Sabbath Afternoon
Read for This Week’s Study: Ezek. 28:1, 2, 11–17; Gen.3:1–7; Rev. 12:1–17; Rom. 8:31–39; Rev. 14:12.
Memory Text: “And the dragon was enraged with the woman,and he went to make war with the rest of her offspring, whokeep the commandments of God and have the testimony of JesusChrist” (Revelation 12:17, NKJV).
The cosmic controversy, sometimes called “the great controversy,”is the biblical worldview. It forms the background against whichthe drama of our world, and even of the universe, unfolds. Sin,suffering, death, the rise and fall of nations, the spread of the gospel,last-day events—these all occur in the context of the cosmic controversy.
This week, we will look at a few crucial places where the controversytook hold. It began mysteriously in the heart of a perfect being knownas Lucifer, who brought his rebellion to earth through the fall of otherperfect beings, Adam and Eve. From these two pivot points, the fall ofLucifer and then of our first parents, the great controversy took rootand has been raging ever since. Each one of us, then, is a part of thiscosmic drama.
The good news is that one day it will not only end, but it will endwith the total victory of Christ over Satan. The even better news is that,because of the completeness of what Jesus did on the cross, all of uscan share in that victory. Finally, as part of that victory, God calls usto faith and obedience as we await all that we have been promised inJesus, whose coming is assured.
* Study this week’s lesson to prepare for Sabbath, April 7.
If the cosmic controversy forms the background biblical worldview,this leads to a number of questions. An important one is, How did it allget started? Because a loving God created the universe, it’s reasonable toassume that evil, violence, and conflict certainly were not built into thecreation from the beginning. Thus, the controversy must have arisen separatelyfrom the original creation and definitely not as a necessary result ofit. Nevertheless, the controversy is here, it’s real, and we are all involved.
Read Ezekiel 28:1, 2, 11–17 and Isaiah 14:12–14. What do these textsteach us about the fall of Lucifer and the rise of evil?
Lucifer was a perfect being living in heaven. How could iniquityhave arisen in him, especially in an environment such as that? We don’tknow. Perhaps that’s one reason why the Bible talks about “the mysteryof iniquity” (2 Thess. 2:7).
Outside the reality of the free will that God has given all His intelligentcreatures, no reason exists for the fall of Lucifer. As Ellen G.White so profoundly stated it: “It is impossible to explain the originof sin so as to give a reason for its existence. . . . Sin is an intruder,for whose presence no reason can be given. It is mysterious, unaccountable;to excuse it is to defend it. Could excuse for it be found, orcause be shown for its existence, it would cease to be sin.”—The GreatControversy, pp. 492, 493.
Replace the word sin with evil, and the statement works just as well:“It is impossible to explain the origin of [evil] so as to give a reasonfor its existence. . . . [Evil] is an intruder, for whose presence no reasoncan be given. It is mysterious, unaccountable; to excuse it is to defendit. Could excuse for it be found, or cause be shown for its existence, itwould cease to be [evil].”
Think about your own experiences with the reality of free will.Why should we prayerfully and carefully think about the choiceswe make using our free will?
Although we cannot explain why evil arose (since no justificationfor it exists), Scripture reveals that it began in the heart of Lucifer inheaven. Besides the fascinating insights that we get from the writingsof Ellen G. White (see, for instance, the chapter “The Origin of Evil”in The Great Controversy), Scripture doesn’t tell us much more abouthow it started in heaven. The Word of God is more explicit, though, inregard to how it arose on earth.
Read Genesis 3:1–7. What happened here that shows Adam and Eve’sculpability in what transpired?
What’s so sad here is that Eve knew what God had said. “ ‘God hassaid, “You shall not eat it, nor shall you touch it, lest you die” ’ ” (Gen.3:3, NKJV). Although as far as the Scripture tells us, God had saidnothing about touching the fruit, Eve knew the truth that eating from itwould lead to death.
Then, Satan openly and blatantly contradicted those words: “Theserpent said to the woman, ‘You will not surely die’ ” (Gen. 3:4, NKJV).How much starker could the contrast be? However subtle Satan’sapproach to Eve was at first, once he got her attention and saw thatshe was not resisting, he openly challenged the Lord’s command. Aswe have seen, Eve was not working from a position of ignorance. Shecouldn’t claim, “I didn’t know; I didn’t know.”
She did know.
Yet, despite this knowledge, she did wrong anyway. If even in the perfectenvironment of Eden, knowledge itself wasn’t enough to keep Eve (and thenAdam, who also knew the truth) from sinning, we shouldn’t fool ourselvesinto thinking that knowledge alone is enough to save us now. Yes, we needto know what the Word of God tells us. But along with knowing that, weneed the kind of surrender in which we will obey what it tells us, as well.
God said one thing; Satan said another. Despite the knowledgethat Adam and Eve had, they chose to listen to Satan. Thinkabout how little has changed over the millennia. How can weavoid making the same kind of error?
The fall of our first parents plunged the world into sin, evil, anddeath. People might disagree on the immediate causes, or who’s atfault, but who can deny the reality of the turmoil, violence, upheaval,and conflict that afflict us all here?We talk about a cosmic controversy, or a cosmic conflict, and that’sfine and true. But whatever the cosmic origins of this conflict, itis being played out here on earth, as well. Indeed, so much biblicalhistory—from the Fall in Eden up through final events leading to thesecond coming of Jesus—is in many ways the biblical exposition ofthe great controversy. We live amid this controversy. The Word of Godexplains to us what is going on, what is behind it, and most important,how it is going to end.
Read Revelation 12:1–17. What battles does this chapter portray asunfolding both in heaven and on earth?
We see a battle in heaven and battles on earth, as well. The first battleis between the dragon (Satan) and Michael (Hebrew meaning: “Who islike God?”) (Rev. 12:7–9). The rebel Lucifer became known as Satan(Adversary), who is merely a created being fighting against the eternalCreator, Jesus (Heb. 1:1, 2; John 1:1–4).
Lucifer was rebelling against his Maker. The great controversy is notabout dueling gods; it’s about a creature rebelling against his Creatorand manifesting that rebellion by attacking the creation, as well.
Failing in his battle against Christ in heaven, Satan sought to go afterHim on earth right after His human birth (Rev. 12:4). Failing in his battleagainst Christ here, and then failing against Him in the wilderness andlater at the cross, Satan—after his irreversible defeat at Calvary—wentto war against Christ’s people. This war has raged through much ofChristian history (Rev. 12:6, 14–16) and will continue until the end (Rev.12:17), until Satan faces another defeat, this time at the second comingof Jesus.
Read Revelation 12:10–12. What hope do we find in these versesamid all the controversy and conflict seen in the other texts?
The book of Revelation foretold the persecution that God’s peoplewould face through a good portion of church history. The 1,260 propheticdays of Revelation 12:6 (see also Rev. 12:14) point to 1,260years of persecution against the church.
“These persecutions, beginning under Nero about the time of themartyrdom of Paul, continued with greater or less fury for centuries.Christians were falsely accused of the most dreadful crimes anddeclared to be the cause of great calamities—famine, pestilence, andearthquake. As they became the objects of popular hatred and suspicion,informers stood ready, for the sake of gain, to betray the innocent.They were condemned as rebels against the empire, as foes of religion,and pests to society. Great numbers were thrown to wild beasts orburned alive in the amphitheaters.”—The Great Controversy, p. 40.
As a result of persecution, “the woman [church] fled into the wilderness”(Rev. 12:6). She is described as having two wings like an eagle.This gives the picture of flying away where help could be found. Shewas taken care of in the wilderness, and the serpent, or Satan, couldnot get to her (Rev. 12:14). God always has preserved a remnant evenduring major persecutions, and He will do so again in the end time.
In the context of the perils of the last days, Christ said to His people: “ ‘Iam with you always, to the very end of the age’ ” (Matt. 28:20, NIV).How do we understand this wonderful promise, even in the face ofthe vast martyrdom of many of His followers? (See Rom. 8:31–39and Matt. 10:28.)
Nothing—not persecution, famine, or death—can separate us fromGod’s love. However, Christ’s presence with us, whether now or in theend times, does not mean that we are spared pain, suffering, trials, oreven death. We have never been promised such exemptions in this life.It means that, through Jesus and what He has done for us, we can livewith the hope and promise that God is with us in these trials and that wehave the promise of eternal life in the new heavens and the new earth.We can live with the hope that regardless of anything we go throughhere, like Paul, we can be certain that “there is laid up for me the crownof righteousness, which the Lord, the righteous Judge, will give to meon that Day, and not to me only but also to all who have loved Hisappearing” (2 Tim. 4:8, NKJV). We who have “loved His appearing” canclaim this hope and promise for ourselves, as well.
As Seventh-day Adventists, we carry in our name so much of whatwe stand for. The Seventh-day part represents the seventh-day Sabbath,which points to our belief not just in that one commandment alonebut, by implication, in all ten. The Adventist part points to our belief inthe second advent of Jesus, a truth that can exist only because of whatChrist did with His atoning death at His first advent. Hence, our nameSeventh-day Adventist points to two crucial and inseparable componentsof present truth: the law and the gospel.
How do these texts indicate just how closely the law and the gospel arelinked?
Jer. 44:23Rom. 3:20–26Rom. 7:7
The gospel is good news, the good news that though we have sinnedin that we have broken God’s law, through faith in what Christ did forus at the cross we can be forgiven our sins, for our transgression of Hislaw. Also, we have been given the power to obey that law, fully andcompletely.
No wonder then that, in the context of the last days, as the great controversyrages in special ferocity, God’s people are depicted in a veryspecific manner.
Read Revelation 14:12. How does this text reveal the link between thelaw and the gospel?
As Seventh-day Adventists, a people who believe in obedience toGod’s law, how can we show others that obedience to the law isnot legalism but a natural outgrowth of loving God and beingsaved by Him? How do such texts as Deuteronomy 11:1 and1 John 5:3 buttress this point?
Further Thought: Read Revelation 12:9–12 and Ellen G. White,“Why Was Sin Permitted?” pp. 33–43, in Patriarchs and Prophets.“So long as all created beings acknowledged the allegiance of love,there was perfect harmony throughout the universe of God. It was thejoy of the heavenly host to fulfill the purpose of their Creator. Theydelighted in reflecting His glory and showing forth His praise. Andwhile love to God was supreme, love for one another was confiding andunselfish. There was no note of discord to mar the celestial harmonies.But a change came over this happy state. There was one who pervertedthe freedom that God had granted to His creatures. Sin originated withhim who, next to Christ, had been most honored of God.”—Ellen G.White, Patriarchs and Prophets, p. 35.
Notice Ellen White’s words, the “allegiance of love.” This powerfulphrase, full of meaning, points to the fact that love leads to allegiance,to faithfulness. A spouse who loves his or her mate, then, will manifestthat love through allegiance. It was that way with the heavenly host, andit should be that way with us now in our relationship to God.
Discussion Questions:
What scriptural evidence do we have that points to the reality notjust of Satan but of his role in the great controversy? How can we helppeople understand the reality of Satan as a personal being and notjust a symbol of the evil in the human heart?
As Seventh-day Adventists, we have been blessed with an incredibleamount of knowledge in regard to biblical truth. As wonderfulas it is, though, why is this knowledge not enough to save us? Whatmore do we need than just intellectual knowledge?
What are ways in which you have experienced the presence ofJesus in your life even now? How can these experiences help youin whatever time of trouble you have to face?
In class, talk more about the phrase “the allegiance of love.”How can this idea help us to understand better the relationshipbetween law and grace and between faith and obedience? Whatdoes it teach about the freedom inherent in the whole idea of love?In what ways, even now, can we reveal the “allegiance of love”?
Sabbath Afternoon
Read for This Week’s Study: Luke 16:10; Daniel 1, 2, 3:1–6;Rev. 13:11–15; Dan. 3:13–18; John 3:7; Daniel 4; Daniel 6.
Memory Text: “The king answered Daniel, and said, ‘Truly yourGod is the God of gods, the Lord of kings, and a revealer of secrets,since you could reveal this secret’ ” (Daniel 2:47, NKJV).
The Lord had great plans for ancient Israel. “And ye shall beunto me a kingdom of priests, and an holy nation” (Exod. 19:6).This holy nation, this kingdom of priests, was to be His witnessto the world that Yahweh was the only God (see Isa. 43:10, 12).Unfortunately, the nation didn’t live up to the holy calling that God hadgiven it. Eventually, its people even went into captivity in Babylon.
Interestingly enough, God still was able to use individual Judeans tobe His witnesses, despite the disaster of their captivity. In other words,to some degree God accomplished through Daniel and his three fellowcaptives what He did not achieve through Israel and Judah. In onesense, these men were examples of what Israel as a nation was to havebeen and done.
Yes, their stories unfold in a time and place far removed from thelast days. But we still can find traits and characteristics in these menthat can serve as models for us, a people who not only live in the endtime but who are called to be witnesses about God to a world that, likethe pagans in the Babylonian court, does not know Him. What can welearn from their stories?
* Study this week’s lesson to prepare for Sabbath, April 14.
“ ‘He who is faithful in what is least is faithful also in much; andhe who is unjust in what is least is unjust also in much’ ” (Luke16:10, NKJV).
