus’ parentheticalwarning in Revelation 16:15, refers back to the “ ‘ “white garments” ’ ” ofChrist’s righteousness needed by spiritually naked Laodicea (see Rev. 3:18,NKJV). The warning to keep one’s garments and not walk naked appears inthe midst of a reference to the spiritual battle of Armageddon. The timing ofJesus’ warning may seem rather strange, at first, because it is no longer possible to receive these garments. After all, probation already will have closedfor everyone. But the warning to keep one’s garments appears in connection with the sixth plague and Armageddon because Jesus wants to remindLaodicea to be ready now in advance of that terrible conflict—before it isforever too late. Thus, Revelation 16:15 warns Laodiceans that if they fail toheed Jesus’ counsel and instead choose to remain naked (Rev. 3:17, 18), theywill be lost, and ashamed, at His coming (see 1 John 2:28–3:3).
Jesus assures the Laodiceans that He loves them. He appeals for themto repent (Rev. 3:19). He concludes His appeal by picturing Himself as thelover in Song of Songs 5:2–6, standing at the door and knocking and pleading to be let in (Rev. 3:20). Everyone who opens the door and lets Him in ispromised an intimate dinner with Him and, ultimately, to reign with Him onHis throne (see Rev. 20:4).
Read Revelation 3:18–22. What counsel does Jesus give to theLaodiceans? What do gold, white garments, and eye salve symbolize (see 1 Pet. 1:7; Isa. 61:10; Eph. 1:17, 18)? What does this counselsay to us as Seventh-day Adventists, who recognize ourselves as theLaodicean church?
Friday January 18
Further Thought: Read Ellen G. White, “The Revelation,” pp. 578–592, in The Acts of the Apostles.
The seven messages to the churches show spiritual decline in theseven churches. The church in Ephesus was still faithful, although ithad lost its first love. The churches in Smyrna and Philadelphia werelargely faithful. Pergamum and Thyatira compromised more and moreuntil the vast majority of believers in those churches had completelyapostatized from the pure faith of the apostles. The church in Sardiswas in a very serious condition. The majority of Christians in thischurch were out of harmony with the gospel, while Philadelphia represented the faithful few. The church in Laodicea was in a condition ofsuch spiritual lethargy and complacency that there was nothing good tobe said about that church.
In concluding each message, Jesus makes promises to those in thechurches who accept His counsel. One might observe, however, thatalong with the evident spiritual decline in the churches, there is a proportionate increase in promises given. Ephesus, to whom Jesus givesthe first message, receives only one promise. As each church followsthe downward spiritual trend, each one receives more promises thanthe previous church. Finally, the church in Laodicea, while given onlyone promise, receives the greatest promise of all: to share Jesus’ throne(Rev. 3:21).
Discussion Questions:
How does the increase in promises to each successive church,along with the spiritual decline in the churches, reflect the statement that when sin increases, grace abounds even more (Rom.5:20)? Think of that promise in light of the statement that “thechurch, enfeebled and defective though it be, is the only objecton earth on which Christ bestows His supreme regard. He is constantly watching it with solicitude, and is strengthening it by HisHoly Spirit.”—Ellen G. White, Selected Messages, book 2, p. 396.
Often Christians say that it is hard to be a Christian in industrial, commercial, and metropolitan cities. In the prosperous citiesin Asia there were Christians who remained loyal to the gospel andunswerving in their allegiance to God amid the pressures exertedupon them by their pagan environment. What can we learn fromthis fact? Think of those Christians in Asia in light of Jesus’ prayerin John 17:15–19. How does the concept of being in the world butnot of the world apply to Christians today, particularly those living in metropolitan cities?
How can we, as Seventh-day Adventists, better heed the wordsgiven to us in the message to the Laodiceans?
Sabbath AfternoonRead for This Week’s Study: Revelation 4, Ezek. 1:5–14,Revelation 5, Eph. 1:20–23, Heb. 10:12, Acts 2:32–36.
Memory Text: “ ‘Do not weep. Behold, the Lion of the tribe ofJudah, the Root of David, has prevailed to open the scroll and toloose its seven seals’ ” (Revelation 5:5, NKJV).
Last week, we looked at Christ’s messages to His people on earth.Now John’s vision shifts from earth to heaven and focuses on the“ ‘things which must take place after this’ ” (Rev. 4:1, NKJV)—the future.
The vision of chapters 4 and 5 takes place in heaven’s throne room.The scene of chapters 4 and 5 symbolically portrays God’s controlof history and of the plan of salvation. Before the future is revealed,however, we are shown the centrality of Christ’s high-priestly ministryin heaven to His sovereignty over the affairs of the earth and to Hisredemption of the human race. In such a way, chapters 4 and 5 provideHeaven’s perspective on the meaning of future events recorded in therest of the book.
One also may notice that while the messages to the seven churcheswere written in somewhat straightforward language, from now on thebook employs even more symbolic language that is not always easy tointerpret. This language is taken from the history of God’s people, asrecorded in the Old Testament. A correct interpretation of Revelationrequires a proper understanding of its symbolic language in light of theOld Testament.
* Study this week’s lesson to prepare for Sabbath, January 26.
Starting in Revelation 4:1, Jesus invites John to come up to heaven to beshown a panoramic survey of history from his time until Christ’s return.
Revelation 4:1–8, Ezekiel 1:26–28, and Revelation 5:11–14 describeheaven’s throne room. What do these verses teach us about thenature of the heavenly throne room?
The apostle looked through the open door into the heavenly templeand at the throne of God. The throne symbolizes God’s rule and governing authority over creation, while the rainbow around the thronesignifies God’s faithfulness to His promises (Gen. 9:13–16; Isa. 54:9,10). However, Satan, who usurped the dominion of this earth and isGod’s adversary, has disputed divine authority. The central issue in thegreat controversy between God and Satan is about who has the rightto rule. The purpose of the heavenly council that John saw gatheredin the heavenly throne room was to affirm God’s rightful rule over theuniverse (Rev. 4:1–8, Rev. 5:11–14).RRead Revelation 4:8–11 and Revelation 5:9–14. What can you learnabout true worship in these passages? In chapter 4, why is the LordGod worthy of being worshiped, and, in Revelation 5:9–14, why isthe Lamb worthy?
Revelation 4 gives a general description of the throne room in theheavenly temple and of the worship that repeatedly takes place there.While the worship in chapter 4 praises God’s creative power, chapter 5celebrates the redemption provided by the slain Lamb. These chaptersshow that true worship recounts and celebrates God’s mighty acts ofCreation and Redemption. God, who created the world in six days, hasthe power and ability also to restore the world to its original conditionand to turn it into the eternal home for His people, all of which He haspromised to do.
Think about what the gospel teaches: the One who created notjust us and our world, but the entire cosmos, also was the “Lambwho was slain” (Rev. 5:12, NKJV) for us. What amazing hope doesthis teaching present amid a world full of pain and turmoil?
The description of the elders in Revelation 4:4 shows that they arenot angelic beings. The title “elders” in the Bible always is used forhumans. In contrast to angels, who invariably stand in God’s presence,these elders sit on thrones. The white robes they wear are the attire ofGod’s faithful people (Rev. 3:4, 5). The victory crowns (from Greekstephanos, Rev. 4:4) on their heads are reserved exclusively for thevictorious saints (James 1:12). All of these details suggest that the 24elders are glorified saints.
The number 24 is symbolic: it consists of two sets of 12, the number12 in the Bible being a symbol of God’s people. The 24 elders couldrepresent God’s people in their totality, from both the Old and NewTestament times. The number 24 also mirrors the chiefs of the 24 divisions of priests who took turns serving in the earthly temple services(1 Chron. 24:1–19).
The fact that the 24 elders were never mentioned before in theBible implies that they are a new group in the heavenly throne room.They perhaps are the ones who were raised from the dead at the timeof Jesus’ death (Matt. 27:51–53).
If so, these 24 elders who ascended to heaven with Jesus becomerepresentatives of humanity, to witness the fairness in God’s actions inthe realization of the plan of salvation. In Revelation 5:9, the 24 elders,along with the four living creatures (vs. 8), fall down in worship beforethe Lamb who was slain and yet lives. Together, they sing a new song,extolling the Lamb as the One who is worthy, because: “ ‘You wereslain and have redeemed us to God by Your blood out of every tribe andtongue and people and nation, and have made us kings and priests toour God; and we shall reign on the earth’ ” (Rev. 5:8–10, NKJV).
Revelation 4:6–8 also mentions the four living creatures, or beings.Compare their description with the four living beings in Ezekiel1:5–14 and Ezekiel 10:20–22 and with the seraphim in Isaiah 6:2, 3.
The four living creatures symbolize the exalted beings who serve Godas His agents and the guardians of His throne (Ps. 99:1). Their wingspoint symbolically to their swiftness in carrying out God’s orders, andtheir eyes point to their intelligence. Their presence, together with the24 elders and a myriad of angels around the throne (Rev. 5:11), showsthat both heaven and earth are represented in the throne room.
Read Revelation 5:1–4. In light of Isaiah 29:11, 12, what is the meaning of the sealed scroll, and why did John weep?
The Greek text indicates that the scroll was lying on the throne at theright hand of the Father. It waited for the One who was worthy to takeit and “ ‘to loose its seals’ ” (Rev. 5:2, NKJV).
In the words of Ellen G. White, the sealed scroll contains “the historyof God’s providences, the prophetic history of nations and the church.Herein was contained the divine utterances, His authority, His commandments, His laws, the whole symbolic counsel of the Eternal, andthe history of all ruling powers in the nations. In symbolic languagewas contained in that roll the influence of every nation, tongue, andpeople from the beginning of earth’s history to its close.”—Ellen G.White, Manuscript Releases, vol. 9, p. 7.
In short, the sealed scroll contains the mystery of God regarding Hisplans to solve the sin problem and save fallen human beings. The fullrealization of that mystery will occur at the second coming of Christ(see Rev. 10:7).
Read Revelation 5:5–7. Why is Christ the only One in the whole universe worthy to take the sealed scroll and unseal it?
The crisis in the throne room is related to Satan’s rebellion. Thisplanet, although created by God, has been under the dominion of theusurper, Satan. John’s tears expressed the longing of God’s people,since Adam, for salvation from the bondage of sin. The sealed scrollcomprised God’s plan for resolving the sin problem. No doubt with Hisimmeasurable power God Himself could realize that plan. However, theredemption of the fallen human race required something special, andthat was Jesus, who did “overcome” and thus was worthy to open thebook, to assume the lordship over this earth, and become our Mediatorin the heavenly sanctuary.
How do we learn to keep Jesus first and foremost in our Christianexperience?
Read Revelation 5:8–14 along with Ephesians 1:20–23 and Hebrews10:12. Together, what are they saying that should give us great hopeand comfort amid a world that, in and of itself, offers so little of either?
As Christ the Lamb approaches the throne, He takes the scroll. Thisact shows that all authority and sovereignty belong to Him (see Matt.28:18, Eph. 1:20–22). At that moment, the whole universe acknowledges Christ’s rightful rule over earth. What was lost with Adam hasbeen regained with Christ.
When Christ takes the scroll, it shows He holds the destiny of allhumanity in His hands. The four living creatures and the 24 elders falldown before Him and worship, as they did in Revelation 5:9: “ ‘Youare worthy to take the scroll, and to open its seals; for You were slain’ ”(NKJV). By this act of adoration, the exalted angels and the representatives of redeemed humanity affirm Christ’s sacrifice on behalf of humanity. With His blood, He has paid the ransom for fallen human beings andoffers them all the hope of redemption and the promise of a future webarely can imagine.
The four living creatures and the elders are now joined by the countless number of the angelic host surrounding the throne and directingpraises to the Lamb that had been slain and now “lives to make intercession” for the fallen race (Heb. 7:25, NKJV). In unison, the occupantsof the throne room exclaim with a loud voice: “ ‘Worthy is the Lambwho was slain to receive power and riches and wisdom and strength andhonor and glory and blessing!’ ” (Rev. 5:12, NKJV).
At this point all creation in heaven and on earth joins together inoffering royal adoration both to the Father and Christ: “ ‘Blessing andhonor and glory and power be to Him who sits on the throne, and tothe Lamb, forever and ever!’ ” (Rev. 5:13, NKJV). Their praise is metwith an “ ‘Amen’ ” by the four living creatures and the prostration ofthe 24 elders, thus concluding this rapturous veneration in the heavenlythrone room.
Physicists speculate that one day the universe will burn out, collapse in on itself, or just rip apart. What a contrast to the futurepresented in the Word of God! How can we start rejoicing, evennow, in the future that awaits us?
In the outpouring of the Holy Spirit at Pentecost, Acts 2:1–4 confirms one of the most decisive events in the history of the plan ofsalvation: the inauguration of Christ into His post-Calvary ministry asHigh Priest and King in the heavenly sanctuary (see also Acts 1:4–8;Acts 2:33). Through His high-priestly ministry at the right hand of theFather (Rev. 5:6, 7), Christ is able to carry out the plan of salvation to itsultimate realization. As our Mediator in the heavenly sanctuary, Jesusworks to save us. Through Him, believers may have free access to Godand receive forgiveness for their sins.
Read Acts 2:32–36 along with John 7:39. What hope and encouragement do you find in the fact that Jesus stands in heaven as ourPriest and King?
The exaltation of Christ in the heavenly sanctuary was followed by thedescent of the Holy Spirit upon the disciples. Revelation 5:6 mentions theseven Spirits that are “sent out into all the earth” (NKJV). As we saw inan earlier lesson, the seven Spirits denote the fullness of the activity ofthe Holy Spirit in the world. At Christ’s enthronement the Spirit is sentto the church. This sending of the Holy Spirit is one of Christ’s first actsas our High Priest in the heavenly sanctuary. The outpouring of the HolySpirit meant that Jesus had appeared before the Father and that God hadaccepted His sacrifice on behalf of humanity.
“Christ’s ascension to heaven was the signal that His followers wereto receive the promised blessing. . . . When Christ passed within theheavenly gates, He was enthroned amidst the adoration of the angels.As soon as this ceremony was completed, the Holy Spirit descendedupon the disciples in rich currents, and Christ was indeed glorified,even with the glory which He had with the Father from all eternity.The Pentecostal outpouring was Heaven’s communication that theRedeemer’s inauguration was accomplished. According to His promise,He had sent the Holy Spirit from heaven to His followers as a token thatHe had, as priest and king, received all authority in heaven and on earth,and was the Anointed One over His people.”—Ellen G. White, The Actsof the Apostles, pp. 38, 39.
Read Hebrews 4:16 and Hebrews 8:1. What hope and encouragement do you find in the assurance that Jesus, as Priest and King, hasreceived all authority in heaven and on earth? How does believingthis truth help you deal with everyday situations in your life andwith the uncertainty of the future?
Further Thought: Read Ellen G. White, “ ‘To My Father, and YourFather,’ ” pp. 829–835, in The Desire of Ages; “The Gift of the Spirit,”pp. 47–56, in The Acts of the Apostles.
The message of Revelation 4 and 5 is particularly important to thepeople of God living at the close of earth’s history. The coming of theHoly Spirit at Pentecost marked the beginning of the preaching of thegospel to all the world; the central message was about Jesus, who hadbeen exalted as Priest and King at the right hand of the Father. Thistruth about Jesus was the heart of the early Christians’ belief (Heb. 8:1)and the cornerstone of their preaching (Acts 2:32, 33; Acts 5:30, 31).It also was their motivation and the source of their faith and courage inthe face of persecution and difficult life situations (Acts 7:55, 56; Rom.8:34). As a result, many people responded to their preaching. From thattime on, the kingdom of God manifested itself, and keeps on doing so,through the ministry of the Holy Spirit.
We never must forget that it is only the good news of salvation inChrist that can reach and transform human hearts and lead people torespond to the call of the eternal gospel to fear God, give Him glory,and worship Him (Rev. 14:7). Our only hope is in our Savior, who isour Priest and King in the heavenly sanctuary. He is with His people,and He always will be with them until the very end (Matt. 28:20). Heholds the future in His hands.
Let us, therefore, never forget that keeping the essence of the gospelin mind will bring full success in preaching the final message to lostand suffering humankind. Nothing else we preach is more importantthan the Cross and what it teaches us about God.
Discussion Questions: One day we will be in heaven praising and worshiping the Lordfor His goodness, His power, and especially His grace. What areways that, even now, we can get in practice for the time when thatgreat day comes? That is, how can we worship with grateful heartsand praise God now for all that He has done and will do?
Read Revelation 4:11 and 5:9. In what roles do we see theFather and the Son here, and how are both roles central not justto the plan of salvation but also to why God is so worthy of ourworship? How is the Sabbath, and what it teaches, an expressionof these two wonderful truths about our God?
Sabbath Afternoon
Read for This Week’s Study: Rev. 6:1–17, Lev. 26:21–26,Ezek. 4:16, Deut. 32:43, 2 Thess. 1:7–10.
Memory Text: “ ‘You are worthy to take the scroll, and to open itsseals; for You were slain, and have redeemed us to God by Your bloodout of every tribe and tongue and people and nation, and have madeus kings and priests to our God; and we shall reign on the earth’ ”(Revelation 5:9, 10, NKJV).
Revelation 6 continues the scene of chapters 4 and 5, whichdescribes Christ as worthy to open the sealed scroll, becausethrough His victorious life and death, He regained what was lostthrough Adam. He is now ready, by opening the seals on the scroll, tocarry forward the plan of salvation to its ultimate realization.