Look at the words of Jesus here. It’s so easy, isn’t it, to compromise,to be “ ‘unjust in what is least.’ ” The problem isn’t so much that “whatis least” is important in and of itself; it’s not. That’s why it is “the least.”As most of us know either by personal experience or by the examplesof others (or both), the problem is that the first compromise leads toanother, and then another, and then another, until we become “ ‘unjustalso in much.’ ”
With this thought in mind, we pick up the story in Daniel 1, thefirst account of the experiences of these four Judeans in Babyloniancaptivity.
Read Daniel 1. In what ways did the stand that Daniel, Hananiah,Mishael, and Azariah took reflect what ancient Israel was to be tothe nations? See also Deut. 4:6–8, Zech. 8:23.
Although the text directly does not link what they ate to their being“ten times better” in “wisdom and understanding” than all others (Dan.1:20), the link is clearly there. The chapter also says that God gave themthis knowledge and wisdom. That is, the Lord was able to work withthem because of their faithfulness to Him in refusing to eat the uncleanfood of Babylon. They obeyed, and God blessed their obedience. WouldGod not have done something just like this for ancient Israel as a wholehad it adhered to the teaching of the Bible as diligently and faithfullyas these four young men did? Of course. And will He not also do thatfor us today, in the last days, if we are faithful?
Since we have been given so much light and truth, as a churchwe need to ask ourselves: Have we been faithful and obedient towhat we have been given? At the same time, how can each one ofus individually take positions that will enable us to be powerfulwitnesses for God?
All over the world, Daniel 2 has helped untold numbers of peoplecome to believe in the God of the Bible. It provides powerfully rationalevidence, not only for the existence of God but for His foreknowledge.Indeed, it is the revelation that the chapter provides of God’s foreknowledgethat presents evidence for God’s existence.
Read Daniel 2. How does the chapter provide such convincing evidencefor the reality of God? Look, too, at Europe today as depicted in thebook (Dan. 2:40–43). How could a man who lived about twenty-sixhundred years ago have described so accurately the situation there,other than through divine revelation?
Daniel openly and unashamedly had given all the credit to God forwhat had been revealed to him. How easily he could have attributed hisability to know and interpret the king’s dream to his own wisdom andunderstanding. But Daniel knew better than that. The prayers that heand the others prayed (Dan. 2:17–23) showed their knowledge of theirutter dependence upon God; they knew that without Him they wouldhave died with the rest of the wise men.
Later Daniel reminded the king that none of his professional wisemen, enchanters, or magicians proved able to tell the king his dream.By contrast, the God in heaven can reveal mysteries because He is theonly true God.
Thus, in his humility and in his dependence upon God, Daniel wasable to be a powerful witness. If Daniel, back then, showed humility,how much more should we reveal our own humility today? After all,we have a revelation of the plan of salvation that Daniel didn’t; and ifanything should keep us humble, it should be the knowledge of whatJesus did at the cross.
What should the Cross teach us about humility? What does itsay to us, not only about our own sinfulness but also about ourutter dependence upon God for salvation? Think about whereyou would be without the Cross. What, then, do you have to boastabout, other than the Cross? See Gal. 6:14.
Bible students have long noticed the link between Daniel 3, the storyof the three Hebrews on the plain of Dura, and Revelation 13, a depictionof the persecution that God’s people have faced in the past and willface in the last days.
Compare Daniel 3:1–6 with Revelation 13:11–15. What are the parallelsbetween these two passages?
In both cases, the issue of worship is central, but both talk about aworship that is forced. That is, the political powers in control demandthe worship that is due to the Lord alone.
Read Daniel 3:13–18. What can we learn from the story that shouldhelp us understand not only what we will face in the last days butalso how we should face what is coming?
As the most powerful leader on earth, Nebuchadnezzar mocked thesemen and their God, saying, “Who is that God that shall deliver youout of my hands?” (Dan. 3:15). He was soon to find out for himselfjust who that God was, for later he declared: “Blessed be the God ofShadrach, Meshach, and Abednego, who hath sent his angel, and deliveredhis servants that trusted in him, and have changed the king’s word,and yielded their bodies, that they might not serve nor worship any god,except their own God” (Dan. 3:28).
After seeing such a miracle as that, there is no question that the kingwas convinced there was something special about the God whom thesemen served.
Suppose, though, that these young men had not been delivered fromthe flames. This outcome is one the men realized was a distinct possibility(Dan. 3:18). Why would they still have done the right thing in notobeying the king’s command even if it meant being burned alive? Thisstory presents a powerful testimony to the men’s faith and their willingnessto stand for what they believed, regardless of the consequences.
When the issue of worship arises in the last days, how can we besure that we will stand as faithfully as these four men did? If weare not faithful now in what is “least,” what makes us think wewill be faithful in something as big as the final crisis?
Daniel 3 ends with Nebuchadnezzar acknowledging the existenceand power of the true God. But knowledge of God and of His powerisn’t the same as having the born-again experience that Jesus said wascrucial for salvation (see John 3:7). Indeed, the man depicted in Daniel4:30 was anything but a converted soul.
Read Daniel 4:30. What was this man’s problem? See also John 15:5,Acts 17:28, Dan. 5:23.
By the time that the chapter is done, though, Nebuchadnezzar learns,even if it is the hard way, that all true power exists in God, and withoutGod, he is nothing at all.
“The once proud monarch had become a humble child of God; the tyrannical,overbearing ruler, a wise and compassionate king. He who had defiedand blasphemed the God of heaven, now acknowledged the power of theMost High and earnestly sought to promote the fear of Jehovah and thehappiness of his subjects. Under the rebuke of Him who is King of kingsand Lord of lords, Nebuchadnezzar had learned at last the lesson whichall rulers need to learn—that true greatness consists in true goodness.He acknowledged Jehovah as the living God, saying, ‘I Nebuchadnezzarpraise and extol and honor the King of heaven, all whose works aretruth, and His ways judgment: and those that walk in pride He is able toabase.’ ”—Ellen G. White, Prophets and Kings, p. 521.
Read Daniel 4:35. What truths about God did Nebuchadnezzarexpress here, as well?
Daniel 4 ends with a Gentile acknowledging the authority, dominion,and power of the “Hebrew” God. In a sense, this scene is a precursor towhat happened in the early church, when, through the witness of Jewsand through the power of God, Gentiles learned the truth about the Lordand began to proclaim that truth to the world.
Read John 3:7. Although we think of last-day events in terms ofthe death decree, worship, and persecution, what does Jesus sayhere that, above and beyond everything else, prepares people forthe end of time?
Read Daniel 6 and then answer the following questions:
1. What does Daniel 6:4, 5 reveal about the character of Daniel?What lessons can we take from these verses about how we shouldbe seen?
2. What parallels can we find in this chapter that link it to finalevents as depicted in the book of Revelation? See Rev. 13:4, 8, 11–17.
3. Put yourself in the place of Daniel in this situation. What rationaleor argument could he have used in order not to pray? Thatis, how could he have justified not doing what he did, and, thus,spared himself the ordeal of getting thrown into the lions’ den?
4. Why do you think Daniel continued to pray as he always did, eventhough he necessarily didn’t have to do so?
5. What did King Darius say (Dan. 6:16) even before Daniel wasthrown into the lions’ den that showed he knew something aboutthe power of Daniel’s God? What in his words showed the witnessof Daniel himself to the king concerning the God whom Danielworshiped and served?
Further Thought: “As we near the close of this world’s history, theprophecies recorded by Daniel demand our special attention, as they relateto the very time in which we are living. With them should be linked theteachings of the last book of the New Testament Scriptures. Satan has ledmany to believe that the prophetic portions of the writings of Daniel andof John the revelator cannot be understood. But the promise is plain thatspecial blessing will accompany the study of these prophecies. ‘The wiseshall understand’ [Dan. 12:10], was spoken of the visions of Daniel thatwere to be unsealed in the latter days; and of the revelation that Christgave to His servant John for the guidance of God’s people all through thecenturies, the promise is, ‘Blessed is he that readeth, and they that hear thewords of this prophecy, and keep those things which are written therein.’Revelation 1:3.”—Ellen G. White, Prophets and Kings, pp. 547, 548.
Although we tend to look at the book of Daniel in the context of therise and fall of nations, the judgment (Dan. 7:22, 26; 8:14), and thefinal deliverance of God’s people in the time of trouble (Dan. 12:1),we saw this week that the book of Daniel also can give us examples ofwhat it means for us individually to be prepared for trials and persecution,whenever they come. In this sense, these stories present us withcrucially important messages in the last days. After all, however helpfulit may be to know about the “mark of the beast,” the “time of trouble,”and the upcoming persecution, if we haven’t had the kind of experiencewith God that we need, all this knowledge will only condemn us. Morethan anything else, we need the “born-again” experience that Danieland the others, including Nebuchadnezzar, had.
Discussion Questions:
Read Daniel’s prayer in chapter 9:3–19. How does this prayershow that Daniel understood grace, and that God loves andredeems us out of His own graciousness as opposed to any meritor goodness on our own part? Why is this so important a truth notjust to understand but to experience?
In class, discuss the challenges that the three Hebrews (Daniel 3)and Daniel (Daniel 6) faced in regard to standing up when theirreligious practices were threatened by political authorities. Whatsimilarities do you find in the two accounts? What differences?And what can we learn from both accounts about how we can bepowerful witnesses by being faithful?
What does it mean to be “born again”? Why would Jesus saythat we “must be born again” (John 3:7)?
Sabbath Afternoon
Read for This Week’s Study: 1 Cor. 10:1–11, Rev. 12:1–17,19:11–15, Eph. 1:20, Rev. 11:19, 1:10–18.
Memory Text: “To the one who is victorious, I will give the right tosit with me on my throne, just as I was victorious and sat down withmy Father on his throne” (Revelation 3:21, NIV).
Even the quickest reading of the New Testament reveals an importanttruth: the New Testament is tied directly to the Old. Timeand time again the Gospels and the Epistles refer either to eventsin the Old Testament or quote directly or indirectly from it. In addition,when referring to Himself and His ministry, how often did Jesus talkabout how the “Scriptures” need to be “fulfilled” (see Matt. 26:54, 56;Mark 14:49; John 13:18; 17:12)?
The same thing can be said for the book of Revelation. Indeed, it’s allbut impossible to make sense of the book of Revelation apart from theOld Testament, especially the book of Daniel. This is one reason whywe often study both books together.
A crucial aspect of those Old Testament references in Revelationis that, taken together with the rest of the book, they reveal Jesus.Revelation is all about Jesus, about who He is, about what He has donefor His people, and about what He will do for us at the end of time. Anyfocus on last-day events must keep Jesus front and center out of necessity,which is exactly what the book of Revelation does. This week’slesson looks at Jesus in the book of Revelation.
* Study this week’s lesson to prepare for Sabbath, April 21.
Among the many things that Daniel and Revelation have in commonare their two basic divisions: historical and eschatological (dealing withend-time events). Both these concepts are linked intricately in eachbook. We may view the historical events as precursors or examples(even if on a smaller scale) of grand and global events in the last days.That is, by studying what happened in Old Testament history, we canhave insights for what will happen in our days and beyond. This principle,however, is not limited only to Daniel and Revelation.
Read 1 Corinthians 10:1–11. In these verses how do we see the principletalked about above?
As we found last week, some of the stories in Daniel (Dan. 3:6, 15,27; and 6:6–9, 21, 22) were localized historical incidents that reflect,somewhat, the end-time events depicted in Revelation. By studyingthese stories, we can get glimpses and insights into some of the thingsthat God’s people will face on a broader scale in the end. Perhaps,though, the most important point is that, regardless of our immediatesituation here, we are assured of ultimate deliverance. Whatever elseRevelation teaches, it assures the faithful of victory.
Although there are some exceptions, the historical portion ofRevelation is chapters 1–11, followed by the end-time chapters 13–22.
Read Revelation 12:1–17. Where should we categorize this chapter—historical or eschatological, and why?
As we can see, this chapter belongs to both categories. Why? Because ittalks about historical conflicts—the expulsion of Satan from heaven (Rev.12:7–9), Satan’s attack on Baby Jesus (Rev. 12:4), and the persecution ofthe church in subsequent church history (Rev. 12:14–16)—followed by adepiction of the devil’s attack on the end-time remnant (Rev. 12:17).
It has been said that one of the lessons we learn from history isthat we never learn from history. In other words, regardless ofwhen they live, people keep making the same mistakes. With somuch history behind us to learn from, how can we avoid doingjust that?
Read the following texts. Each contains various names and/ordescriptions of Jesus, as well as what He has done, is doing, or will do.What do the texts teach us about Jesus?
Rev. 1:5Rev. 1:18Rev. 5:8Rev. 19:11–15Rev. 21:6These are only a few of the many texts in Revelation that depict Jesusin various roles and functions. He is the Lamb, which points to His firstcoming, in which He offered Himself as a sacrifice for our sins. “Purgeout therefore the old leaven, that ye may be a new lump, as ye areunleavened. For even Christ our passover is sacrificed for us” (1 Cor.5:7). He was also the One who “was dead; and, behold, I am alive forevermore” (Rev. 1:18), a clear reference to His death and resurrectionfrom the dead. “Thus it is written, that the Christ should suffer, andrise again from the dead the third day” (Luke 24:46, ASV). Finally, inRevelation 19:11–15, He is depicted in His role at the Second Coming,when He will return to the earth in power and glory and judgment.“ ‘For the Son of Man will come in the glory of His Father with Hisangels, and then He will reward each according to his works’ ” (Matt.16:27, NKJV).