Pentecost marked the beginning of the spread of the gospel, by whichChrist expands His kingdom. Thus, the breaking of the seals refers tothe preaching of the gospel and the consequences of rejecting it. Theopening of the seventh and last seal brings us to the conclusion of thisworld’s history.
Revelation 3:21 gives us the key to the meaning of the seven seals:“ ‘ “To him who overcomes I will grant to sit with Me on My throne,as I also overcame and sat down with My Father on His throne” ’ ”(NKJV). Chapters 4 and 5 tell us of Christ’s overcoming and His worthiness, as a result of His sacrifice at Calvary, to be our heavenly HighPriest and to open the scroll. The last verses of chapter 7 describe theovercomers before Christ’s throne. Thus, chapter 6 is about God’s people in the process of overcoming so that they might share Jesus’ throne.
* Study this week’s lesson to prepare for Sabbath, February 2.
Read Revelation 6:1–8 along with Leviticus 26:21–26 and Matthew24:1–14. Note the common key words in these texts. What do you learnabout the meaning of the first four seals on the basis of these parallels?
The events of the seven seals must be understood in the context ofthe Old Testament covenant curses, specified in terms of sword, famine,pestilence, and wild beasts (Lev. 26:21–26). Ezekiel calls them God’s“four severe judgments” (Ezek. 14:21, NKJV). They were the disciplinary judgments by which God, seeking to awaken His people to theirspiritual condition, chastised them when they became unfaithful to thecovenant. In a similar way, the four horsemen are the means that Goduses to keep His people awake as they await Jesus’ return.
There also are close parallels between the first four seals andMatthew 24:4–14, in which Jesus explained what would happen inthe world. The four horsemen are the means by which God keeps Hispeople on the right track by reminding them that this world, as it nowexists, is not their home.
Although symbolic, Revelation 6:1, 2 is about conquest, too. It bringsto mind Revelation 19:11–16, which portrays Christ as riding a whitehorse and leading His heavenly armies of angels to deliver His people atthe Second Coming. As a symbol of purity, the color white is regularlyassociated with Christ and His followers. The rider on the horse holds abow and is given a crown (Rev. 6:2), which evokes the image of God inthe Old Testament, riding a horse with a bow in His hand while conquering His people’s enemies (Hab. 3:8–13; Ps. 45:4, 5). The Greek word forthe crown (Rev. 6:2) worn by the rider is stephanos, which is the crownof victory (Rev. 2:10, Rev. 3:11). This rider is a conqueror going forwardconquering and to conquer.
The scene of the first seal describes the spread of the gospel, whichstarted powerfully at Pentecost. Through the dispersion of the gospel,Christ began expanding His kingdom. There were, and still are, many territories to win and many people who have yet to become followers of Jesusbefore the ultimate conquest is realized with Christ’s coming in glory.
Prophetically, the scene of the first seal corresponds to the messageto the church in Ephesus; it describes the apostolic period of the firstcentury during which the gospel spread rapidly throughout the world(Col. 1:23).
Why must we always remember that, in Christ, we are on thewinning side, regardless of our immediate circumstances?
Read Revelation 6:3, 4. On the basis of the description of the red horseand the rider, what is being talked about here in reference to thegospel?
Red is the color of blood. The rider has a great sword and is allowedto take peace from the earth, which opens the way for people to kill oneanother (Matt. 24:6).
The second seal describes the consequences of rejecting the gospel,beginning in the second century. As Christ is waging spiritual warfarethrough the preaching of the gospel, the forces of evil render strongresistance. Inevitably, persecution follows. The rider does not do thekilling. Instead, he takes peace from the earth. As a result, persecutioninevitably follows. (See Matt. 10:34.)
Read Revelation 6:5, 6 along with Leviticus 26:26 and Ezekiel 4:16.On the basis of the description of the black horse and the rider,what reality associated with the preaching of the gospel is referredto here?
The rider on the black horse holds a scale for weighing food. Anannouncement is made: “ ‘A quart of wheat for a denarius, and threequarts of barley for a denarius’ ” (Rev. 6:6, NKJV). In that part of theworld, grain, oil, and wine were the basic necessities of life (Deut. 11:14).To eat bread by carefully weighing the grain denoted great scarcity orfamine (Lev. 26:26, Ezek. 4:16). In John’s day, a denarius was a daily wage(Matt. 20:2, NKJV). In normal circumstances, a daily wage would buyall the necessities for the family for that day. However, a famine wouldenormously inflate the normal price of food. In the scene of the third seal,it would take a whole day’s work to buy just enough food for only oneperson. In order to feed a small family, a day’s wage would be used to buythree quarts of barley, a cheaper, coarser food for the poor.
The scene of the third seal points to the further consequences ofrejecting the gospel, beginning in the fourth century, as the churchgained political power. If the white horse represents the preaching ofthe gospel, the black horse denotes the absence of the gospel and thereliance on human traditions. Grain in the Bible symbolizes the Wordof God (Luke 8:11). The rejection of the gospel inevitably results ina famine of the Word of God similar to the one prophesied by Amos(Amos 8:11–13).
Read Revelation 6:7, 8. What scene is portrayed here? How is thisscene related to the previous one?
The color of the horse in the fourth seal is expressed with the Greekword chloros, which is the ashen-gray color of a decomposing corpse. Therider’s name is Death; meanwhile, Hades, the place of the dead, accompanies him. These two are allowed to destroy people by sword, hunger, death,and wild beasts over one fourth of the earth (Matt. 24:7, 8).
The good news is that the power of Death and Hades is very limited; theyare given authority only over a part (one fourth) of the earth. Jesus assuresus that He has the keys of Hades and Death (see Rev. 1:18, NKJV).
Review once again, in Revelation 2, the contents of the messagesto the churches in Ephesus, Smyrna, Pergamum, and Thyatira.Compare the situation in those churches with the scenes of theopening of the first four seals. What parallels do you observebetween them?
The scenes of the seven seals portray the future of the church. Aswas the case with the seven churches, the seals correlate to the differentperiods in Christian history. During the apostolic times, the gospel rapidly spread throughout the world. This expansion was followed by theperiod of persecution in the Roman Empire, from the end of the firstcentury to the beginning of the fourth century, as portrayed in the sceneof the second seal. The third seal points to the period of compromiseof the fourth and fifth centuries, which was characterized by a spiritualfamine caused by a lack of the Bible and its truths, leading to the “DarkAges.” The fourth seal aptly describes the spiritual death that characterized Christianity for nearly a thousand years.
Revelation 6:6 states that “the oil and the wine” will not beaffected by the famine of the third seal’s plague. Oil symbolizesthe Holy Spirit (1 Sam. 16:13, Acts 10:38), and new wine symbolizes salvation in Jesus Christ (Mark 2:22). What do the meaningsof these symbols tell us about the fact that, even when the Wordof God is scarce, the Holy Spirit is still at work and that salvationis still available to all who seek truth?
Read Revelation 6:9, 10. What is happening here?
The word “soul” in the Bible denotes the whole person (Gen. 2:7).The martyrdom of God’s faithful and persecuted people is portrayedhere in terms of the sacrificial blood poured out at the base of theearthly sanctuary’s altar of sacrifice (Exod. 29:12, Lev. 4:7). God’speople have suffered injustice and death for their faithfulness to thegospel. They cry out to God, asking Him to step in and to vindicatethem. These texts concern the injustice done here on earth; they are notsaying anything about the state of the dead. After all, these people donot appear to be enjoying the bliss of heaven.
Read Revelation 6:11 along with Deuteronomy 32:43 and Psalm 79:10.What was Heaven’s response to the prayers of God’s martyredpeople?
The martyred saints were given white robes representing Christ’s righteousness, which leads to their vindication—His gift to those who acceptHis offer of grace (Rev. 3:5, Rev. 19:8). Then, they were told that theywould have to rest until their brothers, who would go through a similarexperience, are made complete. It is important to notice that the Greek textof Revelation 6:11 does not have the word number. Revelation does nottalk of a number of the martyred saints to be reached before Christ’s return,but of completeness regarding their character. God’s people are made complete by the robe of Christ’s righteousness, not their own merit (Rev. 7:9,10). The martyred saints will not be resurrected and vindicated until thesecond coming of Christ and the beginning of the millennium (Rev. 20:4).
The scene of the fifth seal applies historically to the period leadingup to, and following, the Reformation, during which millions were martyred because of their faithfulness (Matt. 24:21). It also brings to mindthe experience of God’s suffering people throughout history, from thetime of Abel (Gen. 4:10) until the time when God will finally avenge“ ‘the blood of His servants’ ” (Rev. 19:2, NKJV).
“ ‘How long, O Lord?’ ” has been the cry of God’s sufferingpeople throughout history. Who has never struggled with the lackof justice in this life? What comfort do you find in the scene ofthe fifth seal, knowing that one day justice will, indeed, be done?
In the fifth seal, we see God’s people suffering injustice in a hostileworld, as they cry out for God’s intervention on their behalf. The timehas come for God to intervene in answer to the prayers of His people.
Read Revelation 6:12–14 along with Matthew 24:29, 30 and 2 Thessalonians 1:7–10. What is being revealed here?
The last three signs of the sixth seal were foretold by Jesus inMatthew 24:29, 30. They were to occur near the end of the “greattribulation” (Rev. 7:14), in 1798, as the harbingers of the SecondComing. As with Christ’s prophecy in Matthew 24, the sun, moon,“stars” (meteors), and sky are literal here. The use of the words “as”or “like” paints a picture of an actual thing or event—the sun becameblack as sackcloth, the moon became like blood, and the stars fellto the earth as a fig tree drops its late figs. The Christians in theWestern world recognized the fulfillment of Jesus’ words in the orderof each of these signs: the Lisbon earthquake, in 1755; the dark dayof May 19, 1780 (experienced in eastern New York and southernNew England); and the spectacular meteor shower over the AtlanticOcean, on November 13, 1833. The fulfillment of this prophecy, inRevelation 6:12–14 led to a series of revivals and to the realizationthat Christ’s second coming was near.
Read Revelation 6:15–17. Also read Isaiah 2:19, Hosea 10:8, andLuke 23:30. The scenes portray people of all walks of life in a panictrying to hide from the terror of the upheaval at the coming of Christ.They are asking rocks and mountains to cover them in order to protectthem from “ ‘the face of Him who sits on the throne and from the wrathof the Lamb’ ” (Rev. 6:16, NKJV). The time has arrived for justice to bedispensed as Christ comes “to be glorified in His saints” (2 Thess. 1:10,NKJV). The end of the wicked is described in Revelation 19:17–21.
The scene concludes with the rhetorical question by the terrorstricken wicked: “ ‘The great day of His wrath has come, and who isable to stand?’ ” (Rev. 6:17, NKJV; see also Nahum 1:6, Mal. 3:2). Theanswer to that question is given in Revelation 7:4: those who will beable to stand in that day are the sealed people of God.
“ ‘Who can endure the day of His coming?’ ” (Mal. 3:2, NKJV).How would you answer that question, and what biblical reasonscan you give for that answer? Bring your answers to class onSabbath.
Further Thought: Read Ellen G. White, “The World’s Need,” pp. 457–460, in Testimonies to Ministers and Gospel Workers.
The vision of the opening of the seven seals points symbolically toGod’s care for, and discipline of, His people on earth. As Kenneth A.Strand has pointed out:
“In Scripture there is assurance that God has always cared for Hispeople: that in history itself He is ever present to sustain them, andthat in the great eschatological denouement He will give them full vindication and an incomprehensibly generous reward in life everlasting.The book of Revelation picks up and expands beautifully this sametheme, and thus Revelation is not by any means some sort of offbeatapocalypse that is out of tune with biblical literature in general; it conveys the very heart and substance of the biblical message. Indeed, asRevelation emphatically points out, the ‘Living One’—the One whoconquered death and the grave (1:18)—will never forsake His faithfulfollowers and that even when they suffer martyrdom they are victorious(12:11), with the ‘crown of life’ awaiting them (see 2:10; 21:1–4; and22:4).”—Kenneth A. Strand, “The Seven Heads: Do They RepresentRoman Emperors?” in Symposium on Revelation—Book 2, Daniel andRevelation Committee Series (Silver Spring, Md.: Biblical ResearchInstitute, 1992), vol. 7, p. 206.
Discussion Questions:
What valuable lessons have you learned from the scene of theopening of the seven seals? How does it show you that, no matterhow bad things are on earth, God is still sovereign, and ultimately,all the promises that we have in Christ will be fulfilled?
Reflect on the following statement: “The church is God’sappointed agency for the salvation of men. It was organized forservice, and its mission is to carry the gospel to the world.”—EllenG. White, The Acts of the Apostles, p. 9. Think of your local church.How could it be more faithful in order to reach people with thegospel message?
In class, bring your answer to Thursday’s final question: Whocan endure the day of His coming, and why can they endure?Discuss the implications of your answer in terms of how we shouldbe living today in order to be prepared for the day of His coming.
Sabbath Afternoon
Read for This Week’s Study: Revelation 7; 2 Pet. 3:9–14;Deut. 8:11–17; Rev. 14:4, 5, 12; Rev. 17:5; Rom. 3:19–24.
Memory Text: “ ‘These are the ones who come out of the greattribulation, and washed their robes and made them white in theblood of the Lamb’ ” (Revelation 7:14, NKJV).
The opening of the seven seals shows us that every person whoclaims to believe in Christ will receive blessings for faithfulnessor curses for unfaithfulness. The first four seals describe God’sdisciplinary means to rouse His people from their spiritual lethargyand make them victorious. Yet, God’s people also suffer injustice andoppression in a world hostile to the gospel. At the opening of the sixthseal, God is ready to deal with those who harmed His people.
Chapter 7 is an interlude inserted parenthetically between the sixthand seventh seals. The sixth seal brings us to the second coming ofChrist. As the wicked face judgment, Revelation 7 answers their question about who will stand on the day of Christ’s coming: those who havebeen sealed, the 144,000. The other characteristics of the 144,000 aregiven in Revelation 14:1–5.
There is also an interlude inserted between the sixth and seventhtrumpets (Rev. 10:1–11:14). This interlude, which commences withthe Second Great Awakening and the birth of the Advent movement,coincides with the same time period as the opening scenes of chapter7 and focuses on the experience and task of God’s end-time people.
* Study this week’s lesson to prepare for Sabbath, February 9.
Read Revelation 7:1–3 along with 2 Peter 3:9–14. What does John see?How long are the angels supposed to restrain the winds? What willhappen when the sealing is concluded?
In the Old Testament, winds stand for destructive forces by which Godexecutes judgments upon the wicked (Jer. 23:19, 20; Dan. 7:2). “As theangels of God cease to hold in check the fierce winds of human passions,all the elements of strife will be let loose.”—Ellen G. White, The GreatControversy, p. 614. These destructive forces are being restrained bydivine intervention while the sealing of God’s people takes place.
In ancient times, the primary meaning of sealing was ownership. Themeaning of the symbolic sealing in the New Testament is that “ ‘theLord knows those who are His’ ” (2 Tim. 2:19, NKJV). God recognizes His own people and seals them with the Holy Spirit (Eph. 1:13,14; 4:30). At the end-time, the seal on the forehead is given to God’sfaithful people, who keep His commandments (Rev. 14:1, 12). It isnot a visible mark put on one’s forehead, but as Ellen G. White states,it means “settling into the truth, both intellectually and spiritually, sothey [God’s people] cannot be moved.”—Last Day Events, p. 220. Incontrast, those who ultimately side with the beast receive the mark ofthe beast (Rev. 13:16, 17).
The faithfulness of God’s sealed people has been tested in everygeneration. However, the test of faithfulness in the final crisis will bethe keeping of God’s commandments (see Rev. 12:17, Rev. 14:12). Inparticular, the fourth commandment will become the test of obedienceto God (Rev. 14:7). As the Sabbath has been the sign of God’s peoplein biblical times (Ezek. 20:12, 20; Heb. 4:9, 10), so it will be the signof loyalty to God in the final crisis.
At the time of the end, the seal also functions as a sign of protectionfrom the destructive forces of the seven last plagues (see Ezek. 9:1–11for the backdrop imagery of Rev. 7:1–3). Thus, the question raised inRevelation 6:17 receives the ultimate answer: those who will be able tostand protected on the day of God’s wrath are the sealed people of God.
Paul warns us not to grieve the Holy Spirit by whom we havebeen sealed (Eph. 4:30). What does that mean? How does onegrieve the Holy Spirit? Once you have your answer, what choicescan you make to help you not to grieve Him?
Read Revelation 7:4–8. What is the number of God’s sealed people?What is the meaning of that specific number?
The announcement of the number of those who are sealed marks thecompletion of the sealing. John hears that their number is 144,000 fromthe 12 tribes of Israel. The reference here is not to a literal number but towhat it signifies. The number 144,000 consists of 12 times 12 times 1,000.Twelve is a symbol of God’s people: the tribes of Israel and the church builtupon the foundation of the Twelve Apostles (Eph. 2:20). Thus, the number144,000 stands for the totality of God’s end-time people: “All Israel” (Jewsand Gentiles) who are ready for Christ’s return and who will be translatedwithout seeing death (Rom. 11:26, 1 Cor. 15:51–53).
The 12 tribes listed in Revelation 7 are, obviously, not literal, becausethe 12 tribes of Israel, encompassing both the Northern and SouthernKingdoms, are not in existence today. The 10 tribes of the NorthernKingdom were taken into captivity during the Assyrian conquest(2 Kings 17:6–23), where they became integrated with other nations.Thus, the 12 tribes do not constitute Judaism today.