How can we learn to make the life, death, resurrection, and thereturn of Jesus the central focus of our own existence and thefoundation for the moral choices we make?
Besides being historical and eschatological, Revelation also hasanother structural layer, one built around the Hebrew sanctuary. Thissanctuary motif is not confined to either of the two major divisions butgoes through them both.
In the earthly sanctuary one begins in the courtyard, at the altar ofburnt offering, where the animals were slain. After the death of theanimal, symbolic of the Cross, the priest would enter into the firstapartment of the sanctuary, which was a model of what Jesus did in theheavenly sanctuary after His ascension. This is represented by Jesus’walking among the lampstands (Rev 1:13).
Read Revelation 4:1, 2. What does the open door represent? Where isthis scene located? See also Acts 2:33; 5:31; Eph. 1:20; Heb. 10:12,13; Ps. 110:1; Rev. 12:5.
Soon after His ascension, Christ was inaugurated in the Holy Placeof the heavenly temple, through this first open door. When Christ firstappears in the book of Revelation, He is standing before the lampstandsof the first apartment in the heavenly sanctuary (see Rev. 1:10–18).
Read Revelation 11:19. What is the significance of the fact that as theheavenly temple was opened, John could see the ark of His covenant,which sat in the second apartment of the earthly sanctuary(see Lev. 16:12–14)?
The image of the ark of the covenant in the heavenly sanctuary is anindisputable reference to the Most Holy Place, or second apartment. Inthe book of Revelation, we can see not just Jesus’ two-apartment ministrybut the crucial and comforting fact that events in heaven and earthare linked. Even amid the trials of history and the last days as depictedin the book of Revelation, we can have the assurance that “all heavenis engaged in the work of preparing a people to stand in the day of theLord’s preparation. The connection of heaven with earth seems veryclose.”—Ellen G. White, My Life Today, p. 307.
Everything in Revelation, from the structure to the content, has onepurpose: to reveal Jesus Christ.
That’s why the opening words of the book are, “The revelation ofJesus Christ” (Apocalypsis Iesou Christou). This generally is understoodas (1) “the revelation from Jesus Christ”or (2) “the revelationabout Jesus Christ” (Rev. 1:2). The fact that it is a “revelation” arguesagainst those who believe Revelation is too hard to understand. Whywould the Lord have included the book in the Bible if He hadn’t meantfor it to be understood by those who read it?
Read Revelation 1:1–8. What do these verses teach us about Jesus?
In Revelation, Christ is introduced as “the ruler of the kings of theearth” (Rev. 1:5, NIV), and near the end of the book He is described as“King Of Kings” (Rev. 19:16). The great news here is that amid all thechaos and confusion on earth, we can have the assurance that our lovingLord and Savior has ultimate control.
In Revelation 1:5, we have been given a clear reference to Christ asthe Redeemer. “To Him who loved us and washed us from our sins inHis own blood” (NKJV). This text points to His atoning death on thecross. He has not only justified us but sanctified us, as well (1 Cor.6:11). It is in texts such as this one that we can find assurance of salvationbecause they show us that Jesus is the One who washes away oursins. We certainly can’t do it ourselves.
Read Revelation 1:7. What does this teach us about Jesus?
Central to the whole Christian faith is the promise of Christ’s return“with the clouds.” Jesus will come again, a literal return in an event thatthe whole world will witness—an event that once and for all ends thesuffering, chaos, and ruin of this world and ushers in all the promisesof eternity.
What does Revelation 1:8 teach us about Jesus? What hope canwe find in this verse that can give us comfort amid whatever trialswe are facing?
Read Revelation 1:10–18. What does Jesus say about Himself there?
When Jesus appears in these verses, He is standing in the firstapartment of the heavenly sanctuary. The revelation of Him in thisrole was so great that John fell at His feet in fear. Jesus, ever comforting,tells him not to be afraid and points to Himself as “the Alphaand Omega, the First and the Last” (Rev. 1:11, NKJV)—referencesto His eternal existence as God. Later He talks about His death andresurrection and the hope that His resurrection brings. Jesus also hasthe keys of “Hades and of Death” (NKJV). In other words, Jesus hereis saying to John what He said to Martha at the death of her brother,words that John also recorded: “ ‘I am the resurrection and the life.He who believes in Me, though he may die, he shall live. And whoeverlives and believes in Me shall never die. Do you believe this?’ ”(John 11:25, 26, NKJV).
With Martha and now with John, Jesus points us to the hope of theresurrection, the culmination and climax of the Christian faith. Withoutthis particular hope, what hope is there?
Read Revelation 22:7, 12, 13. What do these verses reveal about Jesus?
“Christ Jesus is the Alpha and the Omega, the Genesis of the OldTestament, and the Revelation of the New. Both meet together in Christ.Adam and God are reconciled by the obedience of the second Adam,who accomplished the work of overcoming the temptations of Satanand redeeming Adam’s disgraceful failure and fall.”—Ellen G. WhiteComments, The SDA Bible Commentary, vol. 6, pp. 1092, 1093. Yes,Jesus is the beginning and the end. He created us in the beginning, andHe will re-create us in the end.
From start to finish, as it teaches us about not only history but aboutend-time events, the book of Revelation is still the Apocalypsis IesouChristou, the Revelation of Jesus Christ. Again, whatever else we maystudy about final events, Jesus Christ must be the center of it all.
How can we keep Jesus at the center of our lives each and everyday?
Further Thought: “In the Revelation are portrayed the deep thingsof God. The very name given to its inspired pages, ‘the Revelation,’ contradictsthe statement that this is a sealed book. A revelation is somethingrevealed. The Lord Himself revealed to His servant the mysteries containedin this book, and He designs that they shall be open to the study ofall. Its truths are addressed to those living in the last days of this earth’shistory, as well as to those living in the days of John. Some of the scenesdepicted in this prophecy are in the past, some are now taking place;some bring to view the close of the great conflict between the powersof darkness and the Prince of heaven, and some reveal the triumphs andjoys of the redeemed in the earth made new.”—Ellen G. White, The Actsof the Apostles, p. 584.
The texts we looked at this week, in both the beginning and the endof the book, show just how much of Revelation is about Jesus. Evenwith all the Old Testament references to historical events, the book ofRevelation teaches us more about our Lord Jesus. See Revelation 3:14;5:5, 6; 7:14; and 19:11–16 for even more texts in Revelation aboutHim. When we put these texts together, we can get a powerful representationof Jesus and what He should mean to us as those who claimto be His followers.
Discussion Questions:
What does it mean for us that all through the New Testamentconstant reference is made to the Old Testament? What shouldit tell us about how central Scripture should be to our faith andhow seriously we must take the Word of God? How can we protectourselves against any and all attempts to lessen the authority ofthe Scriptures in our personal lives and in the life of the church?
Skim through the book of Revelation and collect as many othertexts as you can that talk specifically about Jesus. In class, readthe texts aloud. What else do they reveal to you about the nature,work, power, and character of our Lord? What comfort do youderive from what these texts reveal?
In a world of death, how can we learn to find hope and comfortin the promise of the resurrection of the dead?
Sabbath Afternoon
Read for This Week’s Study: John 14:9; Zeph. 3:17; John1:1–3; Rom. 8:38, 39; Ps. 91:15, 16; Rev. 14:6, 7; Eph. 1:4, 5.
Memory Text: “This is love: not that we loved God, but that he lovedus and sent his Son as an atoning sacrifice for our sins” (1 John 4:10,NIV).
One fascinating but crucial difference between Christianity andnon-Christian religions is that while the others emphasize whattheir founders have taught them, they do not emphasize whattheir founders have done for them. And that’s because whatever theirfounders may have done for them, it cannot save them. All these leaderscan do is try to teach the people how to “save” themselves.
In contrast, Christians emphasize not only what Jesus taught butwhat He did. This is because what Christ did provides the only meansby which we are saved. Christ’s incarnation in human flesh (Rom. 8:3),His death on the cross (Rom. 5:8), His resurrection (1 Pet. 1:3), andHis ministry in heaven (Heb. 7:25)—these acts alone are what save us.It’s certainly not anything in ourselves. “If you would gather togethereverything that is good and holy and noble and lovely in man and thenpresent the subject to the angels of God as acting a part in the salvationof the human soul or in merit, the proposition would be rejected astreason.”—Ellen G. White, Faith and Works, p. 24.
This wonderful truth is especially important for us amid the perilsand deceptions of the last days.
* Study this week’s lesson to prepare for Sabbath, April 28.
Not too long before the cross, Jesus spoke with His inner circle abouthow people can come to the Father through Him. It was then that Philipsaid: “ ‘Lord, show us the Father, and it is sufficient for us’ ” (John14:8, NKJV).
How did Jesus respond to Philip? See John 14:9. What does Hisresponse teach us about the Father? What misconceptions aboutGod should His response clear up?
Some people say that the God of the Old Testament is a God ofjustice in comparison to the God of the New Testament, who is full ofmercy and grace and forgiveness. They draw a distinction between thetwo that is not valid. He is the same God, with the same traits, in boththe Old and New Testaments.
One reason Christ came to this world was to reveal the truth aboutGod the Father. Through the centuries, wrong ideas about Him andHis character had become widespread, not just among the heathenbut among God’s chosen nation, as well. “The earth was dark throughmisapprehension of God. That the gloomy shadows might be lightened,that the world might be brought back to God, Satan’s deceptive powerwas to be broken.”—Ellen G. White, The Desire of Ages, p. 22. Thesewere some of the reasons that Jesus came to this earth.
God does not change. If we knew all the facts surrounding eventsin the Old Testament, we would find God just as merciful in the OldTestament as He is in the New. Scripture declares, “God is love”(1 John 4:8) and that God does not change. “Jesus Christ is the sameyesterday and today and forever” (Heb. 13:8, NRSV).
Remember, too, it was the God of the Old Testament who hung onthe cross.
This God is also gracious, compassionate, and slow to anger (Ps.145:8). He is faithful, has unfailing love (Ps. 143:8), and delights inHis followers (Ps. 147:11). God plans to prosper people and give themhope (Jer. 29:11). In His love, He will no longer rebuke but rejoicesover His people with singing (Zeph. 3:17). This, and so much more, iswhat God the Father is truly like.
Think about the fact that Jesus represents God the Father. Why isthis such a wonderful and hopeful truth, especially for those whosometimes might be afraid of God?
Sin separated the human race from God; a yawning chasm openedbetween them, and unless that chasm closed, humanity was doomedto eternal destruction. The gulf was deep and dangerous. Yet, it tooksomething utterly incredible to solve the problem of sin and to reunitesinful humanity with a righteous and holy God. It took One eternal withGod Himself, One as divine as God Himself, to become a human beingand, in that humanity, offer Himself as a sacrifice for our sins.
Read John 1:1–3, 14 and Philippians 2:5–8. What do they teach usabout who Jesus is?
Christ was eternal and not dependent upon anyone or anything forHis existence. He was God—not the mere outward appearance of Godbut God Himself. His essential nature was divine and eternal. Jesusretained that divinity but became a human being in order to keep thelaw in human flesh and to die as a Substitute for all those who havebroken the law, which is all of us (Rom. 3:23).
Christ became human, without any advantage over other humans. Hekept God’s law, not through His internal divine power but by relyingupon the same external divine power available to any other human.
Jesus was fully God and fully human. This means that the One whoupholds “all things by the word of his power” (Heb. 1:3) was the sameOne who was found as a “babe lying in a manger” (Luke 2:16). Thismeans that the One who “is before all things, and in Him all thingsconsist” (Col. 1:17, NKJV) is the same One who, as a human child,“increased in wisdom and stature” (Luke 2:52). This means that the Onewithout whom “nothing was made that was made” (John 1:3, NKJV) wasthe same One who was “ ‘murdered by hanging on a tree’ ” (Acts 5:30,NKJV).
If all this reveals to us Christ’s love for us, and Christ’s love for us isbut a manifestation of the Father’s love for us, then no wonder we haveso many reasons to rejoice and be thankful!
Read Romans 8:38, 39. How does what we read in the study todaygive us powerful reasons to trust in what Paul says to us here?
The Holy Spirit has been misunderstood almost as much as theFather. Some theologians have thought of the Spirit as the love betweenthe Father and the Son. In other words, the Spirit would be merelyaffection between the Father and the Son. This means that He would bediminished to a relationship between two members of the Godhead andnot a member Himself.
But Scripture proves His personhood. Christians are baptized in Hisname along with the Father and Son (Matt. 28:19). The Spirit glorifiesChrist (John 16:14). The Spirit convicts people (John 16:8). He can begrieved (Eph. 4:30). He is a Comforter (John 14:16), Helper (NKJV),and Counselor (RSV). He teaches (Luke 12:12), intercedes (Rom. 8:26),and sanctifies (1 Pet. 1:2). Christ said the Spirit guides people into alltruth (John 16:13).