Also, the list of the 12 tribes in Revelation 7 is like no other foundin Scripture (compare Num. 1:5–15, Ezek. 48:1–29). Judah is listed asthe first tribe (Rev. 7:5) instead of Reuben (compare with Num. 1:15).Also, the tribes of Dan and Ephraim, included in the lists of Numbers1 and Ezekiel 48, are omitted from the list in Revelation 7, while Leviand Joseph are included instead (Rev. 7:7, 8). The obvious reasonfor the exclusion of Ephraim, and apparently Dan, from the list inRevelation 7 is that in the Old Testament these two tribes are apostateand idolatrous (1 Kings 12:29, 30; Hos. 4:17).
The list of the tribes in Revelation 7 is not historical but spiritual. Theabsence of Dan and Ephraim from the list suggests that the unfaithfulness of these two tribes will have no place among God’s sealed people.Also, the church in the New Testament is referred to as the 12 tribesof Israel (James 1:1). The 12 tribes in Revelation 7 stand for the entirepeople of God who endure to the end, both Jews and Gentiles.
What Bible assurances does God give for those who will livethrough the time of trouble?
Read Revelation 7:9, 10. What group of saints does John see at thispoint? How are they described, and where do they come from?What are they shouting before God’s throne?
John sees a “great multitude, which no one could number,” who came“ ‘out of the great tribulation, and washed their robes and made them whitein the blood of the Lamb’ ” (Rev. 7:14, NKJV). That is, they are a specialgroup of people who, despite whatever tribulation they went through, havestayed faithful to Jesus, a faithfulness symbolized by their being covered inthe robes of His perfect righteousness. The word “tribulation” is used veryfrequently in the Bible to refer to the things that believers suffer for theirfaith (see for example, Exod. 4:31, Ps. 9:9, Matt. 24:9, John 16:33, Rom.5:3). Therefore, although some Adventist interpreters view this group asanother representation of the 144,000, we could understand the “greatmultitude” as a reference to all the redeemed who have suffered for theirfaith down through the ages.
Here, too, in John’s description of the “great multitude, which noone could number,” we see, as we do in all the Bible, the great themeof salvation by grace. The only claim of the redeemed to salvation, toeternal life, to the new heavens and the new earth, is the righteousnessof Christ, which is given to them by grace.
“Nearest the throne are those who were once zealous in the causeof Satan, but who, plucked as brands from the burning, have followedtheir Saviour with deep, intense devotion. Next are those who perfectedChristian characters in the midst of falsehood and infidelity, those whohonored the law of God when the Christian world declared it void, andthe millions, of all ages, who were martyred for their faith. And beyondis the ‘great multitude, which no man could number, of all nations, andkindreds, and people, and tongues, . . . before the throne, and before theLamb, clothed with white robes, and palms in their hands.’ Revelation7:9. Their warfare is ended, their victory won. They have run the race andreached the prize. The palm branch in their hands is a symbol of their triumph, the white robe an emblem of the spotless righteousness of Christwhich now is theirs.”—Ellen G. White, The Great Controversy, p. 665.
Yes, we are covered with the righteousness of Christ, a gift offaith. But how can we maintain that faith and stay faithful amidtrials and tribulation? Or, even more important, how do wemaintain that faith and faithfulness in times of ease and prosperity? (See Deut. 8:11–17.)
Read Revelation 14:1–5. What are the three chief characteristics ofthe 144,000 saints? How are these characteristics related to thedescription of the end-time saints in Revelation 14:12?
Revelation 14:4, 5 is a description of the 144,000 that aligns withGod’s last day people, who “keep the commandments of God, and thefaith of Jesus” (Rev. 14:12). Although they experienced the fullness ofSatan’s wrath in the final crisis, they have remained firm because oftheir close relationship with Jesus.
In light of Revelation 17:5, in what sense have the 144,000 not been defiledwith women? How is the purity of their character related to the factthat they are redeemed from the earth as the “firstfruits to God”(Rev. 14:4, NKJV)?
Sexual immorality is a symbol of unfaithfulness to God. Revelation17:5 talks about the end-time harlot Babylon and her daughters, withwhom all the people of the world will commit fornication (see alsoRev. 18:3). However, the 144,000 will remain loyal to Christ and resistthe defiling relationships with Babylon and the apostate churches. The144,000 “follow the Lamb wherever He goes” (Rev. 14:4, NKJV).
The 144,000 are further described as the ones who have been“redeemed from among men” as “firstfruits to God and to the Lamb”(Rev. 14:4, NKJV). In ancient Israel, the firstfruits were the best fruitsof the harvest offered to God (Num. 18:12). The word “firstfruits” canrefer to saved people as distinct from those in the world (James 1:18),but in Revelation the 144,000 are clearly a special group because theywill be translated without seeing death (1 Cor. 15:50–52). Thus, theyare the firstfruits of the larger harvest of the saved through all the ages(see Rev. 14:14–16).
What are ways we can, even unknowingly, be in danger of committing spiritual fornication? Why do we delude ourselves if wethink we are not in such danger?
Read Revelation 14:5 along with 2 Peter 3:14 and Jude 24, 25.Revelation describes God’s end-time people as “without fault.”How is this state achievable?
The final characteristic of the 144,000 is that “in their mouth wasfound no guile: for they are without fault before the throne of God”(Rev. 14:5). While the people of the world choose to believe Satan’slies, God’s end-time people, who are without deceitfulness in speechor conduct, will receive the love of the truth so as to be saved (2 Thess.2:10, 11).
“Without fault” (Greek amomos, “blameless”) refers to the fidelity ofthe 144,000 to Christ. In the Bible, God’s people are called to be holy(Lev. 19:2, 1 Pet. 2:9). Abraham (Gen. 17:1) and Job (Job 1:1) wereblameless. Christians are called to be holy and without blemish beforeGod (Eph. 5:27, Phil. 2:15).
Read Romans 3:19–24. Why must we always keep this crucial truthbefore us?
In the closing days of this world’s history, the 144,000 will reflect thecharacter of Christ. Their salvation will reflect what Christ has done forthem and in them rather than their own holiness and works (see Eph.2:8–10). The 144,000 have washed their robes and made them white inthe blood of the Lamb (Rev. 7:14) and, as such, are found “spotless andblameless” before God (2 Pet. 3:14, NASB).
“We need to be refined, cleansed from all earthliness, till wereflect the image of our Saviour, and become ‘partakers of thedivine nature.’ . . .
“When the conflict of life is ended, when the armor is laid offat the feet of Jesus, when the saints of God are glorified, then andthen only will it be safe to claim that we are saved, and sinless.”—Ellen G. White, Selected Messages, book 3, pp. 355, 356.
How can we live a life of sanctification in active preparation foreternity and yet not suffer from the pitfalls of perfectionism andfanatical holiness?
Further Thought: Read Ellen G. White, “Sinlessness and Salvation,”pp. 353–357, in Selected Messages, book 3.
The identity of the 144,000 is a hotly debated issue. What seems evident in Revelation is that the 144,000 are the last generation of God’speople in the closing days of this earth’s history. We know that theywill go through the time of trouble and be protected from the seven lastplagues (see Ps. 91:7–16) and that their loyalty will be tested like nogeneration in the past.
Exactly who will be in that group is not revealed to us. Their identityis one of the secrets that God has kept for Himself (Deut. 29:29). Onlythe future will reveal who will be a part of this group of saved saints.Regarding this mystery, we have been given a warning:
“Christ says that there will be those in the church who will presentfables and suppositions, when God has given grand, elevating, ennobling truths which should ever be kept in the treasure house of themind. When men pick up this theory and that theory, when they arecurious to know something it is not necessary for them to know, Godis not leading them. It is not His plan that His people shall presentsomething which they have to suppose, which is not taught in the Word.It is not His will that they shall get into controversy over questionswhich will not help them spiritually, such as, Who is to compose thehundred and forty-four thousand? This those who are the elect of Godwill in a short time know without question.”—Ellen G. White, SelectedMessages, book 1, p. 174.
Discussion Questions:
Think of the following admonition: “Let us strive with allthe power that God has given us to be among the hundred andforty-four thousand.”—Ellen G. White Comments, The SDA BibleCommentary, vol. 7, p. 970. How can you put these words intopractice? How does this striving impact your daily decisions?
An important characteristic of the 144,000 end-time saints isthe singing of the new song. It is a song that no one else can singbecause it is a song of experience—an experience that no othergroup in history ever had (Rev. 14:3, 4; Rev. 15:2, 3). As you thinkof your own life, how does your present spiritual walk reflect asong of a fresh experience with God? Or does your life reflect yourpast stale stories of God’s works in your life, lacking evidence ofpresent commitment? What changes can you make right now tohelp you recommit your life to Him?
What is the difference between just knowing about Christ andtruly knowing Him? If someone were to ask you, “What is Christlike?” what would you answer, and why?
Sabbath Afternoon
Read for This Week’s Study: Rev. 8:1–13; Num. 10:8–10;Ezek. 10:2; Rev. 10:1–11; Dan. 12:6, 7; Rev. 11:1–13; Leviticus 16.
Memory Text: “But in the days of the sounding of the seventhangel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets” (Revelation 10:7,NKJV).
In the scene of the fifth seal, we saw that the cry of God’s oppressedpeople reflects the cry of the faithful of all ages. These faithful oneswere portrayed as souls under the altar, crying to God for justiceand vindication, saying: “ ‘How long, O Lord?’ ” (Rev. 6:10, NKJV).The voice from heaven urged them to wait, because the day was comingwhen God would judge those who harmed them. Revelation 6:15–17pictures Jesus returning to this earth and bringing judgment upon thosewho did evil to His faithful followers.
The scene of the fifth seal represents the experience of God’s sufferingpeople throughout history, from the time of Abel until the time when Godwill finally judge and avenge “ ‘the blood of His servants’ ” (Rev. 19:2,NKJV). God’s suffering people must remain firm and believe that Godhears the prayers of His people.
The vision of the seven trumpets shows that, throughout history,God already has intervened on behalf of His oppressed people and hasjudged those who harmed them. The purpose of the seven trumpets isto assure God’s people that heaven is not indifferent to their suffering.
* Study this week’s lesson to prepare for Sabbath, February 16.
Revelation 8 opens with a picture of seven angels standing beforeGod, ready to blow their trumpets. Before the trumpets are blown,another scene is inserted. Its purpose is to explain the theologicalmeaning of the trumpets.
Read Revelation 8:3, 4 along with the description of the daily services in the temple in Jerusalem given below: a Jewish commentaryon the Bible explains that at the evening sacrifice the lamb was placedupon the altar of burnt offering, and the blood was poured out at thebase of the altar. An appointed priest took the golden censer insidethe temple and offered incense on the golden altar in the Holy Place.When the priest came out, he threw the censer down on the pavement,producing a loud noise. At that point, seven priests blew their trumpets,marking the end of the temple services for that day.
One can see how the language of the evening service is used inRevelation 8:3–5. It is significant that the angel receives incense atthe “golden altar which was before the throne” (Rev. 8:3, NKJV). Theincense represents the prayers of God’s people (Rev. 5:8). Their prayersare now being answered by God.
Revelation 8:3–5 provides important information regarding the trumpets in Revelation:
a. The seven trumpets are God’s judgments on rebellious humanityin response to the prayers of His oppressed people.
b. The trumpets follow the death of Jesus as the Lamb and run consecutively throughout history until the Second Coming (see Rev.11:15–18).
Read Revelation 8:5 along with Ezekiel 10:2. How does Ezekiel’svision of hurling fire upon apostate Jerusalem elucidate the natureof the trumpets in Revelation?
The angel fills the censer with fire from the altar and hurls it downto the earth. Significantly, this fire comes from the very altar on whichthe prayers of the saints were offered. The fact that the fire comes fromthat very altar shows that the seven trumpet judgments fall upon theinhabitants of the earth in answer to the prayers of God’s people andalso that God will intervene in their behalf in His appointed time. Thethrowing down of the censer also may be a warning that Christ’s intercession will not last forever. There will be a close of probationary time(see Rev. 22:11, 12).
In portraying God’s interventions on behalf of His people, Revelationuses the imagery of trumpets in the Old Testament. Trumpets were animportant part of the daily life of ancient Israel (see Num. 10:8–10and 2 Chron. 13:14, 15). Their sound reminded people of the worshipin the temple; trumpets also were blown in battle, at harvesttime, andduring festivals.
Blowing trumpets went hand in hand with prayer. During worship inthe temple or during the festivals, the trumpets “reminded” God of Hiscovenant with His people. They also reminded people to be ready forthe “day of the Lord” (Joel 2:1). During battle, the trumpet sound gavekey instruction and warnings and called upon God to save His people.This concept is the backdrop for the trumpets in Revelation.
Read Revelation 8:13 and Revelation 9:4, 20, 21. Who are the objectsof the judgments of the seven trumpets?
The events triggered by the trumpets in Revelation denote God’sintervention in history in response to the prayers of His people. Whilethe seals concern primarily those who profess to be God’s people, thetrumpets herald judgments against the inhabitants of the earth (Rev.8:13). At the same time, they are warnings for those who dwell on theearth to bring them to repentance before it is too late.
The seven trumpets cover the course of events from John’s time untilthe conclusion of this earth’s history (Rev. 11:15–18). They are blownwhile intercession goes on in heaven (Rev. 8:3–6) and the gospel isbeing preached on earth (Rev. 10:8–11:14). The judgments of thetrumpets are partial; they affect only one third of creation. The seventhtrumpet announces that the time has arrived for God to assume Hisrightful rule. The seven trumpets apply approximately to the same periods covered by the seven churches and the seven seals:
(a) The first two trumpets herald judgments upon the nations thatcrucified Christ and persecuted the early church: rebellious Jerusalemand the Roman Empire.
(b) The third and fourth trumpets portray heaven’s judgment againstthe apostasy of the Christian church in the medieval period.
c) The fifth and sixth trumpets describe the warring factions in thereligious world during the late medieval and post-Reformation periods.These periods are characterized by increasing demonic activity that ultimately draws the world into the battle of Armageddon.
No question, history is bloody and full of pain and sorrow. Howshould this sad reality help us realize just how wonderful whatwe have been promised through Jesus really is?
The sixth trumpet brings us to the time of the end. What are God’speople called to do during this time? Before the seventh trumpetsounds, an interlude is inserted, explaining the task and experience ofGod’s people at the end time.
Read Revelation 10:1–4. What is happening here?
“The mighty angel who instructed John was no less a personage than Jesus Christ.”—Ellen G. White Comments, The SDA BibleCommentary, vol. 7, p. 971. He places His feet on the sea and the land,signifying His universal rule and that what He is about to proclaim hasworldwide significance. He shouts with the roar of a lion. A lion’s roarsymbolizes God’s voice (see Hos. 11:10, Rev. 5:5).
John is not allowed to write down what the thunders have said. Thereare things concerning the future that God has not revealed to us throughJohn.
Read Revelation 10:5–7. Compare this passage with Daniel 12:6, 7.What words do they have in common?
When the Angel states that there will “be time no longer” (Rev. 10:6),the Greek word chronos shows that He refers to a period of time. Thispoints back to Daniel 12:6, 7, where an angel states the persecutionof the saints will last for a time, times, and half a time, or 1,260 years(a.d. 538–1798) during which the church was persecuted by the papacy(compare Dan. 7:25). Since in Daniel and Revelation a prophetic “day”symbolizes a year (Num. 14:34, Ezek. 4:6), 360 “days” equal 360 years,and three and a half times (or “years”) equals 1,260 “days” or years.Sometime after this prophetic period, the end would come.
The statement that time will be no longer refers to the time prophecies of Daniel, particularly the 2,300 prophetic days of Daniel 8:14(457 b.c.–a.d. 1844). After this period, there no longer will be prophetictime periods. Ellen White states: “This time, which the angel declareswith a solemn oath, is . . . prophetic time, which should precede theadvent of our Lord. That is, the people will not have another messageupon definite time. After this period of time, reaching from 1842to 1844, there can be no definite tracing of the prophetic time. Thelongest reckoning reaches to the autumn of 1844.”—Ellen G. WhiteComments, The SDA Bible Commentary, vol. 7, p. 971.
What does this statement from Ellen White tell us about why wemust avoid all future date setting?
Read Revelation 10:8–11. Eating in the Bible is used to describe theacceptance of a message from God in order to proclaim it to the people(see Ezek. 2:8–3:11, Jer. 15:16). When received, the message is goodnews; but when it is proclaimed, it sometimes results in bitterness as itis resisted and rejected by many.
John’s bittersweet experience in eating the scroll (representing thebook of Daniel) is related to the unsealing of Daniel’s end-time prophecies. John here represents God’s end-time remnant church that is commissioned to proclaim the everlasting gospel (see Rev. 14:6, 7) at theclose of Daniel’s time prophecy (Dan. 7:25) or 1,260 days/years.
The context indicates that John’s vision points to another bittersweetexperience at the conclusion of the prophetic 2,300-year period. When,on the basis of Daniel’s prophecies, the Millerites thought that Christwould return in 1844, that message was sweet to them. However, whenChrist did not appear as expected, they experienced a bitter disappointment and searched the Scriptures for a clearer understanding.
John’s commission to “prophesy again” to the world points toSabbath-keeping Adventists, raised up to proclaim the message ofthe Second Coming in connection with the prophecies of Daniel andRevelation.
Read Revelation 11:1, 2. What is John ordered to do?
This passage continues the scene of Revelation 10. John was commanded to measure the temple, the altar, and the worshipers. Theconcept of measuring in the Bible refers figuratively to judgment (seeMatt. 7:2). The temple that was to be measured is in heaven, whereJesus ministers for us. The reference to the temple, the altar, andthe worshipers points to the Day of Atonement (see Lev. 16:16–19).This day was a day of “measuring,” as God judged His people. Thus,Revelation 11:1 refers to the judgment that takes place prior to theSecond Coming. This judgment concerns exclusively God’s people—the worshipers in the temple.
Revelation 11:1 shows that the heavenly-sanctuary message lies atthe heart of the final gospel proclamation, which includes the vindication of God’s character. As such, it gives the full dimension of the gospel message regarding the atoning work of Christ and His righteousnessas the only means of salvation for human beings.
Keeping in mind how central blood was to the Day of Atonementritual (see Leviticus 16), how can we always keep before us thereality that the judgment is good news? Why is this truth soimportant?
Read Revelation 11:3–6. In what ways do the two witnesses reflectZerubbabel and Joshua in their royal and priestly roles? See Zech.4:2, 3, 11–14.
The idea of two witnesses comes from the Jewish legal system,which requires at least two witnesses to establish something as true(John 8:17). The two witnesses represent the Bible—both Old and NewTestaments. The two cannot be separated. God’s people are called toproclaim the full Bible message to the world—“ ‘the whole counsel ofGod’ ” (Acts 20:27, NKJV).
The witnesses are pictured as prophesying in sackcloth during theprophetic period of 1,260 days/years (a.d. 538–1798). Sackcloth isthe garment of mourning (Gen. 37:34); it points to the difficult timewhen the truths of the Bible were buried, and covered over, by humantraditions.
Read Revelation 11:7–13. In your own words, describe what happenedto the two witnesses at the end of the prophetic 1,260 days/years.
The beast that kills the two witnesses arises from the very abode ofSatan. This killing of the witnesses applies historically to the atheisticattack on the Bible and the abolition of religion in connection with theevents of the French Revolution. The antireligious system establishedin France possessed the moral degradation of Sodom, the atheistic arrogance of Egypt, and the rebelliousness of Jerusalem. What happenedto Jesus in Jerusalem now happens to the Bible by this antireligioussystem.
The resurrection of the witnesses points to the great revival ofinterest in the Bible in the aftermath of the French Revolution, whichresulted in the rise of the Second Advent movement with its restorationof Bible truth, the establishment of Bible societies, and the worldwidedistribution of the Bible.
Right before the end, the world will witness one final global Bibleproclamation (Rev. 18:1–4). This final message will provoke opposition empowered by the demonic entities, working miracles, to deceivethe world and draw worshipers of the beast into a final battle againstGod’s faithful witnesses (see Rev. 16:13–16; Rev. 14:12).
Friday February 15
Further Thought: The seventh trumpet (Rev. 11:15–18) signals theconclusion of this earth’s history. The time has come for God to revealHis power and to reign. This rebellious planet, which has been under thedominion of Satan for thousands of years, is about to come back underGod’s dominion and rule. It was after Christ’s death on the cross and Hisascension to heaven that Christ was proclaimed to be the legitimate rulerof the earth (Rev. 12:10, 11). Satan continues to wreak all the havoc hecan, knowing that his time is short (Rev. 12:12). The seventh trumpetheralds that the usurping powers have been dealt with and that this worldfinally has come under Christ’s rightful rule.
The seventh trumpet outlines the content of the remainder of thebook: (1) The nations were angry: Revelation 12–14 describes Satanas filled with anger (Rev. 12:17), who with his two allies—the seabeast and the earth beast—prepares the nations of the world to fightagainst God’s people. (2) Your wrath has come: God’s answer to theanger of the nations is the seven last plagues, which are referred to asGod’s wrath (see Rev. 15:1). (3) The time for the dead to be judged isdescribed in Revelation 20:11–15. (4) And to reward God’s servants isportrayed in Revelation 21 and 22. (5) To destroy those who destroy theearth: Revelation 19:2 states that end-time Babylon is judged becauseit destroyed the earth. The destruction of Satan, his hosts, and histwo allies is the final act in the drama of the great controversy (Rev.19:11–20:15).
Discussion Questions:
At times we find that preaching the gospel can be a bitterexperience (Rev. 10:10); our words are rejected and mocked, andwe ourselves can be rejected and mocked. Sometimes preachingcan even stir up opposition. What Bible characters can you thinkof who faced such trials, and what can we learn from their experiences for ourselves?
Reflect on the following statement: “Again and again have Ibeen warned in regard to time setting. There will never again bea message for the people of God that will be based on time. Weare not to know the definite time either for the outpouring of theHoly Spirit or for the coming of Christ.”—Ellen G. White, SelectedMessages, book 1, p. 188. What problems do you see with draftingoverly detailed prophetic charts of the final events after 1844?How can one safeguard against the pitfalls that charts like thesemay bring?
Sabbath Afternoon
Read for This Week’s Study: Revelation 12; Gen. 3:15; Isa.14:12–15; Dan. 7:23–25; 2 Thess. 2:8–12; Rev. 13:13, 14; Rev. 19:20.
Memory Text: “ ‘And they overcame him by the blood of the Lamband by the word of their testimony, and they did not love their livesto the death’ ” (Revelation 12:11, NKJV).
Revelation 12–14 prepares us for the last-day events section ofthe book (Rev. 15:1–22:21). While the first half of the book(Rev. 1:1–11:19) describes the spiritual struggles of the churchin a hostile world throughout the Christian Era, the remainder focuseson key events leading up to the Second Coming and God’s kingdom.
The purpose of chapter 12 is to give us the big picture behind thefinal crisis of world history. It shows us the development throughouthistory of the great controversy between Christ and Satan.
In the book of Revelation, Satan is the archenemy of God and Hispeople. His existence is real, and he stands behind all evil and rebellionin the universe. He knows that his last chance to succeed against Godbefore the Second Coming is to win the battle of Armageddon. So, hefocuses all his efforts on preparing for that event.
Revelation 12 is intended to provide God’s people with an assurancethat Satan will not succeed. It is also a warning that Satan is determinedand will wage all-out war against God’s last-day remnant church andthat their only hope and power to overcome is found in Christ.
* Study this week’s lesson to prepare for Sabbath, February 23.
Read Revelation 12:1–5. In vision, John sees two great signs. The first isa woman pregnant with a Child, and the second is a dragon. What dothese signs (or symbols) represent, and what do these verses teach?
A woman in the Bible is used as a symbol for God’s people (2 Cor.11:2): a chaste woman stands for faithful believers, while a harlotstands for apostate Christians. The woman in Revelation 12 firstsymbolizes Israel, to whom the Messiah came (Rev. 12:1–5); in verses13–17 she stands for the true church that gives birth to the remnant.
This woman is portrayed as clothed with the sun and with the moonunder her feet. The sun represents the glory of Christ’s character, His righteousness (Mal. 4:2). He is “the light of the world” (John 8:12), and Hispeople are to reflect the light of God’s loving character to the world (Matt.5:14–16). The moon, as “the lesser light” (Gen. 1:16), points to the OldTestament promises foreshadowing the work of Christ in the gospel era.
The next thing John sees in the vision is a “fiery red dragon havingseven heads and ten horns” (Rev. 12:3, NKJV). This dragon is lateridentified as Satan (Rev. 12:9). His “tail,” symbolizing the meansused to deceive (Isa. 9:14, 15; Rev. 9:10), dragged a third of the starsfrom heaven down to the earth (Rev. 12:4). This action shows that,having fallen from his exalted position in heaven (Isa. 14:12–15),Satan was able to deceive a third of the angels. These fallen angelsare the demons who assist the devil in opposing God and His work ofsalvation (see 1 Tim. 4:1). Revelation also uses the dragon, describedas “having seven heads and ten horns,” as a symbol of those agents inthe world used by Satan—pagan Rome (Rev. 12:4) and spiritualism(Rev. 16:13). “The dragon is said to be Satan (Revelation 12:9); he itwas that moved upon Herod to put the Saviour to death. But the chiefagent of Satan in making war upon Christ and His people during thefirst centuries of the Christian Era was the Roman Empire, in whichpaganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of paganRome.”—Ellen G. White, The Great Controversy, p. 438.
Read Revelation 12:9. Satan is called “that serpent of old” (NKJV). Whatconnection exists between Genesis 3:15 and the dragon’s attempt todestroy the seed of the woman “as soon as it was born” (Rev. 12:4)?
From the beginning, Satan was waiting for the Messiah—the Child tobe born—in order to destroy Him. When the Messiah was finally born,Satan used pagan Rome (also symbolized as the dragon in Revelation12:4) to try to destroy Him (see Matt. 2:13–16). But the Child was“caught up to God and His throne” (Rev. 12:5, NKJV).
Read Revelation 12:7–9, which talks about a war in heaven. Whatwas the nature of that war that resulted in Satan’s expulsion fromheaven?
Satan was cast out of heaven at the beginning of the great controversy, when he rebelled against God’s government. He wanted to seizeGod’s throne in heaven and be “like the most High” (Isa. 14:12–15). Hestood in open revolt against God but was defeated and exiled on earth.However, by deceiving Adam and Eve, Satan usurped Adam’s rule overthis world (Luke 4:6). As the self-proclaimed ruler of this world (John12:31), Satan claimed the right to attend the heavenly council as earth’srepresentative (Job 1:6–12). However, since his defeat at the cross,Satan and his fallen angels have been confined to the earth as a prisonuntil they receive their punishment (2 Pet. 2:4, Jude 6).
By His death, Jesus redeemed what was lost, and Satan’s true character was revealed before the universe. “Satan saw that his disguisewas torn away. His administration was laid open before the unfallenangels and before the heavenly universe. He had revealed himself as amurderer. By shedding the blood of the Son of God, he had uprootedhimself from the sympathies of the heavenly beings. Henceforth hiswork was restricted.”—Ellen G. White, The Desire of Ages, p. 761.Before the whole universe, the rule over the earth was transferred fromSatan to Jesus, and He was proclaimed the legitimate ruler over theearth (Eph. 1:20–22, Phil. 2:9–11).
Jesus foretold this event, saying: “ ‘Now judgment is upon this world;now the ruler of this world will be cast out’ ” (John 12:31, NASB).
With this judgment on Satan, the “ ‘salvation and strength, and thekingdom of our God, and the power of His Christ have come’ ” (Rev.12:10, NKJV). Satan still has limited power to harm God’s people onearth, but it is with a realization that “he has a short time” left (Rev.12:12, NKJV). Although his time is indeed “short,” he is doing all thathe can to cause pain, suffering, and havoc here.
What does Revelation 12:11 teach about how to defend againstthe devil? (See also Eph. 6:10–18.)
Read Revelation 12:13, 14. Having been barred from heaven, Satancontinues his attack on the church during the prophetic 1,260 days/years. How was God involved with the church during that period?
“The casting down of Satan as an accuser of the brethren in Heavenwas accomplished by the great work of Christ in giving up his life.Notwithstanding Satan’s persistent opposition, the plan of redemption was being carried out. . . . Satan, knowing that the empire he hadusurped would in the end be wrested from him, determined to spare nopains to destroy as many as possible of the creatures whom God hadcreated in his image. He hated man because Christ had manifested forhim such forgiving love and pity, and he now prepared to practice uponhim every species of deception by which he might be lost; he pursuedhis course with more energy because of his own hopeless condition.”—Ellen G. White, The Spirit of Prophecy, vol. 3, pp. 194, 195.
No question, Satan continues his activities on earth by pouring hisfury against the great object of Christ’s love on earth—the church.However, the church finds divine protection in the desolate, wildernessplaces of the earth during the prophetic period of 1,260 days/years.
The period of Satan’s persecution is mentioned twice in Revelation12 in terms of 1,260 days/years (Rev. 12:6) and “a time and times andhalf a time” (Rev. 12:14, NKJV). Both time periods refer to the durationof the little horn’s persecuting activity mentioned in Daniel 7:23–25. Inthe Bible, prophetic days symbolize years. The time in history that fitsthis prophetic period is a.d. 538–1798, during which time the RomanCatholic church, as a church-state power, dominated the Western worlduntil 1798, when Napolean’s General Berthier brought Rome’s oppressive power to an end, at least temporarily.
During this long period of persecution, the dragon spews floodingwaters out of his mouth in order to destroy the woman. Waters represent peoples and nations (Rev. 17:15). Armies and nations were sentby Rome against God’s faithful people during this time. Near the endof this prophetic period, a friendly earth swallows the waters and savesthe woman, providing a safe haven for her. This provision points to therefuge that America, with its religious freedom, supplied (Rev. 12:16).
Think of how long the persecution here lasted: 1,260 years. Whatshould this great duration tell us about how limited we are inunderstanding why things, such as the return of Christ, seem tobe taking so long, at least from our perspective?
Read Revelation 12:17. At the end time, against whom does Satanmake all-out war?
The word “rest,” or “remnant,” describes those who remain faithful toGod while the majority apostatize (1 Kings 19:18, Rev. 2:24). While themajority of people in the world side with Satan at the end of time, a groupof people whom God raised up after 1798 will remain faithful to Christ inthe face of Satan’s full fury.
What are the two characteristics of the remnant in Revelation 12:17?How can one be sure that he or she belongs to God’s end-timeremnant?
The end-time remnant keeps God’s commandments. Revelation 13shows that the first tablet of the Decalogue will be central to the end-timeconflict. The key component of the first four commandments is worship.The main issue in the final crisis is who should be worshiped. While thepeople in the world will choose to worship the image of the beast, theremnant will worship God the Creator (Rev. 14:7). The fourth commandment, the Sabbath, points specifically to God as our Creator, which is onereason it will play a pivotal role in the final crisis at the end.
Also, the end-time remnant’s second characteristic is that they “havethe testimony of Jesus Christ,” which Revelation 19:10 (NKJV) explainsis “ ‘the spirit of prophecy.’ ” By comparing this verse with Revelation22:9, we see that John’s “brethren” who have the testimony of Jesus areprophets. Therefore, “the testimony of Jesus” refers to Jesus testifying tothe truth through His prophets, just as He did through John (Rev. 1:2).Revelation shows that at the time of the end, God’s people will have the“spirit of prophecy” in their midst to guide them through those difficulttimes, as Satan will make every effort to deceive and destroy them. AsAdventists, we have been given that gift of prophetic insight in the ministry and writings of Ellen G. White.
What do you see as some of the most incredible insights we havebeen given through “the spirit of prophecy”? What obligationsdoes this gift put on us, individually and as a church?
Revelation 12:17 marks a shift in Satan’s strategy as he tries to winthe people of the world and even seeks to deceive Christ’s faithful followers. Throughout Christian history, Satan has opposed God’s work ofsalvation, primarily by means of subtle compromise within the churchand through coercion and persecution from without. History shows that,while successful for many centuries, this strategy was counteracted by theReformation and the gradual rediscovery of Bible truth by God’s people.However, as Satan realizes that his time is running out, he intensifies hisefforts and goes “to wage war” against God’s end-time remnant (Rev.12:17, MEV). His attacks on the remnant will include a large elementof deception. Demons working miracles and spiritualistic manifestationswill be introduced (Rev. 16:14). This shift in Satan’s strategy correspondsto the transition from a historical to an end-time focus (see Matt. 24:24).
It is significant that the word “deceive” is used regularly in Revelation12-20 to describe Satan’s end-time activities. The word “deceive” begins(Rev. 12:9) and concludes (Rev. 20:7–10) the description of Satan’s endtime activities in Revelation.
Read 2 Thessalonians 2:8–12 along with Revelation 13:13, 14 andRevelation 19:20. What is the nature of Satan’s end-time deception?
Revelation 12–20 portrays Satan, endeavoring to deceive the world(see Rev. 12:9, 13:14, 18:23, 19:20, 20:8). He uses, in turn, political andreligious powers to do his work: pagan Rome, symbolized by the dragon(Rev. 12:4, 5); followed by a power symbolized by the sea beast (Rev.12:6, 15; Rev. 13:1–8); and, finally, a power symbolized by the earth beast(Rev. 13:11). Throughout the rest of the book, the members of this satanictriad—paganism/spiritualism as symbolized by the dragon; RomanCatholicism, symbolized by the sea beast; and apostate Protestantism,symbolized by the lamblike, or earth beast—are inseparably united inopposing God’s activities in the world. They work together to deceivepeople, in order to turn them away from God and to get them to side withSatan in the “battle of that great day of God Almighty” (Rev. 16:13, 14,NKJV). These false religious systems will be destroyed together at theSecond Coming (Rev. 19:20), while the dragon, symbolizing the devil,who worked through these earthly powers (Rev. 12:9), will be destroyedat the end of the thousand years (Rev. 20:10). Revelation shows that theend-time deception will be so great that most people will be led to choosethe way of destruction (Matt. 7:13).
Twice in Revelation a call is made for wisdom and spiritual discernment in order to perceive and withstand the deceptive nature of Satan’send-time activities (Rev. 13:18, Rev. 17:9). What kind of wisdom is inview here? According to James 1:5, how can we obtain that wisdom?
Friday February 22
Further Thought: Read Ellen G. White, “Snares of Satan,” pp. 518–530, in The Great Controversy.
The purpose of Revelation 12 is, first of all, to tell God’s peoplethat end-time events are a part of the great conflict between Christand Satan. The book warns God’s people about what they are facingtoday and are about to confront in an even more serious manner in thefuture—an experienced and furious enemy. Paul warns us of the endtime activity “of Satan, with all power, signs, and lying wonders, andwith all unrighteous deception among those who perish, because theydid not receive the love of the truth, that they might be saved” (2 Thess.2:9, 10, NKJV).