In short, the Holy Spirit is God, as are the Father and the Son.Together, they are One God.
Everything the Spirit does reveals divine love. What are some ofthe things He does? Luke 12:12, John 16:8–13, Acts 13:2.
The greatest evidence that the Holy Spirit is God is the incarnation ofChrist. Jesus was born of the Holy Spirit (Matt. 1:20). Only God could“create” like that.
The Holy Spirit performed two opposite miracles for Christ. First, Hebrought the omnipresent Christ into the womb of Mary. Christ ascendedto heaven confined within that human body. Second, the Spirit bringsChrist confined by His humanity and, in another inexplicable miracle,makes Him present to Christians around the world.
Thus, the Holy Spirit, along with the Father and the Son, is workingin our behalf. “The Godhead was stirred with pity for the race, and theFather, the Son, and the Holy Spirit gave Themselves to the workingout of the plan of redemption.”—Ellen G. White, Counsels on Health,p. 222.
The Father, the Son, and the Holy Spirit love us equally and are workingin order to save us into God’s eternal kingdom. How can we, then,neglect so great a salvation?
How much comfort can we draw from the fact that the Father,the Son, and the Holy Spirit are all at work for our eternal good?
Some Seventh-day Adventists wonder if they will be saved. They lackassurance and long to know their future, in terms of eternal life. They workhard to be good enough and yet know that they come up short. They lookwithin and find little to encourage them in their journey through life.
When we see the immense gap between the character of Jesus andour own character or when we read a text such as “strait is the gate, andnarrow is the way, which leadeth unto life, and few there be that findit” (Matt. 7:14), who of us doesn’t have moments when we wonder ifwe are going to make it?
To be prepared for the end time, people must have assurance of salvationin the present. They must revel in the reality of salvation in order toface the future unafraid. Yet, as we have seen, all the living Persons ofthe Godhead are at work to save us. Thus, we can and should live withthe assurance of our salvation.
Read the following texts. What hope and assurances come from themregarding salvation and what God has done for us and promises to do?
Ps. 91:15, 16Joel 2:31, 32John 10:28Rom. 10:9–131 John 5:11–13
We are called, even commanded, to live holy lives, but these lives arethe result of having been saved by Christ, not the means of achievingthat salvation. Although we must be faithful, even unto death, we mustlean always on the gift as our only hope of salvation. God’s people willbe found faithful and obedient in the last days, a faithfulness and obediencethat arises from the assurance of what Christ has done for them.
Read Revelation 14:6, 7. What is the “everlasting gospel”?
The gospel is referred to here as “everlasting.” This is further evidencethat God does not change. An unchanging God has an unchanginggospel. This eternal gospel gives assurance to all who are willing toaccept it. The gospel reveals the unchanging love of God, and it’s thismessage that needs to go to the world. Everyone needs a chance to hearit, which is why God has called His people to spread it.
“Just as He chose us in Him before the foundation of the world, thatwe should be holy and without blame before Him in love, havingpredestined us to adoption as sons by Jesus Christ to Himself,according to the good pleasure of His will” (Eph. 1:4, 5, NKJV).What more does this tell us about just how “everlasting” the gospelreally is?
We were chosen in Him “before the foundation of the world.” Talkabout an “everlasting” gospel! Even before the Creation of this world,God’s plan was for us to have salvation in Him.
Look at some of the words here: “chose,” “predestined,” “good pleasure,”“adoption.” Look at how much these two verses point to God’sdesire for us to have eternal life “in Him.” And the fact that God did allthis in eternity past (see also 2 Thess. 2:13, 2 Tim. 1:9) points so clearlyto His grace and shows that our salvation comes not from anything wecan do or from any creature merit but totally as an act arising fromGod’s own loving character. How could salvation come from anythingwe could do if we were elected to have that salvation in Him evenbefore we existed? The choice is for us to accept or reject it.
And how is this election made manifest in the lives of the elect? To“be holy and without blame before Him in love” (Eph. 1:4, NKJV).This, too, is what we have been chosen for.
We are called to spread the “everlasting gospel” to the world aspart of the end-time message prior to Christ’s return. Why mustwe know and experience the reality of the “everlasting gospel” inour own lives before we can share it with others?
Further Thought: We can have assurance of salvation, but we mustnot be presumptuous about it. Is there such a thing as a false assuranceof salvation? Of course. And Jesus warned about it, too, saying: “ ‘Noteveryone who says to Me, “Lord, Lord,” shall enter the kingdom ofheaven, but he who does the will of My Father in heaven. Many willsay to Me in that day, “Lord, Lord, have we not prophesied in Yourname, cast out demons in Your name, and done many wonders in Yourname?” And then I will declare to them, “I never knew you; departfrom Me, you who practice lawlessness!” ’ ” (Matt. 7:21–23, NKJV).
These people made two fatal mistakes. First, despite whatever greatthings they had done in the Lord’s name, they weren’t doing the Lord’swill, which was to obey His law. Jesus didn’t say, “Depart from me”you who were “not sinless,” or you who were not “without fault,” orwho were “not perfect.” Instead, He described them as “lawless”—atranslation of anomian, or “without law.” Second, notice their emphasison themselves and on what they had accomplished: “Didn’t we do thisin Your name?” Or “Didn’t we do that in Your name?” Or “Didn’t we dothis other thing, and all in Your name, too?” Please! How far removedfrom Christ must they have been to point to their own works in anattempt to justify themselves before God? The only works that willsave us are Christ’s, credited to us by faith. Here is where our assuranceexists—not in ourselves or in our works but only in what Christhas done for us. You want assurance? Obey God’s law and rest only inthe merits of Christ’s righteousness, and you will have all the assuranceyou need.
Discussion Questions:
Martin Luther reportedly said: “When I look to myself, I don’tknow how I can be saved. When I look to Jesus, I don’t know howI can be lost.” What great wisdom is found in these words? Why isit a good idea to keep this sentiment ever before us?
Dwell more on this idea that we have been chosen for salvationeven before the foundation of the world. Why does this notmean that everyone will be saved? If people are not saved, will itbe because God didn’t choose them or because of the choices theymade? Discuss this question in class.
How does the reality of the great-controversy scenario help usto deal better with the reality of evil even in a world that the Father,the Son, and the Holy Spirit love?
Sabbath Afternoon
Read for This Week’s Study: Rom. 8:3, John 1:29, Rev. 5:12,Heb. 7:1–28, 9:11–15, Lev. 16:13, Heb. 9:20–23.
Memory Text: “God exalted him to the highest place and gave himthe name that is above every name, that at the name of Jesus everyknee should bow, in heaven and on earth and under the earth”(Philippians 2:9, 10, NIV).
Talking about Jesus in the heavenly sanctuary, the book ofHebrews says: “where the forerunner has entered for us, evenJesus, having become High Priest forever according to the orderof Melchizedek” (Heb. 6:20, NKJV).
Scripture, especially the New Testament, is so clear about Christ’srole as our High Priest in the heavenly sanctuary—a role He took afterHe completed His work as our sacrifice here on earth (see Heb. 10:12).
This week we will explore the ministry of Christ in the heavenlysanctuary. His intercessory work is crucial to the preparation of Hispeople to be ready for the end time. So, we have been given this crucialadmonition: “The subject of the sanctuary and the investigative judgmentshould be clearly understood by the people of God. All need aknowledge for themselves of the position and work of their great HighPriest. Otherwise it will be impossible for them to exercise the faithwhich is essential at this time or to occupy the position which Goddesigns them to fill.”—Ellen G. White, The Great Controversy, p. 488.
What is Christ doing for us in the heavenly sanctuary, and why is it soimportant for us to understand it, especially in the last days?
* Study this week’s lesson to prepare for Sabbath, May 5.
Studying the supreme sacrifice of Christ does so much to preparebelievers for the end time. Often humans look to the goal ahead of them,and that makes sense. But it is also good to realize that the goal is behindthem. We speak of Calvary. The goal, reached here by Jesus for us, isirreversible and final, and it gives certainty to the goal ahead, as well.
Read Romans 8:3, 1 Timothy 1:17, 6:16, and 1 Corinthians 15:53. Whydid God send His Son into the world?
God sent Christ to be a sin offering in order to condemn sin in theflesh. What does this mean? As an immortal Being, Christ could notdie. Therefore, the Lord became a human, taking our mortality uponHimself so that He could die as our substitute.
Although divine, and although in nature God, Jesus took on “humanlikeness,” and He humbled Himself “by becoming obedient to death” onthe cross (Phil. 2:6–8, NIV). In a way known only to God, the divinityof Christ did not die when Jesus died on the cross. In some way beyondhuman comprehension, the divinity of Jesus was quiescent during thenine months in the womb and in the days in the tomb, and Jesus neverused it to aid His humanity during His life and ministry here.
Read Luke 9:22. What does this tell us about the intentionality ofChrist’s death?
Christ was born to die. We can imagine that there was never a momentin eternity when He was free from thoughts of the mocking, the flogging,and the heartbreaking crucifixion that He would face. This isunparalleled love, never witnessed before and not fully understood.
What can we humans do in the face of this kind of love but falldown and worship in faith and obedience? What does the realityof the Cross tell us about the worthlessness of human merit?
Read John 1:29, Revelation 5:12, and 13:8. What is the one image thatthese texts have in common, and what is the importance of thatimage in helping us to understand the plan of salvation?
When John the Baptist called Jesus the “Lamb of God,” he was makingan unmistakable reference to the sanctuary. Even more directly, hewas making a reference to Christ’s death for sin as the one and onlyfulfillment of all the lambs (and every other sacrificial animal in theHebrew sanctuary ritual) that had ever been slain as a sacrifice for sin.Indeed, the four Gospels, whatever else they teach, ultimately tell thestory of what Jesus did in His role as the Lamb of God who takes awaythe sins of the world.
But the story of Jesus and His work for our salvation does not end inthe Gospels, even with His death and resurrection.
From the beginning, the book of Hebrews touches on the theme ofChrist as the High Priest in the heavenly sanctuary after His work as thesacrificial Lamb. From the first mention of Him in this role after theCross (Heb. 1:3), succeeding chapters in the book make reference toJesus as High Priest. The depiction of His work in the heavenly sanctuaryis developed fully in detail in Hebrews 7:1–28.
Read Hebrews 7:1–28. What is the author saying here about Jesus?
Although these verses are so deep, so rich, the essence of what theyare saying is that Jesus Christ has a better priesthood than did thepriests from the line of Aaron in the earthly sanctuary service. Butnow, instead of an earthly priesthood in an earthly sanctuary, we havea heavenly High Priest ministering for us in the sanctuary in heaven.So when we focus our eyes on Jesus, we can focus them on Him as ourHigh Priest in the heavenly sanctuary.
Read Hebrews 7:24–27, 8:6. What great hope do these texts give to us?
Christ is able to save completely because of several qualificationsthat no other priest could ever have. He is God, who has authority toforgive sins. He has a permanent priesthood. During the Christian era,He is interceding all the time for His people with the same loving compassionas when He healed the sick and comforted the lonely on earth.He is also human but was born sinless and remained that way. And, asthe sinless One, He died under the staggering weight of the sum totalof human sin. Only He, then, as the God-man, can intercede for sinnersin heaven’s sanctuary.
What these texts show, too, is that Christ’s sacrifice was once and forall. It needed to happen only one time, and it was sufficient to bringsalvation to every human being.
After all, considering who it was who died on the cross, how couldsuch an offering not be sufficient for every human being?
Read Hebrews 9:11–15. What has Christ obtained for us through Hisdeath and now His ministry in heaven?
Hebrews 9:12 says that Christ has “obtained eternal redemption”(NKJV). The Greek word translated as “redemption” also means“ransoming,” “releasing,” and “deliverance.” It’s the same word usedin Luke 1:68, when Zacharias declares that God has “visited andredeemed His people” (NKJV). The reference to Christ’s blood—theblood of the only sufficient sacrifice—means that it was Christ, asthe sacrificial Lamb, who obtained this redemption, this deliverance.And the great news of the gospel is that Christ obtained this not forHimself but for us, and it becomes efficacious for all who acceptChrist’s sacrifice for them.
Dwell on the idea that Christ has “obtained” “eternal redemption”for us and that only after He accomplished this did He enterinto His work in the heavenly sanctuary on our behalf. Whathope does this offer us regarding what Christ is doing for us inthe heavenly sanctuary?
Although sin brought a fearful separation between God and humanity,through Christ’s sacrificial death we as human beings are broughtto God and can continue to have access to Him. See Eph. 2:18, 1 Pet.3:18.
“Which hope we have as an anchor of the soul, both sure and steadfast,and which entereth into that within the veil; whither the forerunneris for us entered, even Jesus, made an high priest for everafter the order of Melchizedek” (Heb. 6:19, 20). According to theseverses, what has Jesus done for us?
Read Hebrews 9:24. What does this text say that Christ’s workincludes?
Jesus is the forerunner, having entered as our Representative into theheavenly sanctuary, even into the very presence of God for us. That is,Jesus is standing before the Father, ministering the merits of His atonement,the “eternal redemption” that He “obtained” in our behalf.