Revelation urges us to take the future seriously and make our dependence on God our priority. On the other side, Revelation assures usthat although Satan is a strong and experienced enemy, he is not strongenough to overcome Christ (see Rev. 12:8). For God’s people, hopecan be found only in the One who in the past has victoriously defeatedSatan and his demonic forces. And He has promised to be with Hisfaithful followers “ ‘always, even to the end of the age’ ” (Matt. 28:20,NKJV).
Discussion Questions:
As Seventh-day Adventists, we see ourselves as fulfilling thecharacteristics of the end-time remnant. What a privilege! Also,what a responsibility! (See Luke 12:48.) Why must we be careful,however, not to think that this role guarantees our own personalsalvation?
“We talk altogether too much about the power of Satan. It istrue that Satan is a powerful being; but I thank God for a mightySaviour, who cast the evil one from heaven. We talk of our adversary, we pray about him, we think of him; and he looms up greaterand greater in our imagination. Now why not talk of Jesus? Whynot think of his power and his love? Satan is pleased to have usmagnify his power. Hold up Jesus, meditate upon him, and bybeholding, you will become changed into his image.”—Ellen G.White, The Advent Review and Sabbath Herald, March 19, 1889.In what ways do Christians magnify Satan’s power? On the otherhand, what dangers are there in denying not just the reality ofSatan’s power but the reality of his very existence, as well?
Sabbath Afternoon
Read for This Week’s Study: Revelation 13, Rev. 17:8, Dan.7:24, 2 Thess. 2:2–12, Rev. 12:14–16, 1 Kings 18:38.
Memory Text: “Then the dragon was angry with the woman, andhe went to wage war with the remnant of her offspring, who keepthe commandments of God and have the testimony of Jesus Christ”(Revelation 12:17, MEV).
Revelation 12 describes Satan’s attacks against God’s faithfulpeople, including persecution by pagan Rome and later papalRome during the 1,260 days/years (a.d. 538–1798; see Rev.12:6, 13, 14 and Lesson 7, Tuesday). Chapter 13 describes in more detailSatan’s attacks during Christian history with the help of two allies, bothportrayed as beasts. Under Satan’s direction, the dragon and these twobeasts will unite at the end of time to oppose God’s redemptive activities and seek to win the allegiance of the world.
A word of caution is necessary. It is easier to interpret propheciesalready fulfilled in the past. But when we come to prophecies yet to befulfilled, as we do in Tuesday’s study, we need to be more cautious. Godshows us what will happen at the time of the end so that we will not besurprised, but He does not tell us every detail we would like to know.
We must always remember that while these prophecies tell us whatwill happen at the end, they do not tell us when and exactly how thefinal events will unfold. We must, therefore, be careful not to speculatebeyond what prophecy tells us. Let us not forget that the prophecies ofRevelation have practical purposes: to teach us how to live today andto be prepared for the future.
* Study this week’s lesson to prepare for Sabbath, March 2.
Read Revelation 13:1–4, 8 and Revelation 17:8. What are the characteristics of this beast, and what are the phases of its existence?
John watches as a monstrous beast rises out of the sea. While a beastrepresents a political power, the description of the sea beast points to apolitical power that has religion as a dominant characteristic. The sea symbolizes the largely populated area of Europe out of which the sea beastrises to power after the downfall of the Roman Empire (see Rev. 17:15).
John describes the beast as it emerges from the water. The beast hasseven heads and ten horns, the same as the dragon in Revelation 12:3,4, showing its close connection with pagan Rome. Upon the headsof the beast is a blasphemous name, and upon the horns are royalcrowns. The heads of the beast are the kingdoms that Satan has usedto persecute God’s people throughout history (see Rev. 17:9–11). Theblasphemous name points to the divine title the beast claims. The tenhorns point to Daniel 7:24, symbolizing the nations that sprang out ofthe Roman Empire after its demise. These characteristics of the seabeast all point to the papacy that grew out of the pagan Roman Empire.
The beast from the sea resembles a leopard with feet of a bear and themouth of a lion. As such, the beast combines the characteristics of thefour beasts (symbols of world empires) in Daniel 7:2–7: Babylon, MediaPersia, Greece, and Rome. However, John lists them in reverse order,which from his first-century perspective shows that the sea beast is relatedto the fourth beast of Daniel 7, the Roman Empire.
The dragon (the pagan Roman Empire empowered by Satan) gave thebeast his power, his throne, and great authority. Just as the Father has givenHis throne and authority to Christ (Rev. 2:27), so Satan invests the beastas his coregent and representative on earth.
Revelation 13:5–7 states that the period of the beast’s persecutingactivities through Christian history is 42 “months.” As we have seen,persecution of the pure woman lasted for “a time and times and half atime;” that is three and a half “times” or prophetic “years” (Rev. 12:13,14; compare Dan. 7:25). Forty-two prophetic “months” equals 30 daysmultiplied by 42, or 1,260 days/years (Rev. 12:6). Therefore, “a time andtimes and a half a time,” 42 “months,” and 1,260 “days” all refer to thesame time period of 1,260 years.This phase ends when John sees “one ofhis [the beast’s] heads as if it had been mortally wounded” (emphasis supplied). The subsequent healing of this deadly wound points to a time after1798 when the beast would be revived and its power restored. The healingof the deadly wound draws the admiration of the world, and they worshipboth the dragon and the beast.
Revelation 13:5 specifies a time period of persecution that we talkedabout in yesterday’s study. The 42 months of the beast’s activities isthe same time period as the 1,260 days/years of the persecution of thewoman/church in Revelation 12:6, 14. (A prophetic “day” symbolizesa year [Num. 14:34, Ezek. 4:6]. See Tuesday’s study in Lesson 7.) Theyear a.d. 538 marks appropriately the beginning of this prophetic periodwhen the Roman church, with the pope as its head, established itselfas a church-state power that dominated the Western world throughoutmedieval times. The events of the French Revolution inflicted the deadlywound upon the beast in a.d. 1798, thus bringing the church’s oppressiverule and the state-empowered religion to a temporary end.
Compare Revelation 13:5–8 with Daniel 7:24, 25 and 2 Thessalonians2:2–12. In what way do the activities of the sea beast mirror thedescriptions of the little horn and the man of lawlessness?
The sea beast’s activities during the prophetic period of 1,260 days/years are stated in terms of blasphemies. In the New Testament, blasphemy can denote a claim of equality with God (John 10:33, Matt.26:63–65) and the action of usurping His authority (Mark 2:7). Thesea beast’s blasphemies are directed “against God, to blaspheme Hisname, His tabernacle, and those who dwell in heaven” (Rev. 13:6,NKJV). The dwelling of God is the sanctuary in heaven, where Christministers on behalf of our salvation. The sea beast seeks to negateChrist’s mediatorial work by attempting to replace it with a humanpriesthood that claims to administer salvation and the forgiveness ofsins. Assuming these powers that belong only to God is the essenceof blasphemy.
Revelation 13 points to a time of major apostasy in Christianity,which was fulfilled when Roman Catholicism claimed the position andauthority of God with the pope as its head. Those who refused submission to Rome experienced persecution and martyrdom. Although todaysuch statements are viewed as harsh, even bigoted, the present cannoterase the history, no matter how much some people wish that it would.
How can we stay faithful to prophecy about church history andyet, at the same time, be kind and cautious as we present thesetruths to others?
The first half of Revelation 13 describes the Roman Catholic poweractive during the prophetic period of 1,260 days/years. With the eventsof the French Revolution, this religio-political system received a deadlywound. However, the mortal wound will eventually be healed, restoringthis system to life. The second half of the chapter describes how thehealing of the sea beast’s deadly wound actually will happen.
Read Revelation 13:11. What are the characteristics of the secondbeast? In light of Revelation 12:14–16, what is the significance ofthe fact that this beast emerges out of the earth?
John observes the emergence of another beast. Unlike the first beast,the second beast arises out of the earth. This second beast is a worldpower, with influence of the same caliber as the first beast. However, incontrast to the sea beast, which had a terrifying appearance, the earthbeast appears harmless, at least at first. It has “two horns like a lamb”(Rev. 13:11, NKJV). This lamb is a symbol for Christ. Thus, this endtime power appears to be Christlike.
This power arises in territory that protected the woman, a symbol ofGod’s true church, from the dragon’s persecuting flood at the conclusionof the 1,260 days/years (Rev. 12:14–16). This earth beast is obviously anew player on the scene, having arisen as a world power after the sea beastreceived the deadly wound during the events of the French Revolution,which means the earth beast is exclusively an end-time player.
“What nation of the New World was in 1798 rising into power,giving promise of strength and greatness, and attracting the attentionof the world? The application of the symbol admits of no question.One nation, and only one, meets the specifications of this prophecy;it points unmistakably to the United States of America.”—Ellen G.White, The Great Controversy, p. 440.
Revelation 13:11 shows, however, that America, largely Protestant,will eventually start speaking like the dragon, like the devil himself,with a worldwide influence similar to the Roman Empire. This end-timepower will be instrumental in making the whole world worship the firstbeast, which received the deadly wound. In other words, the UnitedStates, which at one time had provided protection and a haven for thechurch, at some point will play a persecuting role in last-day events.
When the United States was first identified as the second beast ofRevelation 13, it had nowhere near the power and influence it hasnow. How does this fact help affirm the identification of the UnitedStates as the power depicted in this prophecy?
Read Revelation 13:12, 13. How do 1 Kings 18:38 and Acts 2:3 help usunderstand the nature of the lamblike beast’s deceptive activities—the greatest of which is bringing fire down from heaven?
By working miracles, the lamblike beast will convince many thatits words are true despite not being in full harmony with Scripture.“Through the agency of spiritualism, miracles will be wrought, thesick will be healed, and many undeniable wonders will be performed.”—Ellen G. White, The Great Controversy, p. 588. These miracles helpthe lamblike beast to persuade the inhabitants of the earth to make animage to the sea beast that received the deadly wound.
The healing of the sea beast’s deadly wound refers to the restoration of theRoman papacy as a religio-political power. The lamblike beast also will beginspeaking like a dragon and exercising the power of the sea beast, showingthat it will become as intolerant as the nations represented by these symbols.
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemnavowals of the Declaration of Independence, and to the Constitution. . . .But the inconsistency of such action is no greater than is representedin the symbol. It is the beast with lamblike horns—in profession pure,gentle, and harmless—that speaks as a dragon. . . .
“ ‘Saying to them that dwell on the earth, that they should make animage to the beast.’ Here is clearly presented a form of governmentin which the legislative power rests with the people, a most strikingevidence that the United States is the nation denoted in the prophecy.
“But what is the ‘image to the beast’? and how is it to be formed? Theimage is made by the two-horned beast, and is an image to the beast.It is also called an image of the beast. Then to learn what the image islike and how it is to be formed we must study the characteristics of thebeast itself—the papacy.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost theSpirit and power of God; and in order to control the consciences of thepeople, she sought the support of the secular power. The result was thepapacy, a church that controlled the power of the state and employed it tofurther her own ends, especially for the punishment of ‘heresy.’. . .
“When the leading churches of the United States, uniting upon suchpoints of doctrine as are held by them in common, shall influence the stateto enforce their decrees and to sustain their institutions, then ProtestantAmerica will have formed an image of the Roman hierarchy, and theinfliction of civil penalties upon dissenters will inevitably result. . . .
“The ‘image to the beast’ represents that form of apostate Protestantismwhich will be developed when the Protestant churches shall seek theaid of the civil power for the enforcement of their dogmas.”—Ellen G.White, The Great Controversy, pp. 442–445.
Revelation 13 indicates that the lamblike beast will have the leadingrole in the final crisis. This world power will establish a global systemin an attempt to control the beliefs of people. This system will mirrormedieval Christianity under papal control.
Read Revelation 13:16, 17 along with Deuteronomy 6:4–8. What doesputting the mark on the right hand or the forehead have to do withthe commandments of God?
People of all social classes will be pressured to receive the mark of thebeast on their right hands or their foreheads. Just as the seal in the foreheadidentifies those whom God regards as His (Rev. 7:3, 4; Rev. 14:1), so themark of the beast identifies the worshipers of the beast.
The mark of the beast is not a visible sign of any kind. Its placement onthe right hand or on the forehead counterfeits the instruction that Mosesgave the Israelites to bind God’s law as a sign upon their hands or theirforeheads (Deut. 6:8). The right hand has to do with behavior, while theforehead has to do with the mind or mental agreement. Some will chooseto receive the mark of the beast to escape the threat of death, while otherswill be fully committed mentally and spiritually to this apostate system ofworship.
The central issues in the final crisis will be worship and obedience to Godin keeping His commandments (Rev. 14:12). The Sabbath commandment,in particular, will be the test of faithfulness and obedience to God. As theSabbath is the distinctive sign of the obedience of God’s faithful people(Ezek. 20:12, 20), so the mark of the beast is the sign of allegiance to thebeast.
The mark of the beast involves the substitution of a human commandment for God’s commandment. The greatest evidence of this factis the humanly established institution of Sunday (see Dan. 7:25) as theday of worship instead of the seventh-day Sabbath, the day mandatedin Scripture by our Creator. The attempt to change the sign of God’sauthority to another day is an attempt to usurp the role and power ofGod Himself. “The mark of the beast is the papal sabbath. . . . When thedecree shall go forth enforcing the counterfeit sabbath, and the loud cryof the third angel shall warn men against the worship of the beast and hisimage, . . . then those who still continue in transgression will receive themark of the beast.”—Ellen G. White, Evangelism, pp. 234, 235.
Revelation 13:18 (NKJV) says: “Here is wisdom. Let him who hasunderstanding calculate the number of the beast, for it is the number ofa man: His number is 666.” Who is this man? Paul describes him as “theman of sin” (2 Thess. 2:3). This designation points to the papal powersymbolized by the sea beast, whose blasphemous name on its headspoints to the divine title it claims for itself, supposedly standing in theplace of the Son of God on earth.
Friday March 1
Further Thought: Revelation shows that the Sabbath will be a signof obedience at the end of history. We have to remember, however, thata person’s observance of Sunday now does not itself mean that he orshe has the mark of the beast. Sunday keeping will become “the markof the beast” only when, having clearly understood the issues involvedin choosing a day of worship, despite the deceptions out there, peoplemake their choice either for or against God. However, that time still liesin the future.
“No one has yet received the mark of the beast. The testing time hasnot yet come. There are true Christians in every church, not exceptingthe Roman Catholic communion. None are condemned until they havehad the light and have seen the obligation of the fourth commandment.But when the decree shall go forth enforcing the counterfeit sabbath,and the loud cry of the third angel shall warn men against the worshipof the beast and his image, the line will be clearly drawn between thefalse and the true. Then those who still continue in transgression willreceive the mark of the beast.”—Ellen G. White, Evangelism, pp. 234,235.
Let us remember that Sunday observance today does not make a person lost any more than Sabbath observance makes a person saved. Thetime is coming, however, when “the mark of the beast” will become thecentral issue and when choosing a day of worship will be the test offaithfulness. Revelation appeals to God’s people to take the Bible and,with a heart-searching spirit, study the prophetic word for themselvesand make every effort to reach with the gospel those who are todayunreached for Christ.
Discussion Questions:
As you observe the situation in the world today, what trendsdo you see in the religious and political spheres that seem to beleading toward the fulfillment of the prophecy of Revelation 13?
As we await the end, what should be our attitude towardChristians in other denominations? Think of the following counsel: “Our ministers should seek to come near to the ministers ofother denominations. Pray for and with these men, for whomChrist is interceding. A solemn responsibility is theirs. As Christ’smessengers we should manifest a deep, earnest interest in theseshepherds of the flock.”—Ellen G. White, Testimonies for theChurch, vol. 6, p. 78.
In our attitude toward Christians in other denominations, howcan we avoid manifesting a superior attitude or an un-Christianspirit? How are we to show respect for them and their personalfaith without compromising our beliefs?
Sabbath Afternoon
Read for This Week’s Study: Rev. 14:6–12; Matt. 24:14;Eccles. 12:13, 14; Exod. 20:2–11; Isa. 21:9; Isa. 34:8–10.
Memory Text: “Here is the patience of the saints; here are those whokeep the commandments of God and the faith of Jesus” (Revelation14:12, NKJV).
Revelation shows that Satan’s end-time deception will be sosuccessful that the world will choose to worship the beast andreceive its mark. Yet, Revelation 14:1–5 tells us that God willhave His remnant, those who will take their stand for the Lord whenmost of the world doesn’t.
In the end, people will have to choose, not whether to worship or not(everyone always worships something), but rather, whom to worship.The worshipers of the beast will receive the mark on their right handsor on their foreheads, symbolic of their choice to serve this apostatesystem with their deeds and/or minds.
At the same time, the world will witness a great proclamation of thegospel such as has not been seen since the day of Pentecost. Before thejudgments of God are poured out upon rebellious humanity, God willsend His warning messages “to every nation, tribe, tongue, and people”(Rev. 14:6, NKJV). God does not want anyone to perish but all to besaved, which is why Christ’s death was for all humanity. The questionis who will accept that provision and who won’t.
* Study this week’s lesson to prepare for Sabbath, March 9.
Just before the end, God sends His warning messages, symbolically portrayed in terms of three vocal angels flying in the sky. TheGreek word for angel (angelos) means “messenger.” Evidence fromRevelation suggests that the three angels stand for God’s people whoare entrusted with the end-time message to share with the world.
Read Revelation 14:6 along with Matthew 24:14. The first angel’smessage is referred to as the “everlasting gospel” (Rev. 14:6). Whatdoes describing this proclamation as “the everlasting gospel” tell usabout the content and purpose of the first angel’s message? Why isthis message central to all that we believe?