Yes, when we accepted Jesus our sins were forgiven, and we stoodbefore God pardoned and cleansed. But the fact remains that eventhough we have become Christians, we at times still sin, despite all thewonderful promises of victory. In such cases, Jesus intercedes as ourHigh Priest in heaven. He represents the repenting sinner, not pleadingour merits (for we have none) but pleading His own on our behalfbefore the Father. “Therefore He is also able to save to the uttermostthose who come to God through Him, since He always lives to makeintercession for them” (Heb. 7:25, NKJV).
What born-again Christian does not sense his or her own need ofChrist’s continuing mercy and grace? That is, despite the new lifewe have in Jesus, despite the wonderful changes in our existence,who doesn’t realize his or her own constant need of pardon andforgiveness? Why, then, is the knowledge of Christ as our HighPriest so precious to us?
The book of Hebrews teaches that the earthly Hebrew sanctuary servicewas a model of the heavenly sanctuary, the one that Christ enteredand inaugurated as our High Priest. The earthly service, with its twoapartments and its sacrificial and cleansing rituals, was “the copy andshadow of the heavenly things, as Moses was divinely instructed whenhe was about to make the tabernacle” (Heb. 8:5, NKJV).
And just as the earthly sanctuary ritual included a ministry in the twocompartments, the Holy Place and the Most Holy Place, so also doesChrist’s ministry in the heavenly sanctuary. In the earthly sanctuary, theconcept of judgment was represented on the Day of Atonement, whichresulted in the cleansing of the sanctuary, as depicted in Leviticus 16.This was the one time a year when the High Priest entered into the secondcompartment, the Most Holy Place (Lev. 16:12–14), to do a workof cleansing and atonement on behalf of the people.
Read Hebrews 9:20–23. What needs to be purified and cleansed, andwhy is this a clear reference to the Day of Atonement ministry ofChrist?
Scholars have been surprised by the statement that the heavenlysanctuary itself needed to be cleansed or “purified.” However, once thisis understood as a Day of Atonement reference, the problem vanishes.Hebrews 9:23 shows that the work Christ does in the heavenly sanctuaryis the true expression of what the earthly high priest did in theyearly Day of Atonement service in the Israelite sanctuary. The ministryof the earthly priest in cleansing the earthly sanctuary foreshadowedthe work that Christ would do one day in the heavenly. The text does notsay that this heavenly cleansing takes place immediately after Christ’sascension. From the study of the book of Daniel, we can see that thisphase of ministry began in the year 1844. So as Christians facing thelast days, we need to understand the solemnity of the time that we are inbut rest in the assurance of what Christ has done for us in the past andis doing for us now in the Most Holy Place of the heavenly sanctuary.
The first angel’s message declares: “Fear God and give glory toHim, for the hour of His judgment has come” (Rev. 14:7, NKJV).The reality of the judgment points to the nearness of the end.How should this reality impact how we live?
Further Thought: The book of Hebrews points to the earthly sanctuaryas the model, the type, of what Christ would do for us both onearth as our sacrifice and in heaven as our High Priest. The Israelitesanctuary was meant always to be an object lesson of the gospel. Itwas to teach the Jews the plan of salvation, which included sacrifice,intercession, judgment, and the final end of sin. The book of Daniel,meanwhile, adds more light in terms of helping readers to understandthe apocalyptic (end time) dimension of Christ’s final work in theheavenly sanctuary. “With its emphasis on cleansing, judgment, andvindication, the apocalyptic visions of Daniel project the imagery ofthe Day of Atonement to the very end of earth’s history. The cleansingis connected directly to the heavenly sanctuary and to the workof the Messiah as king and priest. The visions introduce the time element,making it possible for the reader to identify a specific momentwithin salvation history when the Messiah would begin His work offinal cleansing, judgment, and vindication in the heavenly dwelling ofGod.”—Handbook of Seventh-day Adventist Theology (Hagerstown,Md.: Review and Herald® Publishing Association, 2000), p. 394.
Discussion Questions:
Look at this quote from Ellen G. White: “As anciently thesins of the people were by faith placed upon the sin offering andthrough its blood transferred, in figure, to the earthly sanctuary,so in the new covenant the sins of the repentant are by faith placedupon Christ and transferred, in fact, to the heavenly sanctuary.And as the typical cleansing of the earthly was accomplished bythe removal of the sins by which it had been polluted, so the actualcleansing of the heavenly is to be accomplished by the removal, orblotting out, of the sins which are there recorded. But before thiscan be accomplished, there must be an examination of the booksof record to determine who, through repentance of sin and faith inChrist, are entitled to the benefits of His atonement.”—The GreatControversy, pp. 421, 422. What does she say are the two thingsthat reveal those who are entitled to the “benefits of His atonement”?Why is it so important for God’s people to grasp whatthese two things are, especially in the trials of the last days?
Read Leviticus 16:15, 16. What is the significance of the blood?What did the blood represent? Why was the blood so crucial to theDay of Atonement ritual back then, and what does it mean for ustoday?
Sabbath Afternoon
Read for This Week’s Study: Rom. 8:1; 7:15–25; Rom.7:1–14; John 20:19–23; Acts 20:6, 7; Dan. 7:23–25; Rev. 13:1–17.
Memory Text: “He will speak against the Most High and oppress[H]is holy people and try to change the set times and the laws. Theholy people will be delivered into his hands for a time, times andhalf a time” (Daniel 7:25, NIV).
Central to our understanding of last-day events is the question ofthe law of God. More specifically, it is the question of the fourthcommandment, the seventh-day Sabbath. Although we understandthat salvation is by faith alone and that keeping the law, includingthe Sabbath, can never bring salvation, we also understand that in thelast days, obedience to God’s law, including the seventh-day Sabbath,will be an outward sign, a mark, of where our true allegiance lies.
This distinction will become especially obvious amid the climacticend-time events depicted in Revelation 13 and 14, when an all-powerfulconglomeration of religious and political forces will unite to enforce afalse form of worship upon the inhabitants of the world. All this is incontrast to Revelation 14:7, where God’s people are called to “worshipHim who made heaven and earth, the sea and springs of water” (NKJV);that is, to worship only the Creator and no one else.
This week we will look at the law of God, especially the Sabbath, andwe will touch on issues surrounding the attempted change of that lawand what it means for us, upon whom the end is soon to come.
* Study this week’s lesson to prepare for Sabbath, May 12.
One of the greatest promises in the Bible is found in Romans 8:1:“There is therefore now no condemnation to those who are in ChristJesus, who do not walk according to the flesh, but according to theSpirit” (NKJV). These words come as a “capstone,” or a culmination ofthe train of thought that came right before. Only by studying what Paultalked about just preceding this verse can we better grasp the hope andpromise found in it.
Read Romans 7:15–25. What is the essence of what Paul is saying inthese verses that makes what he says in Romans 8:1 so assuring?
Although great debate has existed in Christendom over whether ornot Paul was talking specifically about himself as a believer here, onething is clear: Paul is, indeed, talking about the reality of sin. Everyone,even Christians, can relate in some way to the struggle that Paul refersto here. Who hasn’t felt the pull of the flesh and of the “sin that dwellsin” (Rom. 7:17, NKJV) them, which causes them to do what they knowthey should not do, or not to do what they know they should? For Paul,the problem isn’t the law; the problem is our flesh.
Who hasn’t found himself or herself wanting to do what is right butdoing what is wrong? Even if Paul is not talking about the inevitabilityof sin in the life of a born-again Christian here, he certainly is makinga strong case for the ever-present struggle facing anyone who seeks toobey God.
So, he comes to the famous words: “O wretched man that I am! Whowill deliver me from this body of death?” (Rom. 7:24, NKJV). His answeris found in Jesus, and in the great promise of “no condemnation” for thebeliever in Jesus who, by grace, walks according to the spirit. Yes, believersstruggle; yes, they face temptations; yes, sin is real. But by faith in Jesus,those who believe are no longer condemned by the law; indeed, they obeyit. Thus, they learn to walk in the spirit and not “according to the flesh.”
Read again the texts for today. In what ways can you relate towhat Paul is saying there? Why, then, is Romans 8:1 such a wonderfulpromise?
In yesterday’s study we looked at verses (Rom. 7:15–25) that talkedabout the reality of sin for everyone, even Christians. However, in theverses before these, Paul points to the law, which shows just how prevalentsin is, and how deadly.
Read Romans 7:1–14. What is the relationship between the law andsin? What do these verses also tell us about the impossibility ofbeing saved by the law?
Two crucial points come from what Paul teaches here. First, he showsthat the law is not the problem. The law is “holy, and just, and good.” Theproblem is sin, which leads to death. The other point is that the law ispowerless to save us from sin and death. The law points out the problemof sin and death; if anything, the law makes the problem of sin and deatheven more apparent, but it offers nothing by way of solving the problem.
Only a superficial reader could use these verses to argue that the law,the Ten Commandments, has been nullified. That’s the opposite of Paul’spoint. Nothing Paul writes here makes sense if the law were nullified.His argument functions on the assumption that the law is still binding,because it’s the law that points out the reality of sin and the resulting needof the gospel. “What shall we say then? Is the law sin? Certainly not! Onthe contrary, I would not have known sin except through the law. For Iwould not have known covetousness unless the law had said, ‘You shallnot covet’ ” (Rom. 7:7, NKJV).
Read Romans 7:13 carefully. What is Paul saying not only about thelaw but about why it’s still necessary?
The law does not produce death; sin does. The law is what shows justhow deadly sin is. The law is good in that it points to sin. It just has noanswer for it. Only the gospel does. Paul’s point is that as Christians, asthose who are saved in Christ, we need to serve in the “newness of theSpirit” (Rom. 7:6, NKJV); that is, we live in a faith relationship withJesus, trusting in His merits and His righteousness for salvation (thetheme of so much of what came before in Romans).
How has your own experience with keeping the law shown youyour need of God’s grace?
As Seventh-day Adventists we often hear fellow Christian brothersand sisters in other denominations argue that the law has been doneaway with, or that we are not under law but under grace. What they arereally saying, however, is that only the fourth commandment has beendone away with. Many, though, are not saying even that. They are sayinginstead that the seventh-day Sabbath has been replaced by the firstday, Sunday, in honor of the resurrection of Jesus.
And they believe they have the texts to prove it, too.
Below are some of the common texts in the New Testament thatmany Christians believe indicate the Sabbath was changed from theseventh day in the Old Testament to the first day in the New Testament.As we read them, we need to ask ourselves if they truly talk about achange of the day, or are they merely describing events that happenedon the day, but without rising to the level of prescribing a change?
Read John 20:19–23. What reason does this text give for the disciples’being assembled in that room? What do these verses say aboutwhether it was a worship service in honor of the resurrection ofJesus, as some claim?
Read Acts 20:6, 7. What, if anything, in these verses indicates that theSabbath was changed to Sunday, the first day of the week? See alsoActs 2:46.
Read 1 Corinthians 16:1–4. Outside of the fact that they were to storeup offerings at home on the first day of the week, what does thistext teach about any change of the Sabbath to Sunday?
Here is the essence of the textual “evidence” used to promote thedoctrine that the first day of the week superseded the seventh-daySabbath. Outside of describing a few times when, for various reasons,believers were gathered, not one text indicates that these gatheringswere worship services held on the first day as a replacement for theseventh-day Sabbath. This argument is merely reading back into thetexts the centuries-long Christian tradition of Sunday keeping. It isputting something into these verses that was never there to begin with.
As we saw yesterday, the texts commonly used to promote the ideathat Sunday replaced the Sabbath say no such thing. In fact, every referenceto the seventh-day Sabbath in the New Testament reveals that itwas still being kept as one of God’s Ten Commandments.
Read Luke 4:14–16; 23:55, 56. What do these passages tell us aboutthe seventh-day Sabbath both before and after Christ’s death?
Notice how the women, who had been with Christ, “rested onthe Sabbath according to the commandment” (Luke 23:56, NKJV).Obviously, the commandment was the fourth commandment, writtenin stone at Sinai. There is no indication that they had learned in theirtime with Him anything other than the keeping of the commandmentsof God, which included the Sabbath commandment. In fact, Christ toldHis disciples, “ ‘If you love Me, keep My commandments’ ” (John14:15, NKJV), which He Himself kept, and which included the seventhdaySabbath. If Sunday were to be a replacement for the Sabbath, thesewomen knew nothing about it.
Read Acts 13:14, 42–44 and Acts 16:12, 13. What evidence do theseverses give for the keeping of the seventh-day Sabbath? What evidencedo they give for the keeping of the first day of the week?
We find in these texts no evidence of a change of the Sabbath day toSunday. Instead they point clearly to the practice among early believersin Jesus of keeping the seventh-day Sabbath.
Acts 16:13 is especially interesting because it occurs outside of thecontext of the synagogue. The believers were meeting by the side of ariver where some “customarily” (NKJV) went to pray. And they did soon the seventh-day Sabbath, many years after the death of Jesus, too.If a change to Sunday had occurred, nothing in these texts indicates it.
What are some gentle and noncondemnatory ways you can witnessto Sunday keepers about the seventh-day Sabbath?
God’s law, the Ten Commandments, is still binding (see James 2:10–12), and that law includes the seventh-day Sabbath. Why, then, do so manyChristians keep Sunday when there is no biblical justification for it?
Daniel 7 talks about the rise of four great empires: Babylon, MediaPersia,Greece, and then Rome, the fourth and final earthly empire. Ina latter stage of the Roman Empire, a little horn power is depicted ascoming up out of this empire (Dan. 7:8). It is still a part of the RomanEmpire, just a later phase of it. What else could this power be but thepapacy, which arose directly out of Rome and, to this day, is still part ofit? Wrote Thomas Hobbes in the 1600s: “If a man consider the originalof this great ecclesiastical dominion, he will easily perceive, that thePapacy, is no other than the ghost of the deceased Roman empire, sittingcrowned upon the grave thereof.”—Thomas Hobbes, Leviathan(Oxford: Oxford University Press, 1996), p. 463.
Read Daniel 7:23–25. What do these verses teach that can help us tounderstand the origins of Sunday keeping?
Aramaic, the original language, shows in verse 25 that the little hornpower “intend[ed]” (NKJV) to change the law. What earthly power can,indeed, actually change God’s law?
Although exact details are blurred in history, we do know that underpapal Rome the seventh-day Sabbath was replaced by the tradition ofSunday keeping, a tradition so firmly entrenched that the ProtestantReformation kept that tradition alive, even into the twenty-first century.Today most Protestants still keep the first day of the week, rather thanfollowing the biblical command for the seventh day.
Read Revelation 13:1–17 and compare with Daniel 7:1–8, 21, 24, 25.What similar imagery is being used in these texts that help us tounderstand last-day events?
Using imagery directly from Daniel, which included imagery aboutthe latter (papal) phase of Rome, the book of Revelation points to endtimepersecution that will be unleashed on those who refuse to “worship”according to the dictates of the powers seen in the book of Revelation.
How does Revelation 14:6, 7—especially verse 7, which reflectslanguage taken from the fourth commandment (Exod. 20:11)—help to show that the Sabbath will be crucial in this final endtimecrisis over worship?
Further Thought: The same dragon, Satan, who made war againstGod in heaven (Rev. 12:7), is the one who makes war with God’s peopleon earth, those who “keep the commandments of God” (Rev. 12:17; seealso 13:2, 4). In fact, Satan himself becomes an object of worship, too(Rev. 13:4). So, Satan started the war against God in heaven, and heseeks to continue it here on earth. And central to his attack on God ishis attack on God’s law.
“In the fourth commandment, God is revealed as the Creator of theheavens and the earth, and is thereby distinguished from all false gods.It was as a memorial of the work of creation that the seventh day wassanctified as a rest day for man. It was designed to keep the living Godever before the minds of men as the source of being and the object ofreverence and worship. Satan strives to turn men from their allegianceto God, and from rendering obedience to His law; therefore he directshis efforts especially against that commandment which points to Godas the Creator.”—Ellen G. White, The Great Controversy, pp. 53, 54.
We worship the Lord because He is the Creator of “the heavens andthe earth,” and the seventh-day Sabbath is the foundational sign of Hiscreatorship, a sign that goes back to the Creation week itself (see Gen.2:1–3). No wonder that in his attack on God’s authority Satan goesafter the premier, fundamental sign of that authority: the seventh-daySabbath.
In the last days, God will have upon the earth people who will stayfirm and steadfast in their allegiance to Him, an allegiance manifestedin their obedience to His commandments—all of them, including theonly one that specifically points to the Lord as the Creator, who aloneis worthy of our worship.
Discussion Questions:
What is the problem with those who talk about the reality ofsin and yet argue that God’s law has been done away with? Whatgreat inconsistency can you point out in that line of reasoning?
What has been your own experience with those who arguefor Sunday instead of Sabbath? What arguments did you use,and how effective were they? How can you deal with the commonargument that keeping the seventh-day Sabbath is an attempt atsalvation by works?
As we talk to others about the Sabbath and as we prepare forend-time events, why is it important to make it clear that the challengesregarding the “mark of the beast” have not yet happened?
Sabbath Afternoon
Read for This Week’s Study: Matt. 24:1–25, Rev. 13:11–17,Matt. 7:24–27, Luke 21:20, Matt. 25:1–30.
Memory Text: “ ‘For false messiahs and false prophets will appearand perform great signs and wonders to deceive, if possible, even theelect’ ” (Matthew 24:24, NIV).
In Matthew 24 and 25, Jesus reveals important truths about end timesand about how to be prepared. In a sense, these chapters were Christ’steaching on last-day events. At the same time, He looks to the moreimmediate future and sees the impending destruction of Jerusalem, atragedy of catastrophic proportions for His people.
But in Christ’s words to His disciples, He speaks also to His followersin the generations to come, including and especially the lastone—the one that will be alive when He returns. Jesus doesn’t painta pretty picture either. Wars, rumors of wars, pestilence, false christs,and persecution—this will be the lot of the world, and the lot of Hischurch. Amazingly enough, looking back through time, we can see justhow accurate His predictions were. Therefore, we can trust Him for thepredictions not yet fulfilled in our lifetime.
But Jesus didn’t just warn about what was coming. In Matthew 25He also told parables that, if heeded, will prepare His people for whenHe, the “ ‘Son of man,’ ” returns. Yes, hard times will come, but He willprepare a people to meet Him when He does come back.
* Study this week’s lesson to prepare for Sabbath, May 19.
In the final days before the Cross, the disciples spoke with Jesus onthe Mount of Olives. Imagine them hearing Jesus say that the templewill be destroyed. Who knows exactly what went on in their minds,but the questions that the disciples asked afterward indicate that theylinked the destruction of the temple with “ ‘the end of the world’ ”(Matt. 24:3).
Read Matthew 24:1–25. What overall message did Jesus give to Hisfollowers about the last days?
Matthew 24:1–25 makes it clear that, among other things, Christis concerned with deceptions that will confuse His people throughthe ages and into the end time. Among those deceptions will be falseprophets and false christs. Some will come claiming to represent Christ(false prophets), and some will come claiming to be Christ. And theterrible thing is, people will believe them, too.
We have seen a sad but powerful confirmation of the Word of God.All through history, and even in our day, deceivers have indeed come,saying, “I am the Christ.” What a remarkable prophecy! Living in thetime that we do, we can survey the long centuries of history and see(in ways those who lived in Christ’s time couldn’t) just how accuratethat prediction was. We shouldn’t be surprised, either, if deceptions likethese only increase as we near the final crisis.
Also, in the context of affirmation of faith, look at how Jesusdepicted the state of the world. At various times in earth’s historysince Christ, people placed their hope in things they believed wouldeliminate or at least greatly reduce the sufferings and woe of humanity.Be it political movements or technology or science or reason—atone time or another people have placed great hope that these thingswould usher in a utopia here on earth. As the painful witness of historyhas shown again and again, these hopes always have proven illfounded.The world today is just as Jesus said it would be. Christ’swords, spoken almost two thousand years ago, show just how misguidedthose hopes really have been.
Read Matthew 24:25. What can we take away from this thatshould help to affirm us in our faith?
Read Matthew 24:9 and Revelation 13:11–17. What parallels existbetween what Jesus said here in Matthew and what He inspiredJohn to write about in Revelation?
Christ’s concern for His people in the end time includes a globaldeception that causes nations to oppose the true faith and to imposea false worship on the world. Those who stand firm will face hatred,tribulation, and even death.
Read Matthew 24:13. What is the key to being saved, to being faithful,even amid worldwide opposition?
“None but those who have fortified the mind with the truths of theBible will stand through the last great conflict.”—Ellen G. White, TheGreat Controversy, p. 593. This statement means that all who fortifytheir minds with biblical truths will not be swept away in any of theend-time deceptions. They have to be grounded in what truth is for thistime; otherwise, the deceptions will overwhelm them.
Read Matthew 7:24–27. What else is crucial for staying faithful toGod?
As important as it is to be grounded intellectually in the Word of God,according to Jesus that is still not enough to be able to stand amid thetrials that we will face. We have to do what we have learned; that is, wehave to obey the truth as it is in Jesus. In the parable above, both buildersheard the sayings of Jesus. The difference between them, betweenenduring and not enduring, was obeying what Jesus had taught.
Why does the one who obeys stand and the one who doesn’t obeyfall? What difference does obedience make in keeping a personsteady in the faith?
In His great discourse on the end time, Christ points to “the abominationof desolation” (Matt. 24:15), an image from the book of Daniel(Dan. 9:27, 11:31, 12:11).
God declared something an “abomination” when it was a seriousviolation of His law, such as idolatry (Deut. 27:15) or immoralsexual practices (Lev. 18:22). Hence, this “abomination of desolation”involved some sort of religious apostasy.
Read Matthew 24:15 and Luke 21:20. How do these texts help us tounderstand better what Jesus was talking about in regard to the“abomination of desolation”?
These two texts make it clear that Jesus’ prediction includes, in amore immediate sense, the terrible destruction that would come uponJerusalem in a.d. 70, when pagan Rome would destroy not only the citybut the sacred temple, as well.
However, there is a second fulfillment of this prophecy in which themore immediate events, such as the destruction of Jerusalem, stood asa type of future, end-time events. “Christ saw in Jerusalem a symbolof the world hardened in unbelief and rebellion, and hastening on tomeet the retributive judgments of God.”—Ellen G. White, The GreatControversy, p. 22.
In Daniel 12:11 and Daniel 11:31, the “abomination of desolation”appears in connection with the latter phase of Rome, the papal phase,in which an alternative system of mediation and salvation has been setup—one which seeks to usurp what Christ had done for us, and indeedcontinues to do for us now in the heavenly sanctuary.
Daniel 8, particularly verses 9–12, helps to place these events in theirhistorical context, with a two-phased Roman power. The first phase,seen in the little horn’s rapid horizontal expansion (Dan. 8:9), showsthe vast empire of pagan Rome. In the second phase (Dan. 8:10–12) thelittle horn grows vertically, casting down some of the stars (persecutingGod’s people) and magnifying itself to the “prince of the host” (Dan.8:11), Jesus. This represents the papal phase, which rose out of thecollapse of the pagan Roman Empire but still remains Rome. (That’swhy one symbol, the little horn, represents both phases of the samepower.) The judgment in Daniel 7:9, 10, the cleansing of the sanctuaryin Daniel 8:14, and the signs in the heavens of Matthew 24:29 all signalGod’s intervention for His people in the last days.
After His discourse in Matthew 24 about the signs of His coming, inMatthew 25 Jesus talks about how to be prepared for it.
Read Matthew 25:1–13, the parable of the ten virgins. What is Jesussaying here that should help us to understand how we can be preparedfor His return?
Jesus starts this phase of His discourse by talking about ten virgins.The fact that they are called “ ‘virgins’ ” suggests they represent thosewho profess to be Christians. They are not on Satan’s side of the controversy.Instead, they are likened to “the kingdom of heaven” (Matt.25:1). But in the end time, they all sleep (Matt. 25:5), even thoughChrist already has warned about keeping watch (Matt. 24:42), or stayingawake so they will be ready when He returns.
All ten virgins have lamps, and all go out to meet the bridegroom,which means that they all are looking forward to His coming. There isa delay, and all of these believers in His coming fall asleep. Suddenly,in the dead of night, they all are awakened: the bridegroom is coming(Matt. 25:1–6).
The foolish virgins are startled, unprepared. Why? One version says“ ‘our lamps are gone out’ ” (Matt. 25:8). Other versions, true to theGreek original, say the lamps are “ ‘going out.’ ” There is still a flickeringflame. The women still have a little oil, but not enough to beprepared to meet Christ.
What, then, is the problem?
These virgins represent Christians who are waiting for Christ toreturn but who have a superficial experience with Him. They havesome oil, some working of the Spirit in their lives, but it is merelyflickering; they are satisfied with little when they needed much.
“The Spirit works upon man’s heart, according to his desire andconsent implanting in him a new nature; but the class represented bythe foolish virgins have been content with a superficial work. They donot know God. They have not studied His character; they have not heldcommunion with Him; therefore they do not know how to trust, how tolook and live. Their service to God degenerates into a form.”—Ellen G.White, Christ’s Object Lessons, p. 411.
What are ways we can look at ourselves and make sure we aren’tmaking the same mistakes as these people did? If we see ourselvesin this role, how can we change?
Read Matthew 25:13–30. What role does using our gifts have in preparingus for the return of Christ?
Although Jesus told a different parable here from the one justbefore, both talk about being ready for the return of Christ. Bothdeal with those who were ready and those who weren’t. And bothshow the fate of those who, through their own spiritual neglect,faced eternal loss.
Just as the oil represents the Holy Spirit for the ten virgins, so the“ ‘bag’ ” or “ ‘bags of gold’ ” (Matt. 25:15, NIV) represent talents,which is the Greek word (talanta) in the original language. “The talentsrepresent special gifts of the Spirit, together with all natural endowments.”—TheSDA Bible Commentary, vol. 5, p. 510.