This first end-time message is the gospel proclamation in the contextof the hour of God’s judgment that has come upon the world. The gospel is good news about God, who saves human beings on the basis offaith in Jesus Christ and His work for them. The gospel is “everlasting”because God never changes. His plan was put in place even before weexisted (2 Tim. 1:9, Titus 1:2). The first angel’s message includes bothsalvation and judgment. It is good news for those who give glory toGod and worship Him as their Creator, but it also is a judgment warning for those who reject the Creator and the sign of true worship He hasgiven—the seventh-day Sabbath.
The three angels are described as proclaiming the messages with “aloud voice” (Rev. 14:7, 9). These messages are urgent and important;they must be heard by all because it concerns their eternal destiny. Assuch, they must be proclaimed to every nation, tribe, tongue, and people. This proclamation is particularly significant because, at the time ofthe end, the beast will exercise authority over “every tribe, tongue, andnation” (Rev. 13:7, NKJV). Satan’s deceptive activities, worldwide inscope, are met by the end-time proclamation of the gospel worldwide.
The three angels’ messages are proclaimed by God’s people to counter Satan and his end-time allies—the dragon, a symbol of paganism/spiritualism; the sea beast, which signifies Roman Catholicism; and thefalse prophet, or lamblike beast, representing apostate Protestantism(Revelation 13). They will operate up through the time of the sixthplague (Rev. 16:13, 14). Thus, the world is presented with two rivalmessages, each with the goal to win the allegiance of the people onearth.
As Seventh-day Adventists, we are called to reach the world withthe end-time truths contained in the three angels’ messages. Whatare you doing to help do just that? What more could you be doing?
Read Revelation 14:7 along with Ecclesiastes 12:13, 14. What does itmean to “fear God”? How does the concept of fearing God relate tothe gospel, and what does the gospel have to do with keeping God’scommandments? (See also Rom. 7:7–13.) What is the connectionbetween fearing God and glorifying Him?
The call to “ ‘fear God and give glory to Him’ ” (Rev. 14:7, NKJV)is proclaimed in the context of the “everlasting gospel.” A realizationof what Christ has done for our salvation results in a positive responseto Him.
In the Bible, fearing God and giving glory to Him are closely related(Ps. 22:23, Rev. 15:4). Together, they designate a right relationshipwith God (Job 1:8) and obedience to Him.
To fear God does not mean to be afraid of Him but to take Him seriously and allow His presence in our lives. God’s end-time people arethe ones who fear God (see Rev. 11:18, Rev. 19:5). God desires Hispeople to love Him (Deut. 11:13, Matt. 22:37), obey Him (Deut. 5:29,Eccl. 12:13), and reflect His character (Gen. 22:12).
It is important for God’s people to give Him glory because “ ‘thehour of His judgment has come’ ” (Rev. 14:7, NKJV). The judgmentin view here is the pre-Advent investigative judgment, which takesplace prior to the Second Coming. The purpose of this judgment isto reveal whether or not we are truly serving God—a choice mademanifest by our works (see 2 Cor. 5:10). At the conclusion of thisjudgment, the destiny of every person is decided (Rev. 22:11), andJesus will come to bring His reward to every person according to hisor her deeds (Rev. 22:12).
Judgment in Revelation 14 is a part of the gospel. To those who are ina right relationship with God, judgment is good news; it means vindication, salvation, freedom, and eternal life. However, it is bad news forthe disobedient, unless they repent and turn to God by accepting thisend-time, judgment-hour message. God does not want anyone to perishbut all to come to repentance (2 Pet. 3:9).
How could you stand, alone, in the judgment? What verdictwould your life reveal? What does your answer tell you about theneed for the gospel and why it is linked so closely together withjudgment in the first angel’s message?
Revelation shows that the central issues in the last crisis of earth’s historywill be worship and obedience to God, as revealed in keeping His commandments (Rev. 14:12). The people of the world will fall into two groups:those who fear and worship God, and those who fear and worship the beast.
Review the first four commandments of the Decalogue (Exod. 20:2–11). Then go through Revelation 13. How does the beast’s demandfor worship (Rev. 13:7, 8), the setting up of an image to the beastto be worshiped (Rev. 13:14, 15), blasphemy of God and His name(Rev. 13:5, 6), and receiving of the mark of the beast (Rev. 13:16,17) point to Satan’s attacks on the first four commandments of theDecalogue in the final crisis?
The central concept of the first four commandments of the Decalogueis worship. Revelation indicates that these commandments will becomethe standard of loyalty to God in the final crisis. The final conflictbetween Christ and Satan plainly will revolve around worship and thefirst four commandments.
The key issue in the final crisis is emphasized in the second exhortation of the first angel’s message. The call to “ ‘worship Him whomade heaven and earth, the sea and springs of water’ ” (Rev. 14:7,NKJV) is almost an exact quotation of the fourth commandment of theDecalogue (Exod. 20:11). This fact shows that the call to worship Godthe Creator is a call to Sabbath observance.
Rest and worship on the seventh day—Saturday—is a special sign ofour relationship with God (Exod. 31:13, Ezek. 20:12). The first angel’smessage is a call to worship the Creator.
“While the observance of the false sabbath in compliance with thelaw of the state, contrary to the fourth commandment, will be an avowalof allegiance to a power that is in opposition to God, the keeping ofthe true Sabbath, in obedience to God’s law, is an evidence of loyaltyto the Creator. While one class, by accepting the sign of submission toearthly powers, receive the mark of the beast, the other choosing thetoken of allegiance to divine authority, receive the seal of God.”—EllenG. White, The Great Controversy, p. 605.
How is our view of Creation and Salvation related? Why is resting on the Sabbath as God did so important?
The second angel’s message announces the fall, or apostasy, ofBabylon and identifies it as a false religious system. In Revelation 17:5,“Babylon is said to be ‘the mother of harlots.’ By her daughters must besymbolized churches that cling to her doctrines and traditions, and followher example of sacrificing the truth and the approval of God, in order toform an unlawful alliance with the world.”—Ellen G. White, The GreatControversy, pp. 382, 383.
Read Revelation 14:8 along with Revelation 18:2 and Isaiah 21:9. Thetwofold repetition of the word “fallen” points to Babylon’s progressive apostasy and signifies the certainty of her full moral collapse.Babylon is described as already fallen, but her fall is also describedas future. Why is that?
The end-time Babylon in Revelation is a union of false religious systemsthat includes Roman Catholicism and apostate Protestantism. These willput themselves into the service of Satan against God’s people (see Rev.13:11–18, Rev. 16:13, Rev. 17:5). This apostate religious union will manifestthe arrogance of ancient Babylon in exalting itself above God and will seekto take His place in the world. The message of the second angel warns God’speople that this wicked system will depart further and further from the truthin consequence of her refusal of the light of the end-time gospel message.Only when “the union of the church with the world shall be fully accomplished throughout Christendom, will the fall of Babylon be complete.”—Ellen G. White, The Great Controversy, p. 390.
Read again Revelation 14:8 along with Revelation 17:2 and Revelation18:3. How does Babylon make the world drink the wine of her fornication? What does this wine symbolize?
Revelation 17 pictures end-time Babylon as a harlot making peopleon earth drunk with her wine of immorality (see Rev. 17:2).
The wine of Babylon refers to the false teachings and false gospeloffered by this apostate religious system. Today, as many Protestantchurches, in fulfillment of Bible prophecy, rapidly erase the differencesthat once separated them from the Roman Catholic Church and turn awayfrom biblical truth, we witness the corrupting influence of Babylon’s wineamongst the professed body of Christ: theistic evolution, which is implicitly contrasted with the reference to Creation in the first angel’s message;theological traditions replacing sola Scriptura; revised ethics abandoning biblical definitions of gender, marriage, and so forth. Intoxicatedpeople cannot think clearly. As the people become spiritually inebriated byBabylon’s wine, Babylon will seduce them into worshiping the sea beastand receiving the mark of the beast.
How does Revelation 14:12 depict God’s faithful people?
In contrast to God’s faithful people, Revelation 14:9, 10 warns aboutthe fate of those who face God’s wrath. In the Old Testament, theoutpouring of God’s wrath is described symbolically as drinking winefrom a cup (Jer. 25:15, 16). The severity of the judgment upon theworshipers of the beast is expressed as drinking the wine of the wrathof God that is poured out “without mixture” (Rev. 14:10) into the cupof His indignation. In ancient times, people often diluted wine withwater to reduce its intoxicating strength. But the wine of God’s wrath isdescribed as “unmixed” (akratou). The unmixed, undiluted wine represents the pouring out of God’s wrath in its full strength, without mercy.
Read Revelation 14:10, 11 along with Revelation 20:10–15. How doIsaiah 34:8–10 and Jude 7 shed light on the statement: “ ‘And thesmoke of their torment ascends forever and ever’ ” (NKJV)?
The statement of the torment with fire and brimstone refers to totaldestruction. Fire and brimstone is a means of judgment (Gen. 19:24,Isa. 34:8–10). The ascending smoke of destruction is a well-knownimage in the Bible. Isaiah prophesied of the future destruction of Edomby fire and brimstone: it will become a burning pitch; “it shall not bequenched night or day; its smoke shall ascend forever” (Isa. 34:10,NKJV). Jude describes the fate of Sodom and Gomorrah as suffering the punishment of “eternal fire” (Jude 7). These texts do not talkabout endless burning, for none of these cities is burning today. Theconsequences are eternal, not the burning itself. The “eternal fire” inRevelation refers to annihilation; the burning will be long enough tomake the consumption complete until nothing is left to burn.
Although we can be thankful for the great truth that the firesof hell don’t torture the lost for eternity, the punishment is stillterrible enough. What should the permanence and the severity ofthe punishment tell us about the sacred task that we have beengiven to warn others about what is coming?
Friday March 8
Further Thought: Read Ellen G. White, “The Final Warning,” pp.603–612, in The Great Controversy.
Revelation shows that at the time of the end, God’s people are commissioned with the proclamation of the end-time gospel to the world.The work before us seems daunting, all but impossible. However, wehave the promise of God’s power.
“The great work of the gospel is not to close with less manifestationof the power of God than marked its opening. . . .
“The message will be carried not so much by argument as by thedeep conviction of the Spirit of God. The arguments have been presented. The seed has been sown, and now it will spring up and bearfruit.”—Ellen G. White, The Great Controversy, pp. 611, 612.
The conclusion of the proclamation of God’s final message willresult in a great separation that divides people in the world into twocamps: those who love and obey God and those who follow and obeythe beast. This separation is portrayed in terms of two harvests: thegathering of the wheat into the storehouses (Rev. 14:14–16) and thegrapes to be trampled in the winepress (Rev. 14:17–20). This finalseparation is the subject of Revelation 17 and 18.
Discussion Questions:
Reflect on this thought: Who is preaching the three angels’messages other than Seventh-day Adventists? What should thistell us about just how important our work is and how seriously weshould take it?
Why do you think that judgment is an unpopular conceptamong many Christians? What relevance does the concept of thepre-Advent judgment have for Christians today? How would youhelp your fellow believers better understand the true meaning ofthe pre-Advent judgment?
Think about the question of the Sabbath in the context of finalevents. The issue is: Whom will we worship—the Creator of “theheaven and the earth” (Rev. 14:7, NASB), or the beast power? TheBible teaches that the seventh-day Sabbath is the oldest (Gen. 2:2,3), most foundational sign of God’s creatorship of “the heaven andthe earth.” What does that truth teach us about why the Sabbath,as one of God’s commandments (Rev. 14:12), plays such a prominent role in the final crisis?
Sabbath Afternoon
Read for This Week’s Study: Rev. 15:1; Rev. 7:1–3; Rev.14:9, 10; Rev. 16:1–12; Rev. 17:1; Daniel 5; Rev. 16:16; 2 Thess. 2:9–12.
Memory Text: “ ‘Who shall not fear You, O Lord, and glorify Yourname? For You alone are holy. For all nations shall come and worshipbefore You, for Your judgments have been manifested’ ” (Revelation15:4, NKJV).
Revelation 11:18 summarizes events on earth right before the battleof Armageddon: “ ‘The nations were angry.’ ” This state of affairson earth matches Jesus’ description of the last days (Luke 21:25)and is followed by God’s wrath, which are His judgments in the form ofthe seven last plagues upon the unrepentant (Rev. 15:1).
Revelation 15 opens with the picture of seven angels with seven bowlsfilled with this divine wrath. But before this outpouring happens, wehave a future glimpse of God’s faithful people (Rev. 15:1–4). They aredescribed as victorious “over the beast, over his image and over his markand over the number of his name” (Rev. 15:2, NKJV), as they stand onsomething resembling a sea of glass and sing the song of Moses and theLamb—all images reminiscent of the Hebrews on the shores of the RedSea, celebrating God’s victory over the Egyptians (Exodus 15).
These victorious saints are the same ones referred to as the 144,000in Revelation 14:1–5. Having refused the mark of the beast, they areprotected from the seven last plagues. Then, at the Second Advent theirmortal bodies are transformed and clothed with immortality (1 Cor.15:51–54), and they will join the resurrected saints when Jesus comesin power and glory (1 Thess. 4:17).
* Study this week’s lesson to prepare for Sabbath, March 16.
People have already made their choice either for God or for Babylon.Before Christ comes, however, the destructive winds of Satan’s fury thathave been restrained (Rev. 7:1–3) are unleashed, followed by the seven lastplagues.
Read Revelation 15:1 along with Exodus 7–11. How are the Egyptianplagues, considered the backdrop for the seven last plagues, instructive regarding their purpose and meaning?
The seven last plagues are referred to as the “last” plagues becausethey come at the very end of earth’s history. In contrast, the plaguesof the seven trumpets cover the time period that includes the entireChristian age and are restricted in their scope. They are executed whilethe gospel still is being preached (Rev. 10:8–11:14) and intercession istaking place (Rev. 8:2–5). They are mixed with mercy, and their purpose is to bring the enemies of God’s people to repentance.
On the other hand, the seven last plagues are poured out just prior tothe Second Coming. They are poured out upon those who, like Pharaoh,hardened their hearts against God’s redeeming love and would notrepent (see Rev. 16:11). Divine wrath is God’s righteous judgment onthe choices people have made (see Rom. 1:26–28), and at that time thelost are reaping the consequences of their own choices.
Read Revelation 15:5–8 along with Exodus 40:34, 35 and 1 Kings8:10, 11. What does the statement that “no man was able to enterthe temple” (Rev. 15:8) suggest about the timing of the seven lastplagues?
The expression “no one was able to enter into the temple” (Rev. 15:8,NKJV) points to the close of probation (Rev. 22:11). As Christ’s mediatorial ministry in heaven comes to an end, the door of opportunity torepent closes forever. Therefore, the last plagues will not bring anyoneto repentance, but only disclose the hardness of the hearts of those whochose to side with Babylon, prompting them to hate God even more(Rev. 16:9, 11).
Look around at the world today, which is going to get only worse.What does the fact that the plagues have been delayed this longteach us about God’s mercy and patience?
With the cessation of Christ’s intercession in the heavenly sanctuary,the destiny of each individual is forever determined. The time has comefor those who have spurned the gospel to experience God’s wrath in itsfullness.
The seven last plagues mirror the plagues poured out upon Egypt(Exodus 7–11). As the Egyptian plagues affected the Egyptians whilethe Israelites were spared, so God’s people will be protected duringthis time of trouble (Ps. 91:3–10; see The Great Controversy, pp.629, 630).The plagues on Egypt disclosed the hardness of Pharaoh’sheart and showed the Egyptians the inability of their gods to protectthem. Similarly, the last plagues increasingly harden the hearts of theworshipers of the sea beast and reveal the powerlessness of Babylon toprotect them from divine judgment.
Read Revelation 16:1–11. What is happening here, and how is it portrayed?
The first four plagues “are not universal, or the inhabitants of the earthwould be wholly cut off.”—Ellen G. White, The Great Controversy, p.628. The first inflicts painful and loathsome sores exclusively on theworshipers of the beast. The second and third plagues affect the sea andthe rivers and the springs of water, which turn into blood. Without waterto drink, rebellious humanity cannot survive. The fourth plague affectsthe sun so that it scorches sinners, causing unbearable pain.
The unbearable pain inflicted by the plagues does not soften the heartsof unrighteous humanity so as to change their rebellious attitudes. Instead,they curse and blaspheme God, who executes these plagues. Nor do anyof them repent.
In Revelation 16:10, 11 (see also Exod. 10:21–23), we can see that thefifth plague strikes the throne of the beast. It was Satan who delegated thethrone to the beast (Rev. 13:2). Now even the seat of Satan’s authority cannotwithstand the force of these plagues. As people suffer in pain, they realizethe inability of Babylon to protect them. However, they have set their mindsagainst God, and even the terror of the plagues does not change their hearts.
How can we maintain so close a walk with the Lord that, if tragedy strikes, we know enough of God’s love to trust Him even amidsuffering?
Read Revelation 16:12 along with Revelation 17:1 and 15. What doesthe symbol of the Euphrates stand for? What is the significanceof the drying up of the Euphrates in the context of the seven lastplagues?
In the Old Testament, the Euphrates was a critical means of supportfor Israel’s enemies, Assyria and Babylon. The river flowed throughBabylon and was important to the city because it nourished cropsand provided water for people. Babylon could not survive without theEuphrates.