All the servants in the parable had received goods from their master.Notice, too, that they were the master’s goods (Matt. 25:14), whichwere entrusted to them “ ‘each according to his own ability’ ” (Matt.25:15, NKJV). The gifts given to the servants were given in trust; ina real sense, these servants were stewards of what they didn’t ownbut were responsible for. That’s why, when the master came back, he“ ‘settled accounts with them’ ” (Matt. 25:19, NKJV).
Spiritual gifts come from the Holy Spirit (see 1 Cor. 12:1–11, 28–31;Eph. 4:11). There is good news, therefore, for those who think theyhave the least gift. Gifts are never received without the Giver. So thesepeople receive their gifts by receiving the greatest gift—the Holy Spirit.
The gifts are already ours in Christ, but our actual possessiondepends upon our reception of the Holy Spirit and surrender to Him.Here is where the unprofitable servant made his mistake. He had beengiven a gift but did nothing with it. He left his gift unimproved. Hedidn’t make an effort to take what he had been graciously given and dosomething with it. As a result Jesus called him “ ‘wicked and lazy’ ”(Matt. 25:26, NKJV), a powerful condemnation.
Jesus told this parable in the context of the last days and Hisreturn. What does it teach us, then, about how the use of ourtalents is crucial to being prepared for the last days?
Further Thought: “The man who received the one talent ‘went anddigged in the earth, and hid his lord’s money.’
“It was the one with the smallest gift who left his talent unimproved.In this is given a warning to all who feel that the smallness of theirendowments excuses them from service for Christ. If they could dosome great thing, how gladly would they undertake it; but because theycan serve only in little things, they think themselves justified in doingnothing. In this they err. The Lord in His distribution of gifts is testingcharacter. The man who neglected to improve his talent proved himselfan unfaithful servant. Had he received five talents, he would have buriedthem as he buried the one. His misuse of the one talent showed thathe despised the gifts of heaven.
“ ‘ He that is faithful in that which is least is faithful also in much.’Luke 16:10. The importance of the little things is often underratedbecause they are small; but they supply much of the actual discipline oflife. There are really no nonessentials in the Christian’s life. Our characterbuilding will be full of peril while we underrate the importance of thelittle things.”—Ellen G. White, Christ’s Object Lessons, pp. 355, 356.
Discussion Questions:
What have been some ideologies and ideals that people havebelieved would bring about a utopia on earth? What were thoseideas, and why, without exception, have they all failed?
What is it about obedience to what God tells us to do thatstrengthens our faith? That is, why is faith without the correspondingworks “dead” (James 2:26)? Considering the kind oftrials awaiting those who “keep the commandments of God” (Rev.14:12), why is it so important for us to be preparing now for whatwill come when we least expect it?
Think more about the ten virgins. Why should their story be awarning to us that, on the surface and in so many different ways,they all looked and acted alike? How can we make sure we are notas self-deceived as the foolish ones were?
What does it mean that, if possible, even “the elect” could bedeceived? What is our understanding of “the elect”? (See Matt.24:31, Rom. 8:33, Col. 3:12.) What does this tell us about how greatthe deceptions will be?
Sabbath Afternoon
Read for This Week’s Study: Rev. 14:6, 7; Matt. 24:14; Gal.3:22; Luke 23:32–43; Gen. 22:12; Rev. 14:8–12.
Memory Text: “Then I saw another angel flying in the midst ofheaven, having the everlasting gospel to preach to those who dwellon the earth—to every nation, tribe, tongue, and people” (Revelation14:6, NKJV).
As Seventh-day Adventist Christians, we believe in the biblicalconcept of “present truth” (2 Pet. 1:12). It’s basically the ideathat God unfolds truth to humanity at the time it is needed, withmore and more light being given by the Lord over the ages. The firstgospel promise, in Genesis 3:15, revealed to the fallen pair that hopewould come through the seed of the woman. The promise to Abraham,that he “ ‘shall surely become a great and mighty nation, and all thenations of the earth shall be blessed in him’ ” (Gen. 18:18, NKJV) is afuller revelation of the gospel promise. The coming of Jesus, who proclaimedthat “ ‘the Son of Man did not come to be served, but to serve,and to give His life a ransom for many’ ” (Mark 10:45, NKJV), is, ofcourse, an even greater revelation of the gospel truth.
Today we believe that the three angels’ messages of Revelation 14:6–12 is “present truth” for those living in the last days prior to Christ’sreturn and the fulfillment of all our hopes as Christians.
This week, we will focus particularly on the first angel’s message,for it contains truths crucial for those who seek to stay faithful amidend-time perils.
* Study this week’s lesson to prepare for Sabbath, May 26.
Read Revelation 14:6, Matthew 24:14, and 28:19. What is the similartheme found in these texts? How do these texts work together tohelp us understand how important outreach and witness are to ourpurpose as a church?
In a sense, one can say that the first angel’s message is the GreatCommission (Matt. 28:19) given now in the context of the last days. Itis, indeed, “present truth.”
Notice that all three texts place an emphasis on outreach to all theworld, to “all the nations,” and to “every nation, tribe, tongue, andpeople.” In other words, this message is universal in scope. Every personneeds to hear it.
Read Galatians 3:22. What does this text say that helps us to understandwhy all the world needs to hear the gospel?
The universality of sin explains the universality of our mission andcalling. “Every nation, tribe, tongue, and people” has done wrong, hasviolated God’s law, and has been “confined . . . under sin” (NKJV).Adam’s fall in Eden has impacted every human being; no nation or tribeor people has been immune. We all face the immediate consequences ofsin, and without a remedy, we all would face the ultimate consequence:eternal death.
That remedy, of course, has been provided: the life, death, resurrection,and heavenly sanctuary ministry of Jesus, who is the only solutionto the sin problem. Everyone needs to know the great hope of what Godhas offered them in Jesus Christ. This is why Seventh-day Adventistshave gone throughout all the world, seeking to bring the message ofJesus to those who have not yet heard it.
Why is spreading the gospel message to others so spiritually beneficialfor those doing it? That is, why is reaching out to othersone of the best ways to be prepared for the coming of Jesus?
In Revelation 14:6, the message to be proclaimed to the world is “theeverlasting gospel.” It’s a message of hope for people in a world that, inand of itself, offers no hope at all.
Read Luke 23:32–43. How does this story reveal the great hope of the“everlasting gospel” for all sinners?
Writing about the thief, Ellen G. White said that although not a hardenedcriminal, he had been “seeking to stifle conviction” about Jesus, andso “had plunged deeper and deeper into sin, until he was arrested, triedas a criminal, and condemned to die on the cross.”—Ellen G. White, TheDesire of Ages, p. 749.
Yet, what happened to him? As he hung on the cross, the thief got aglimpse of who Jesus was, and so he cried out: “ ‘Lord, remember mewhen You come into Your kingdom’ ” (Luke 23:42, NKJV).
And how did Jesus respond? Did He say: Well, friend, I’d like tohelp you, but you should not have stifled your convictions by plungingdeeper and deeper into sin? Did Jesus quote one of His earlier sermons:“ ‘Unless your righteousness exceeds the righteousness of the scribes andPharisees, you will by no means enter the kingdom of heaven’ ” (Matt.5:20, NKJV)? Did Jesus, in any way, bring up the thief’s past mistakes?
No. Instead, Jesus turned to this criminal, this thief with a faultycharacter who had nothing to offer in the way of righteousness and whoearlier had been cursing Him (Matt. 27:44). Seeing him as a new man,Jesus said (essentially): I am telling you, right now, I am giving you theassurance, right now, that your sin, your crimes, your faults, are forgiven,and thus “ ‘you will be with Me in Paradise’ ” (Luke 23:43, NKJV).
Here is the “everlasting gospel,” the foundation of the first angel’s message.Without this truth, nothing else we teach about the law, the Sabbath,or the state of the dead matters. What good are these teachings withoutthe “everlasting gospel” at the heart of them all?
What hope can you take for yourself from this story?
After talking about the proclamation of the “everlasting gospel” to allthe world in Revelation 14:6, the first angel expands on this message.Therefore, as we proclaim the “everlasting gospel,” we must include thetruths that are part of this gospel message for this time. In other words,“present truth” for the last days also includes Revelation 14:7.
Read Revelation 14:7. What does it mean when the angel says, “FearGod, and give glory to [H]im”? How are we to do that? How dothese concepts fit in with the gospel?
To fear God and to give Him glory are not unrelated concepts. If wetruly fear God in the biblical sense, we will give glory to Him. Oneshould lead directly to the other.
Read the following texts. How do they help us to understand what itmeans to “[f]ear God” and how that relates to giving glory to Him?Gen. 22:12, Exod. 20:20, Job 1:9, Eccles. 12:13, Matt. 5:16.
In the verses above, the idea of fearing God is linked to obeying Him,and when we obey God, when we do what is right, we bring glory toHim. Although it is often said that to fear God is to be in awe of Godand to reverence Him, it should go deeper than that. We are fallen. Weare sinners. We are beings who deserve death. Who hasn’t at momentsfaced the startling realization of the evil of their deeds and what theywould deserve at the hands of a just and righteous God for those deeds?This is the fear of God. And it is the fear that drives us, first, to theCross for forgiveness and, second, to claim the power of God to cleanseus from the evil that, if it were not for the Cross, would cause us to loseour souls (see Matt. 10:28).
What has been your own experience with fearing God? Howcould a good dose of this fear be good for us spiritually and helpus to take our faith and what God asks of us more seriously?
In the first angel’s message, the idea of fearing God and giving gloryto Him is linked to judgment (Rev. 14:7). If the Bible is clear about anyteaching, it is clear that God is a God of justice and of judgment. Oneday the judgment and justice so lacking in this world will indeed come.No wonder people need to fear God.
And that’s why the “everlasting gospel” also includes the reality ofjudgment. What is the relationship between these two elements? Thegospel means “good news.” This means in turn that although we are allsinners and have broken God’s law, when Judgment Day comes, like thethief on the cross, we will not face the penalty and punishment that wedeserve for our sin and lawbreaking.
Read the following texts and then ask yourself: How well would I dostanding on my own merits? Matt. 12:36, Eccles. 12:14, Rom. 2:6, 1 Cor.4:5.
The God who knows the number of hairs on our heads is going tojudge the world. But that is precisely why the “everlasting gospel” issuch good news. Judgment comes, but there is “no condemnation”(Rom. 8:1) for the faithful followers of Jesus, those “washed,” “sanctified,”and “justified in the name of the Lord Jesus” (see 1 Cor. 6:11),because Jesus Christ is their righteousness, and His righteousness iswhat gets them through that judgment.
“Man cannot meet these charges himself. In his sin-stained garments,confessing his guilt, he stands before God. But Jesus our Advocatepresents an effectual plea in behalf of all who by repentance and faithhave committed the keeping of their souls to Him. He pleads their causeand vanquishes their accuser by the mighty arguments of Calvary. Hisperfect obedience to God’s law, even unto the death of the cross, hasgiven Him all power in heaven and in earth, and He claims of HisFather mercy and reconciliation for guilty man.”—Ellen G. White,Testimonies for the Church, vol. 5, p. 471.
What does the reality of judgment teach us about our utter needfor forgiveness? How can you learn to give to others who havewronged you the kind of grace and forgiveness God offers usthrough Jesus?
Read again Revelation 14:6, 7. What are the specific elements foundin the first angel’s message, and how do they relate to one another?
Along with the gospel, the call to witness to the world, and the callto “ ‘Fear God and give glory to Him’ ” (NKJV) comes the call toworship God as the Creator. And no wonder. All these other aspectsof “present truth”—the everlasting gospel, the call to witness, thejudgment—what do they mean apart from God as our Creator? Thesetruths, and all other truths, arise from the foundational truth of theLord as the One who has made all things. By worshiping the Lordas Creator, we are getting back to basics. We are getting back to thefoundation of what it means to be human and alive and unlike anyother earthly creatures—to be made in the image of God. By worshipingthe Lord as Creator, we acknowledge our dependence upon Himfor existence and for our future hope. This is why the keeping of theseventh-day Sabbath is so important. It’s a special acknowledgmentthat God alone is our Creator, and we worship only Him. That is,along with the gospel, along with the judgment, the call to worshipthe Lord as Creator is given prominence here.
Read Revelation 14:8–11. What do these verses say that could help usto understand the importance of worshiping the Lord as Creator?
As final events unfold, pressure to worship the beast and his imagerather than the Creator will come upon all the world. If we consider thefearsome warning about the fate of those who worship the beast and hisimage, we can better understand the emphasis on worshiping God asCreator, as the only One worthy of human worship. In the final crisis,this truth will become more crucial than ever.
Take time to dwell on the incredible marvels of the created world.What can and do they teach us about the One who created it all,and why He alone is worthy of our worship?
Further Thought: Bible students have long seen a link between thecall in Revelation 14:7 to “ ‘worship [H]im who made heaven and earth,the sea and the fountains of water’ ” (RSV), and the fourth commandment,in Exodus 20:11, when the Sabbath points back to the fact that “ ‘in sixdays the Lord made the heavens and the earth, the sea, and all that is inthem’ ” (NKJV). However closely related the language, there is a change inwhich the text in Revelation points to the Lord as the One who made “thefountains of water.”