Revelation 17:1 describes end-time Babylon as sitting upon manywaters, perhaps a reference to the Euphrates (see Jer. 51:13). Revelation17:15 explains that the waters upon which end-time Babylon sits represent the people who support it: the worldwide civil, secular, and political powers behind the system. However, these powers eventually willretract their support.
The scene of the sixth plague reflects the capture of ancient Babylonby Cyrus the Persian (see Daniel 5). According to the ancient historianHerodotus, on the night that King Belshazzar and his officials had afeast, the Persians diverted the Euphrates and entered Babylon alongthe riverbed, taking the city by surprise.
The symbolic drying up of the Euphrates in Revelation 16:12 resultsin the collapse of Babylon in the end time. Because the Euphrates inRevelation represents the world’s civil, secular, and political powersgiving their support to Babylon, the drying up of the Euphrates symbolizes the withdrawal of their support and their subsequent attack againstBabylon, thereby causing its downfall.
As the people of the world witness the upheaval in nature (see Rev.16:3–9), they turn to Babylon for protection. However, as the fifth plaguestrikes the seat of Babylon’s authority (Rev. 16:10, 11), they see the futility of seeking help there. Feeling deceived, they turn against Babylon,causing her downfall (see Rev. 17:16). Yet, as we have seen, their heartsremain hard against God and His people. As such, they become fertilesoil for the final deception by which Satan will draw the world to uniteagainst God’s people to wipe them off the face of the earth.
In what ways have you learned how risky it is to place your trustin humans and in human institutions?
Revelation 16:12 tells us that the purpose of the drying up of theEuphrates is to prepare the way for “the kings from the east” (NKJV).In the Old Testament, “the kings from the east” were Cyrus and hisforces coming down from the north, then approaching Babylon fromthe east (Isa. 41:25). Their conquest of Babylon made the return ofGod’s people to their homeland possible (Isa. 44:27, 28). In the sameway, the symbolic drying up of the Euphrates prepares the way for thecoming of the kings from the east to provide deliverance to God’s endtime people.
The kings from the east in Revelation 16:12 are Christ and His armyof heavenly angels. At His second coming, Jesus will appear withHis angelic host, “clothed in fine linen, white and clean” (Rev. 19:14,NKJV), which is the dress of sinless angels (Rev. 15:6). Accompaniedby the host of heaven, Christ will, as Revelation 17:14 shows, overcome the satanic forces that oppress His people (compare Matt. 24:30,31). This final conflict against Christ and His people leading up to theSecond Coming is known as the battle of Armageddon.
Read Revelation 16:13, 14. What is the role of the three unclean spiritsin the preparation for the battle of Armageddon? How are they asatanic counterfeit of the three angels’ messages in Revelation 14?(See 1 Tim. 4:1.)
Through the final events leading up to the close of probation, everyhuman being will be led to choose on which of the two sides he or shewill stand in the battle of Armageddon. As a prelude to this spiritualwarfare, John sees three demonic spirits resembling frogs. Satan’s lastattempt to deceive involves demonic, lying spirits.
The dragon (paganism and spiritualism), the sea beast (RomanCatholicism), and the false prophet (apostate Protestantism) uniteunder Satan’s command (see Rev. 13:11, 12). Satan enables the lamblike beast to perform miraculous signs (see Rev. 13:13–17) that includespiritualistic manifestations. These signs are part of Satan’s end-timedeceptive strategy to persuade the world to follow him rather than thetrue God.
Blinded by their hatred of God and His truth, the leaders of the worldreadily believe Satan’s lies, which are cloaked in a pleasing religiousguise (2 Thess. 2:9–12). Ultimately, they will unite in the final battleleading to the end of this world.
Read Revelation 16:16. How successful will Satan’s end-time deceptionbe in gathering the people of the world to the battle of Armageddon?
The deceptive demonic miracles will achieve worldwide success. Inhaving spurned Bible teachings, people will believe a lie that will beaccompanied by deceptive miracles (see 2 Thess. 2:9–12). They willunite together in purpose, symbolized by their gathering to a “place,”which is in Hebrew called Armageddon, meaning “the mountain ofMegiddo.” Megiddo was not a mountain, but a fortress city located inthe Valley of Jezreel (or the Plain of Esdraelon) at the foot of the MountCarmel ridge. It was an important strategic site.
The Plain of Esdraelon was known for many decisive battles in Israel’s history (see Judg. 5:19; Judg. 6:33; 2 Kings 9:27; 2 Kings 23:29, 30). Revelationuses this historical background to depict a final great conflict, calledArmageddon, between Christ and the forces of evil. The people of the worldare portrayed as a unified army under the leadership of this satanic league.
The “mountain of Megiddo” is an apparent allusion to Mount Carmelthat towers above the valley in which the ancient city of Megiddo waslocated. Mount Carmel was the site of one of the greatest clashes in Israel’shistory, between God’s true prophet (Elijah) and the false prophets of Baal(1 Kings 18). This showdown answered the question “Who is the trueGod?” The fire that came from heaven demonstrated that the Lord was theonly true God and the only one to be worshiped. While the spiritual issue ofthe battle of Armageddon—Will we obey God or man?—is decided beforethe plagues fall, those who side with the dragon, the beast, and the falseprophet (Rev. 16:13), will then be totally controlled by the devil (as Judaswas, leading up to Christ’s crucifixion [Luke 22:3]).
Having chosen the losing side, they will be among those who cry for themountains to hide them (Rev. 6:16; read also 2 Thess. 1:7, 8). Before theplagues fall, however, Revelation 13:13, 14 portrays the earth beast bringing fire down from heaven to deceive the world into thinking that Satan’scounterfeit, which will include false revivals led by another spirit, is thework of God.
Armageddon is not a military battle among nations to be fought somewhere in the Middle East, but a global spiritual contest in which Christdecisively confronts the forces of darkness (see 2 Cor. 10:4). The outcome will be like that at Carmel but on a worldwide scale—with God’striumph over the forces of darkness.
For many years, people have been looking at political and militaryturmoil in the Middle East as signs of the end and of Armageddon.Despite many predictions and date-settings, Armageddon, as theyhave envisioned it, has not come. How can we protect ourselvesfrom making similar mistakes in regard to interpreting these localized events as the fulfillments of Bible prophecy?
Friday March 15
Further Thought: “None but those who have fortified the mind with thetruths of the Bible will stand through the last great conflict. To every soul willcome the searching test: Shall I obey God rather than men? . . . The apostlePaul declared, looking down to the last days: ‘The time will come when theywill not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. Themultitudes do not want Bible truth, because it interferes with the desires of thesinful, world-loving heart; and Satan supplies the deceptions which they love.
“But God will have a people upon the earth to maintain the Bible, and theBible only, as the standard of all doctrines and the basis of all reforms. Theopinions of learned men, the deductions of science, the creeds or decisions ofecclesiastical councils, as numerous and discordant as are the churches whichthey represent, the voice of the majority—not one nor all of these should beregarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’in its support. . . .
“As the crowning act in the great drama of deception, Satan himself willpersonate Christ. The church has long professed to look to the Saviour’sadvent as the consummation of her hopes. Now the great deceiver will make itappear that Christ has come. In different parts of the earth, Satan will manifesthimself among men as a majestic being of dazzling brightness, resemblingthe description of the Son of God given by John in the Revelation. Revelation1:13–15. The glory that surrounds him is unsurpassed by anything that mortaleyes have yet beheld. The shout of triumph rings out upon the air: ‘Christhas come! Christ has come!’ The people prostrate themselves in adorationbefore him. . . . In gentle, compassionate tones he presents some of the samegracious, heavenly truths which the Saviour uttered; he heals the diseases ofthe people, and then, in his assumed character of Christ, he claims to havechanged the Sabbath to Sunday, and commands all to hallow the day which hehas blessed. He declares that those who persist in keeping holy the seventh dayare blaspheming his name by refusing to listen to his angels sent to them withlight and truth. This is the strong, almost overmastering delusion.”—Ellen G.White, The Great Controversy, pp. 593–595, 624.
Discussion Questions:
Read Jesus’ admonition in Revelation 16:15, inserted into thedescription of the preparation for the battle of Armageddon. Note thesimilar wording in Christ’s earlier appeal to the church of Laodicea (Rev.3:18). How do Christ’s words show the significance of the Laodiceanmessage for God’s people living at the time of the preparation for thefinal conflict? In what way does this message apply to you personally?
White and clean garments in Revelation symbolize the righteousnessof Christ(Rev. 3:4, 5; Rev. 19:7–9). Only those who clothe themselves withthe robe of Christ’s righteousness will be able to stand firm in the finalcrisis. How does one make his or her robes white and clean in the bloodof the Lamb (Rev. 7:14)?
Sabbath Afternoon
Read for This Week’s Study: Revelation 17, Jer. 51:13,Exod. 28:36–38, Rev. 13:1–8, Rev. 13:18, Rev. 16:2–12.
Memory Text: “And I heard another voice from heaven saying,‘Come out of her, my people, lest you share in her sins, and lest youreceive of her plagues. For her sins have reached to heaven, and Godhas remembered her iniquities’ ” (Revelation 18:4, 5, NKJV).
The sixth plague causes the symbolic drying up of the Euphrates, asthe disillusioned people of the world withdraw their popular support from end-time Babylon. As we saw in last week’s lesson, theshattering of her power will be preceeded by extensive demonic activitiescounterfeiting the work of God (Rev. 16:13, 14). The demonic activitywill be successful in uniting the wicked in preparation for the battle ofArmageddon.
At the outset of the final battle, a great earthquake occurs as part of theseventh plague. The earthquake shatters the unity of Babylon and splits itinto three parts (Rev. 16:18, 19). End-time Babylon is portrayed as a city,signifying the short-term union of the political and religious powers ofthe world in opposition to God’s people. This unity is shattered, causingthe breakup of end-time Babylon.
We must keep in mind that Revelation 16:19 only anounces the politicalcollapse of end-time Babylon. Chapters 17 and 18 tell us how this collapseactually will happen. Before describing the demise of end-time Babylon andthe reasons for its fall (Rev. 17:12–18:24), Revelation 17 describes this endtime apostate religious system, this time in terms of a harlot riding a scarletbeast. In association with her daughters, the harlot Babylon, riding the scarletbeast, seduces the world against God (Rev. 17:1–11).
* Study this week’s lesson to prepare for Sabbath, March 23.
Read Revelation 17:1. Jeremiah 51:13 shows that the “many waters”upon which Babylon sits are the river Euphrates. According toRevelation 17:15, what do many waters symbolize?
A woman in the Bible is a symbol for God’s people. In Revelation,God’s true church is portrayed as a pure woman (Rev. 12:1, 22:17).A harlot thus represents a false apostate church. In Revelation 17:5,this harlot is identified as Babylon the Great. Just as ancient Babylondepended on the Euphrates River for its existence, so will end-timeBabylon rely on the support of the masses to enforce her plans.
Read Revelation 17:2 along with Revelation 14:8 and Revelation18:2, 3. What two groups of people are specified as being involvedin an illicit relationship with, and being seduced by, end-timeBabylon?
The first group is the kings of the earth, the governing political powers. They are portrayed as being engaged in an adulterous relationshipwith the harlot Babylon. In the Old Testament, the language of fornication is used frequently to describe how apostate Israel turned awayfrom God to false religions (Isa. 1:21, Jer. 3:1–10). The adulterousrelationship between the kings of the earth and the harlot symbolizesan illicit union between end-time Babylon and the governing politicalpowers—a union of church and state.
The second group in an illicit relationship with the harlot Babylonis the inhabitants of the earth, the governed masses. These are madespiritually drunk with the wine of Babylon’s fornication. In contrast tothe governing political powers, the general populace is intoxicated byBabylon’s false teachings and practices, deceived into thinking that shecan protect them. When people are drunk, they do not think clearly andare controlled easily (see Isa. 28:7). The whole world, with the exception of a faithful remnant, will be led astray by Babylon.
In the very end, as today, and as has always been the case, the massesof the people get it wrong. What should this tell us about the dangersof following popular sentiment, no matter how popular?
Read Revelation 17:3. One of the seven angels who had the seven bowlsfilled with the seven last plagues offers to show John the judgment ofthe harlot who sat on many waters. When John sees her, she is riding thescarlet beast. In what ways do the symbols of water and beast suitablydescribe the supporters of Babylon?
As John is carried in vision into the wilderness, he sees a woman ona scarlet beast. While the harlot represents a religious entity, the beastsymbolizes a political power. The picture of religion riding the secularand political powers points to two separate entities, something that wasnot the case in the past, when religion and politics were integrated. Theprophecy shows, however, that these two entities will join together at theend time. The concept of riding a beast denotes dominance; as the rider ofthe scarlet beast, this end-time religious system will dominate the secularand political powers.
Which characteristics of the harlot point to the dragon, the sea beast,and the beast coming out of the earth in Revelation 12 and 13?
The harlot is pictured as extravagantly arrayed in purple and scarletand adorned with ornaments of gold, precious stones, and pearls; suchadornment was a practice of harlots in antiquity to enhance their powerof seduction (Jer. 4:30). As the color of blood, scarlet corresponds tothe oppressive character of this religious system.
The harlot’s dress counterfeits the attire of the high priest in theOld Testament, attire that included the colors purple, scarlet, and gold(Exod. 28:5, 6). The blasphemous inscription on the harlot’s foreheadalso replaces the priestly inscription, “Holiness to the Lord” onthe miter of the high priest (Exod. 28:36–38). The cup in her handreminds us of the vessels of the sanctuary from which Belshazzar,king of Babylon, and his guests drank wine (Dan. 5:2–4). The cup inthe harlot’s hand uses the appearance of truth to conceal the wine—thefalsehoods of Satan’s end-time religious system—in order to seduce theworld away from God.
The harlot Babylon is further described as drunk with the blood of thesaints and the martyrs of Jesus who died as a result of their witness toChrist. This bloodguiltiness links end-time Babylon to medieval apostateChristianity, which was led by the papacy and responsible for the deathsof millions of Christians who remained faithful to the gospel.
The description of the harlot Babylon reflects the image ofJezebel in the church of Thyatira (see Rev. 2:20–23). How do theparallels between these two women elucidate the character ofend-time Babylon?
Revelation 17:3 describes the scarlet beast in terms similar to thesea beast of Revelation 13, which made war with, and overcame, God’speople (Rev. 13:5–7). It was this earlier period of persecution thatcaused the pure woman to flee into the wilderness during the propheticperiod of 1,260 days/years, from a.d. 538 to 1798 (Rev. 12:13, 14).Though living in an age of ecumenism, Protestants would do well toremember the terrible persecution of the past, because, according toprophecy, something similar, but only worse, will happen again.
Read Revelation 17:8. Compare the wording of this verse withRevelation 13:8. How does Revelation 13:3 clarify the three phasesof the existence and activities of the beast?
The scarlet beast is identified as the one that was, and is not, and willascend out of the bottomless pit and go to perdition. This tripartite phraseis, first of all, a counterfeit of the divine name, Yahweh—“who is and whowas and who is to come” (Rev. 1:4, NKJV; see also Rev. 4:8). It also furtherpoints to the three phases of existence through which the beast has passed:
(1) The beast “was.” It existed in the past. Its prior activities lasted forthe prophetic period of 42 months, also known as 1,260 days/years (seeRev. 13:5 and Lesson 9, Sunday).
(2) “Is not.” With its deadly wound (see Rev. 13:3), the beast wentinto its nonexistence phase, at least, as a persecutor, in 1798. It vanished for some time from the world scene; yet it survived.
(3) Finally, with the healing of the deadly wound, the beast willregain its power and exert it in full satanic rage.
Revelation 17 describes the beast of Revelation 13:1–8 at the timeof the healing of its deadly wound. Upon this revived beast, the harlotBabylon sits, as well. Once again there will be a short-lived union ofreligion and politics as it existed during the Middle Ages, and persecution again will take place.
“Let opposition arise, let bigotry and intolerance again bear sway,let persecution be kindled, and the half-hearted and hypocriticalwill waver and yield the faith; but the true Christian will standfirm as a rock, his faith stronger, his hope brighter, than in days ofprosperity.”—Ellen G. White, The Great Controversy, p. 602. Whatwarning should we take from these words about what our Christianexperience needs to be now, even before final events unfold?
Read Revelation 17:9–11 along with Revelation 13:18. The requirement for understanding the seven heads is a mind of wisdom. Whatkind of wisdom is in view here? How does one obtain this divinelyimparted wisdom (see James 1:5)?
The angel explains that the seven heads are seven mountains. Sometranslators think that these mountains allude to the seven hills uponwhich the city of Rome is situated, and for this reason, they translate theGreek word oroi (“mountains”) as “hills.” There are seven kings, too,who are symbolized by the seven mountains. Also, these mountains aresuccessive, not simultaneous.
These mountains do not symbolize individual kings, becauseRevelation does not deal with individual persons but with systems.In the Bible, mountains often symbolize world powers or empires(Jer. 51:25; Ezek. 35:2, 3). In biblical prophecy “kings” representkingdoms (see Dan. 2:37–39, Dan. 7:17). Thus, the seven mountains symbolize seven great successive empires that dominated theworld throughout history, through which Satan opposed God andharmed God’s people.
From John’s time perspective, five of these empires have fallen, oneis, and the other has not yet come. While no single view has been agreedupon by all Adventist interpreters, many hold that the five that have fallenare the great kingdoms that in Old Testament times dominated and (onoccasion) harmed God’s people: Egypt, Assyria, Babylon, Media-Persia,and Greece. The “one is” kingdom was the Roman Empire of John’s time.
The seventh kingdom that “has not yet come” is the sea beast ofRevelation 13—the papacy, which dominated and harmed God’speople—that was to come after the time of John and after the fall ofthe pagan Roman Empire. History has powerfully attested to the truthof this prophecy, written many centuries before the events unfolded.
John is further told that the scarlet beast is an eighth world power,although it is one of the seven heads (world powers). Which of theseven? Because these heads are sequential in time, the eighth must bethe seventh head that received the deadly wound. It is at the time of thiseighth world power that the scarlet beast appears, carrying and advancing the goals of the harlot Babylon. Today, we live at the time of thehealing of the deadly wound. This eighth world power will appear onthe scene right before the end and will go to perdition.
Read Revelation 17:12–15 along with Revelation 16:14–16. What doyou learn from these texts about the “ten kings”?
Different interpretations have been offered regarding the identitiesof the ten kings. However, Revelation does not tell us who they are.All we can derive from the text is that they are a short-lived politicalconfederacy appearing right before the end and supporting the harlot.Their number signifies that the world powers will render total, unwavering allegiance to the beast.
Revelation 17:13, 14 reiterates in a nutshell the battle ofArmageddon—introduced in Revelation 16:12–16. Induced by miracleworking demonic powers in conjunction with the dragon, the sea beast,and the false prophet, the worldwide political confederacy will makewar with the Lamb. In other words, the battle of Armageddon is not amilitary battle in the Middle East but the final conflict of the SecondComing in which Satan and his confederacy fight against Christ andHis angelic host.
Read Revelation 17:16–18. From what we saw in Revelation 16:2–12,what lies behind the ten kings’ change of attitude toward Babylon?Who is behind what happens to Babylon?
Filled with hatred, the ten horns, which are the successor powers to thedivided nations of Europe, suddenly turn against the harlot Babylon (theend-time manifestation of the papacy), making her desolate and naked;they symbolically will eat her flesh and burn her with fire. In writingabout what will happen to the harlot Babylon, John employs languagesimilar to what God said would happen to adulterous Jerusalem (Jer.4:30). Burning by fire was the punishment for a priest’s daughter whowas involved in sexual immorality (Lev. 21:9). The deceived politicalpowers have become disillusioned because of the inability of Babylon toprotect them from the plagues. They feel deceived and, in hostility, attackher. This end-time apostate religious system, together with all those whochoose to identify themselves with it, experiences the fullness of divinejudgment.
A lot of questions about end-time events still remain unansweredand, thus, can seem confusing to us now. What specific promiseis given in Revelation 17:14, and what should this promise meanto us?
Friday March 22
Further Thought: Before the full moral collapse of Babylon, a voicefrom heaven urges God’s people still in Babylon to “ ‘Come out of her,my people’ ” (Rev. 18:4). There are many worshipers of God who arestill in Babylon for various reasons. God uses His end-time churchto call these people out from this apostate religious system and notto participate in its sins. They must come out of it in order to escapeits fate. God does not want anyone to perish (2 Pet. 3:9). Revelation19:1–10 shows that many God-fearing people in Babylon will respondto the call. Think, then, about the tremendous responsibility that restsupon us as God’s remnant church. What should this responsibility tellus about our need of God’s truth in our hearts and the outpouring of theHoly Spirit in our lives?
Discussion Questions:
As Revelation 18:4 shows, there are many God-fearing peoplein Babylon whom God calls “ ‘my people.’ ” Reflect on the following statement: “This message must be given, but while it must begiven, we should be careful not to thrust and crowd and condemnthose who have not the light that we have. We should not go outof our way to make hard thrusts at the Catholics. Among theCatholics there are many who are most conscientious Christians,and who walk in all the light that shines upon them, and Godwill work in their behalf. Those who have had great privilegesand opportunities, and who have failed to improve their physical,mental, and moral powers, . . . are in greater danger and in greatercondemnation before God than those who are in error upon doctrinal points, yet who seek to live to do good to others.”—Ellen G.White, Evangelism, p. 575. What should this thought tell us abouthow to treat others?
Revelation 17 describes a harlot sitting on a scarlet beast.While the woman in chapter 12 symbolizes God’s faithful church,the one in chapter 17 refers to an apostate church seducing theworld away from God. In your view, what are the similarities anddifferences between them? More important, what can we learnfrom this comparison?
The texts this week portray a very dismal state of the religiousand political world during the final stages before Christ’s victorious return. What should this tell us about why it’s so importantright now that we stay faithful, true, and pure to the message thatGod has given us? Read Revelation 16:15, an appeal for faithfulness amid the depiction of worldwide apostasy. How can we applythis warning to ourselves right now?
Sabbath Afternoon
Read for This Week’s Study: Rev. 19:6–9, John 14:1–3,Rev. 19:11–16, Rev. 20:1–3, Jer. 4:23–26, Rev. 20:4–6, Rev. 21:2–8.
Memory Text: “Then He who sat on the throne said, ‘Behold, Imake all things new.’ And He said to me, ‘Write, for these words aretrue and faithful’ ” (Revelation 21:5, NKJV).
The destruction of end-time Babylon is bad news for those whocollaborated with this apostate religious system. For God’speople, however, it is good news (Rev. 19:1–7). Babylon wasresponsible for inducing the secular political powers to persecute andharm them (Rev. 18:24). The destruction of this great adversary meansdeliverance and salvation for God’s faithful people.
With the destruction of Babylon, the prayer of God’s people in thescene of the fifth seal is ultimately answered. Their cry, “How long, OLord?” (Rev. 6:10) represents the cry of God’s oppressed and sufferingpeople from Abel to the time when God will finally vindicate them (Ps.79:5; Hab. 1:2; Dan. 12:6, 7). The book of Revelation assures God’speople that evil, oppression, and suffering will come to an end.
It is now time for Christ to usher in His everlasting kingdom. Theremaining chapters of Revelation describe not just the destruction ofend-time Babylon but also the destruction of Satan and all evil. We getglimpses, too, of the establishment of God’s everlasting kingdom.
* Study this week’s lesson to prepare for Sabbath, March 30.
Read Revelation 19:6–9 along with John 14:1–3. How does a weddingsupper appropriately illustrate the long-awaited union betweenChrist and His people?
Two thousand years ago, Christ left His heavenly home to invite Hisfollowers to a wedding supper (Matt. 22:1–14) that will take place afterHis marriage to His bride. “The marriage represents the reception byChrist of His kingdom. The Holy City, the New Jerusalem, . . . is called‘the bride, the Lamb’s wife.’. . . In the Revelation the people of God aresaid to be the guests at the marriage supper. Revelation 19:9. If guests,they cannot be represented also as the bride. . . .
“In the parable of Matthew 22 the same figure of the marriage isintroduced, and the investigative judgment is clearly represented as taking place before the marriage. Previous to the wedding the king comesin to see the guests, to see if all are attired in the wedding garment,the spotless robe of character washed and made white in the blood ofthe Lamb. Matthew 22:11; Revelation 7:14.”—Ellen G. White, TheGreat Controversy, pp. 426–428. After His death and resurrection, theBridegroom returned to His Father’s house to “prepare a place” for Hispeople, His wedding guests (see John 14:1–3). They remain on earthpreparing for His return. At the end of the world, He will come back andtake them to His Father’s house.
Revelation 19:8 states that the fine and clean linen was given to thebride by Christ. This apparel shows that the wedding guests who enter thecity do not claim any merit for their deeds. Thus, the “fine linen, cleanand bright” represents “the righteous acts of the saints” (NKJV), actsthat came as a result of their union with Christ, who lives in them. Thus,these robes symbolize His righteousness and that His people “keep thecommandments of God, and the faith of Jesus” (Rev. 14:12). While onearth, Jesus told a parable about a wedding. However, one of the guestspreferred to wear his own attire instead of the wedding garment providedby the king, and he was expelled from the wedding (Matt. 22:1–14).
Revelation 3:18 shows that the robe of Christ’s righteousness, thegold of faith and love, and the eye salve of the Holy Spirit are thegreatest needs of God’s people living at the time of the end. Jesus’offer that the Laodiceans “buy” these gifts from Him shows us thatHe asks for something in exchange for what He offers us. We give upself-sufficiency and trust in ourselves in exchange for a life of faithfulobedience to Christ and trust in Him as our only hope of salvation.
We are not saved by our works, but what “righteous acts” do youdo that define the life that you are living?
Read Revelation 19:11–16. What is the name of the rider of the whitehorse, and what does it mean that a sharp sword comes from Hismouth? What does this tell us about how to be on the winning sidein the end?
What we see here is a depiction of Christ’s second coming, thefulfillment of the promise that believers in all ages have been longing for. Like Jesus, His people have based their faith on God’s Word.Revelation 19:11–16 is the culmination of Jesus’ many victories: Jesusdefeated Satan in heaven; He defeated Satan in the wilderness; Hedefeated him at the cross; and He will defeat him at His return.
“Soon there appears in the east a small black cloud, about half thesize of a man’s hand. It is the cloud which surrounds the Saviour andwhich seems in the distance to be shrouded in darkness. The peopleof God know this to be the sign of the Son of man. In solemn silencethey gaze upon it as it draws nearer the earth, becoming lighter andmore glorious, until it is a great white cloud, its base a glory likeconsuming fire, and above it the rainbow of the covenant. Jesus ridesforth as a mighty conqueror. Not now a ‘Man of Sorrows,’ to drink thebitter cup of shame and woe, He comes, victor in heaven and earth,to judge the living and the dead. ‘Faithful and True,’ ‘in righteousnessHe doth judge and make war.’ And ‘the armies which were in heaven’(Revelation 19:11, 14) follow Him. With anthems of celestial melodythe holy angels, a vast, unnumbered throng, attend Him on His way.The firmament seems filled with radiant forms—‘ten thousand timesten thousand, and thousands of thousands.’ No human pen can portraythe scene; no mortal mind is adequate to conceive its splendor.”—EllenG. White, The Great Controversy, pp. 640, 641.
In 2 Thessalonians 1:8–10, Paul gives another depiction of the ultimate victory of Christ at the Second Coming, when all the secular andreligious powers, which had conspired against Him, are destroyed, andHis people are delivered for all eternity.
Revelation 19 describes two suppers, one in verse 9 and anotherin verses 17 and 18. At one supper you eat, at the other you geteaten. It’s hard to imagine a starker contrast of what’s at stake inthe whole great controversy for every human being. What shouldthis imagery teach us about how seriously we need to take ourfaith and the mission that our faith calls us to participate in?
Read Revelation 20:1–3 along with Jeremiah 4:23–26. During the millennium, what is the state of the earth? In what way is Satan boundby chains?
The 1,000 years (or millennium) begin with the second coming ofChrist. At this time, Satan and his fallen angels are chained. The chaining of Satan is symbolic, because spiritual beings cannot be physicallybound. Satan is bound by circumstances. The plagues have desolated theearth and killed off its evil inhabitants, bringing it into a chaotic condition resembling the earth before Creation (Gen. 1:2). In such a state, theearth functions as Satan’s prison during the millennium. Because thereare no human beings to tempt and harm, all that Satan and his demonicassociates can do is contemplate the consequences of their rebellionagainst God.
Read Revelation 20:4–6. Where are the redeemed during the millennium?
Revelation shows that God’s people will spend the millennium in theheavenly places that Christ prepared for them (see John 14:1–3). Johnsees them sitting on thrones as kings and priests, judging the world.Jesus promised the disciples that they would “ ‘sit upon twelve thrones,judging the twelve tribes of Israel’ ” (Matt. 19:28). Paul stated that thesaints would judge the world (1 Cor. 6:2, 3).
This judgment concerns the fairness of God’s actions. Throughouthistory Satan has raised doubts concerning God’s character and His dealings with the beings He created. During the millennium, God allows theredeemed to access the records of history in order to find answers to allquestions concerning the fairness of His decisions regarding those whowere lost, as well as questions dealing with His leading in their ownlives. At the conclusion of the millennium, all questions regarding God’sjustice are forever settled. God’s people are able to see beyond a shadowof doubt that Satan’s accusations were unfounded. They are now readyto witness the administration of God’s justice at the final judgment ofthe lost.
Who among us doesn’t have questions, hard questions, thatfor now seem to have no answers? What does it tell us about thecharacter of God that, one day, He will give us the answers?
After the eradication of sin, the earth will be transformed into thehome of the redeemed. What will it be like?
In Revelation 21:1, John saw “a new heaven and a new earth.” TheBible refers to three heavens: the sky, the starry universe, and theplace where God dwells (see 2 Cor. 12:2). In Revelation 21:1, theearth’s atmosphere is in view. The contaminated earth and the skycannot endure God’s presence (Rev. 20:11). The word “new” in Greek(kainos) refers to something new in quality, not in origin and time.This planet will be purged by fire and restored to its original state(2 Pet. 3:10–13).
Particularly interesting is the fact that the first thing John observes onthe new earth is that there is no sea. John’s reference to “the sea” (with thedefinite article) shows that he probably had in mind the sea that surroundedhim on Patmos, which had become a symbol of separation and suffering.For him, the absence of that sea on the new earth meant absence from thepain caused by his separation from those whom he loved.
Read Revelation 21:2–8 and Revelation 7:15–17. What parallels existin the description of the new earth and the Garden of Eden, inGenesis 2?
A life free of suffering and death on the restored earth is guaranteedby God’s presence among His people. His presence is manifested in theNew Jerusalem and “the tabernacle of God” (Rev. 21:3), where Godwill dwell among His people. The presence of God makes life truly aparadise in the restored earth.
God’s presence guarantees freedom from suffering: no death, sorrow,crying, or pain, which are all the consequences of sin. With the eradication of sin, “ ‘the former things have passed away’ ” (Rev. 21:4, NKJV).
This idea was well articulated by Mary and Martha at the death oftheir brother Lazarus: “ ‘Lord, if You had been here, my brother wouldnot have died’ ” (John 11:21, NKJV). The sisters knew that death couldnot exist in the presence of Christ. In the same way, the abiding presence of God on the new earth will secure freedom from the pain andsuffering that we now experience in this life. This freedom is the greathope that is promised to us in Christ, a hope sealed in His blood.
Why is this promise of a new existence in a new world so centralto all that we believe? What good would our faith be without it?
John now describes the capital of the new earth, the New Jerusalem.While a real place inhabited by real people, the New Jerusalem and lifein it are beyond any earthly description (see 1 Cor. 2:9).
Read Revelation 21:9–21. What are the exterior features of the NewJerusalem?
The New Jerusalem is referred to as the bride, the Lamb’s wife. The NewJerusalem is the place that Christ is preparing for His people (John 14:1–3).
The city is surrounded by a high wall with twelve gates—three gateson each of the four sides, allowing entry from any direction. Thisfeature points to the universal scope of the city. In the New Jerusalemeverybody has unlimited access to God’s presence.
The city is further pictured as a perfect cube; it is 12,000 furlongs, orstadia, in length, width, and height. The cube consists of 12 edges. Thus,the city totals 144,000 stadia, which reflects the 144,000 who are translatedwithout seeing death at the second coming of Jesus. In the Old Testamenttemple, the Most Holy Place was a perfect cube (1 Kings 6:20). The NewJerusalem thus functions as the center of the worship of God.
Read Revelation 21:21–22:5. What interior features of the city remindyou of the Garden of Eden? What is the significance of the promisethat there will be no more curse in the city (Rev. 22:3)?
The most prominent feature of the New Jerusalem is the river of waterof life flowing from God’s throne (see Gen. 2:10). In contrast to theriver in Babylon, at which God’s people were sitting as captives longingfor Jerusalem (Psalm 137), on the banks of the river of life in the NewJerusalem, God’s wandering people of all ages have found their home.
On both sides of the river is the tree of life with leaves for “the healingof the nations” (Rev. 22:2). This healing does not refer to disease, as on thenew earth there will be no disease. It refers to the healing of all the woundscaused by the barriers that have torn people apart throughout history. Theredeemed of all ages and from all nations now belong to one family of God.
Friday March 29
Further Thought: Read Ellen G. White, “Without a WeddingGarment,” pp. 307–319, in Christ’s Object Lessons; “The ControversyEnded,” pp. 662–678, in The Great Controversy.
The book of Revelation concludes with what was introduced at thebeginning: the second coming of Christ in power and glory and theestablishment of God’s everlasting kingdom. The return of Christ, whenHe finally will be united with His bride, is the climactic point in thebook.
However, the book does not put these events in an unrealistic context.That Jesus is coming soon is the first reality. The second reality is thatwe are still here waiting for His return. While waiting, we must havea clear comprehension of the messages of Revelation, and we can getthis understanding by reading the book again and again until the endof all things comes. The messages of the book of Revelation constantlyremind us, while we wait, not to look to the things of the world, but tofix our eyes on heaven and on Him who is our only hope. The Christof Revelation is the answer to all human hopes and longings amid theenigmas and uncertainties of life. He holds the future of this world andour future in His hands.
The book also reminds us that before the end comes, we are entrustedwith the task of proclaiming the message of His soon return to all theworld. Our waiting for His return is not passive, but active. Both theSpirit and the Bride call: “ ‘Come!’ ” (Rev. 22:17, NKJV). We must jointhat call. It is the good news, and as such, it must be proclaimed to thepeople of the world.
Discussion Questions:
Think about the millennium and the judgment of the unrighteous dead that occurs only after the millennium. The saved willhave a thousand years to get all their questions answered. Onlythen will God bring final punishment upon the lost. What doesthis truth reveal to us about God?
Revelation 1:3 promises blessings to those who listen, read,heed, and keep the words of the prophecies of Revelation. As weconclude our study of this book, what are the things you have discovered that you need to heed and keep?