Author John Baldwin argues, “Assuming divine intentionality behindthe phrase ‘fountains of water,’ why does Jesus have the messengerbreak the parallel listing of things mentioned in Exodus 20:11? Whydoes the angel mention ‘fountains of water’ and not some other class ofcreated thing, such as trees, birds, fish, or mountains?
“Perhaps the reference to ‘fountains of water’ in the context of a divineannouncement of the arrival of a unique time of divine judgment seeks todirect the reader’s attention to a previous period of divine judgment. . . .Perhaps God intends that the possible allusion to the flood by the words‘fountains of water’ should underscore the truth that He is indeed a Godof judgment, as well as a God of everlasting faithfulness and graciousness(both evidenced in the narrative of the Genesis flood). If so, thepersonal and spiritual implications of the flood connotation triggered bythe phrase ‘fountains of water’ might be to encourage the reader to takeseriously the momentous arrival of a new end-time process of individualdivine judgment now announced by the first messenger of Revelation14.”—John Baldwin, ed., Creation, Catastrophe, and Calvary: Why aGlobal Flood Is Vital to the Doctrine of Atonement (Hagerstown, Md.:Review and Herald® Publishing Association, 2000), p. 27.
Discussion Questions:
Isaiah 53:6 reads: “All we like sheep have gone astray.” Theword in Hebrew used in this text for “all of us” is cullanu. In thesame text, Isaiah says that the Lord laid upon Jesus “the iniquityof us all.” The word for “us all” here, too, is cullanu. How does thisshow us that no matter how great the sin problem is, the solutionto it is more than sufficient to solve it?
What other lessons can we learn from the story of the thief onthe cross? Suppose the thief received a pardon and was broughtdown from the cross and survived. How different a life do youthink he would have lived? What does that answer tell us aboutthe power of Christ to change our lives?
Sabbath Afternoon
Read for This Week’s Study: Rev. 2:13, 24; 2 Cor. 11:13–15;Ps. 146:4; Gen. 1:1–2:3; Rev. 13:1–17.
Memory Text: “So the great dragon was cast out, that serpent ofold, called the Devil and Satan, who deceives the whole world; he wascast to the earth, and his angels were cast out with him” (Revelation12:9, NKJV).
Even in heaven, before his expulsion, Satan worked to deceive theangels. “Leaving his place in the immediate presence of God,Lucifer went forth to diffuse the spirit of discontent among theangels. Working with mysterious secrecy, and for a time concealinghis real purpose under an appearance of reverence for God, he endeavoredto excite dissatisfaction concerning the laws that governed heavenlybeings, intimating that they imposed an unnecessary restraint.”—Ellen G. White, The Great Controversy, p. 495.
In Eden, Satan disguised himself as a serpent and used trickeryagainst Eve. As he has done all through history, even up through today,Satan also will use deception at the end of the millennium (Rev. 20:8)in an attempt to gain his ends.
Unfortunately, he’s much smarter, more powerful, and craftier than anyof us, which is why we need to cling to Jesus and to His Word in orderto protect ourselves from his wiles. “ ‘But you who held fast to the Lordyour God are alive today, every one of you’ ” (Deut. 4:4, NKJV). Theprinciple espoused here, indeed, still holds true today, as well.
This week, we will look at some of the devil’s most effective deceptionsand how we can be protected from them.
* Study this week’s lesson to prepare for Sabbath, June 2.
The first lesson of this quarter talked about the “cosmic controversy,”which, unfortunately, has reached beyond the cosmos to our earth itself.
The problem, though, is that many people, Christians included,don’t believe in this great controversy because they don’t believein Satan. For them, Bible texts talking about Satan or the devil aremerely the expressions of a prescientific culture trying to explainevil and suffering in the world. For way too many people the idea ofa literal, supernatural entity who has malevolent designs on humanityis the stuff of science fiction, akin to Darth Vader of Star Wars fameor the like.
Read the following texts, all from Revelation. What do they teach usabout the reality of Satan and particularly about his role in last-dayevents? Rev. 2:13, 24; 12:3, 7–9, 12, 17; 13:2; 20:2, 7, 10.
Revelation shows us just how much power Satan will have over somany inhabitants of the world in the final days, leading them not onlyaway from salvation but toward persecuting those who stay faithful toJesus.
Of all Satan’s “devices” (2 Cor. 2:11)—a translation of the Greekword for “mind” (noemata)—perhaps his greatest deception is his abilityto cause people to believe that he does not exist. After all, who’sgoing to seek shelter from an overpowering enemy who you don’tbelieve is real? It’s astonishing how many claim to be Christians and yetdon’t take the idea of a literal devil seriously. They hold such a position,however, only by ignoring or radically reinterpreting the many texts inthe Word of God that reveal Satan’s workings and ploys in this world,especially as we near the end of time. That so many people would rejectthe literal existence of Satan, even in the face of such overwhelmingbiblical evidence, should be a powerful reminder to us of just how crucialit is that we understand what the Bible really teaches.
Although Revelation talks about the machinations of Satan,particularly in the last days, what great hope can we find fromRevelation 12:11? What is our source of power against the devil?
Read the following texts. What do they tell us about Satan’s powerto deceive?
2 Cor. 11:13–152 Thess. 2:9, 10Rev. 12:9Rev. 20:10As we noted in an earlier lesson, Jesus had warned His followersabout end-time deceptions. Among those He specifically warned aboutwere the rise of false christs and false prophets who would “ ‘deceivemany’ ” (Matt. 24:5).
False christs and false prophets, however, are not the only end-timedeception of which we have to be aware. Our enemy in the greatcontroversy has many ploys designed to deceive all whom he can. AsChristians, we need to be aware of those ploys, and we can do that onlythrough knowing the Bible and obeying what it teaches.
Ellen G. White explains what two of those grand deceptions are:“Through the two great errors, the immortality of the soul and Sundaysacredness, Satan will bring the people under his deceptions. Whilethe former lays the foundation of spiritualism, the latter creates a bondof sympathy with Rome. The Protestants of the United States will beforemost in stretching their hands across the gulf to grasp the handof spiritualism; they will reach over the abyss to clasp hands with theRoman power; and under the influence of this threefold union, thiscountry will follow in the steps of Rome in trampling on the rights ofconscience.”—The Great Controversy, p. 588.
How incredible for us, even many years after Ellen White wrote thosewords, to see just how prevalent “the two great errors” continue to bein the Christian world.
Why are knowledge of Bible truths and a willingness to obeythose truths the most powerful weapons we have against thedeceptions of the devil, especially in the last days?
What do the following texts teach us about the “state of the dead”?What great protection can these texts give us against one of “thetwo great errors”? Eccles. 9:5, 6, 10; Ps. 115:17; Ps. 146:4; 1 Cor.15:16–18; Dan. 12:2.
In recent decades much attention has been given to stories aboutpeople who have “died”—in that their hearts have stopped beating andthey have stopped breathing—only to be revived and brought back toconsciousness. In numerous cases, many of these people have told ofincredible experiences of a conscious existence after they had supposedlydied. Some talked about how they floated in the air and saw, fromabove, their own bodies below. Others reported floating out of theirbodies and meeting a wonderful being filled with light and warmth andwho espoused truths about kindness and love. Others recounted meetingand talking to dead relatives.
This phenomenon has become so common that it even has a scientificname, near-death experiences (NDEs). Although NDEs remaincontroversial, many Christians have used them as evidence for theimmortality of the soul and the idea that at death the soul goes off toanother realm of conscious existence.
But NDEs are, of course, another manifestation of one of “the twogreat errors.” As long as anyone believes that at death the soul goes onliving in one form or another, that person is wide open to most occultor spiritualistic deceptions, deceptions that can easily promote the idea,either openly or by implication, that you don’t need Jesus. In fact, most ofthe people who have had NDEs have said the spiritual beings whom theymet, or even their dead relatives, gave them comforting words about love,peace, and goodness but nothing about salvation in Christ, nothing aboutsin, and nothing about judgment to come—the most basic biblical views.One would think that, while supposedly getting a taste of the Christianafterlife, they should have gotten a taste of the most basic Christianteachings, as well. Yet, often what they’re told sounds much like NewAge dogma, which could explain why many of these people come awayless inclined toward Christianity than they were before having “died.”
As Christians, why must we stick to the Word of God, even whenour senses tell us something different?
As much success as Satan has had deceiving the world in regard tothe immortality of the soul, he’s been just as successful, if not more so,in usurping the biblical Sabbath for Sunday (see weeks 6 and 8) and hasdone so for most of Christian history.
In recent years, the devil has come up with another deception thatlessens the hold of the seventh-day Sabbath in the minds of people: thetheory of evolution.
Read Genesis 1:1–2:3. What does this passage teach us about how theLord created our world and how long it took to do so?
Even the broadest reading of these verses reveals two points aboutthe biblical account of Creation. First, everything was planned and calculated;nothing was random, arbitrary, or by chance. Scripture leavesno room whatsoever for chance in the process of Creation.
Second, the texts reveal unambiguously that each creature was madeafter its own kind; that is, each one was made separately and distinctlyfrom the others. The Bible teaches nothing about a common naturalancestry (such as from a primeval simple cell) for all life on earth.
Even from a nonliteralist interpretation of Genesis, these two pointsare obvious: nothing was random in the act of Creation, and there wasno common natural ancestry for all species.
Then along comes Darwinian evolution, which, in its various forms,teaches two things: randomness and a common natural ancestry for allspecies.
Why, then, do so many people interpret Genesis through the lens of atheory that, at its most basic level, contradicts Genesis at its most basiclevel? Indeed, not only has the error of evolution swept up millions ofsecular people, but many professed Christians believe that they canharmonize it with their Christian faith, despite the blatant contradictionsjust mentioned.
However, the implications of evolution in the context of final eventsmake the danger of the deception even more apparent. Why take seriouslya day, the seventh-day Sabbath, as a memorial—not for a six-daycreation, but for a creation that took about 3 to 4 billion years (the latestdate that life supposedly first started on earth)? Evolution denudesthe seventh day of any real importance because it turns the six days ofCreation into nothing but a myth, similar to the one that says Romulusand Remus were nursed by wolves. Also, who, believing that creationrequired billions of years instead of six days, would actually risk persecutionor death by standing for the Sabbath as opposed to for Sunday?
The concept of the triune nature of God is found all through theBible. However, in the context of end-time deceptions and persecution,the book of Revelation reveals a counterfeit trinity composed of thedragon, the sea beast, and the land beast of Revelation 13.
Read Revelation 12:17; 13:1, 2. What is described here?
The dragon here has been seen as the counterfeit of the Father inthat he is the one clearly in control. He also gives power and authorityand a throne to the sea beast, the one counterfeiting Christ. Why is thissecond power seen as a counterfeit Christ?
Read Revelation 13:2–5. What are the characteristics of this sea beast?
Besides receiving its authority from the dragon, reminiscent of whatJesus said about receiving His authority from the Father (see Matt.28:18), this sea beast also faced, like Jesus, a death and then a resurrection(see Rev. 13:3). Also, this beast is described as exerting his authorityfor “forty-two months,” or three-and-a-half years—a propheticcounterfeit of Christ’s literal three-and-a-half-year ministry, based onthe day-for-year principle.
Read Revelation 13:11–17. How is the land beast described here?
This land beast promotes the interests of the sea beast, just as theHoly Spirit glorified not Himself but Jesus (John 16:13, 14). Also, justas the Holy Spirit performed a powerful act in bringing down “fire”from heaven (Acts 2:3), the land beast performs something similar(see Rev. 13:13). “At the end, the land beast performs a counterfeit ofPentecost! For what purpose? To prove to the world that the counterfeittrinity is the true God.”—Jon Paulien, What the Bible Says Aboutthe End-Time (Hagerstown, Md.: Review and Herald® PublishingAssociation, 1998), p. 111.
What are other end-time deceptions of which we need to beaware, and how can we help others recognize them as deceptions,as well?
Further Thought: Let’s dwell more on the implications of the theoryof evolution in the context of last-day events, especially in regard to therole of the Sabbath. One reason that Charles Darwin, the originator ofthe theory, promoted evolution was that—not understanding the greatcontroversy—he had a difficult time reconciling evil and suffering withthe idea of a benevolent and loving Creator. Because of this error, helooked in another direction for answers. It wasn’t a coincidence, either,that during the mid-to-late 1800s as Darwin was revising and reworkinghis theory of evolution, God raised up a movement, the Seventh-dayAdventist Church, which countered everything for which Darwin’stheory stood. How interesting that the Seventh-day Adventist Church,whose creationist underpinnings are revealed in its very name, startedgrowing and expanding at about the same time that Darwin’s theory did.
Perhaps if Darwin had read and believed these few short lines fromEllen G. White, the world might have been spared one of the grandestblunders of human thought since geocentricism and spontaneous generation:“Although the earth was blighted with the curse, nature wasstill to be man’s lesson book. It could not now represent goodness only;for evil was everywhere present, marring earth and sea and air with itsdefiling touch. Where once was written only the character of God, theknowledge of good, was now written also the character of Satan, theknowledge of evil. From nature, which now revealed the knowledge ofgood and evil, man was continually to receive warning as to the resultsof sin.”—Education, p. 26.
Yet, Darwin did devise his evolutionary speculations, which are allbased on a false understanding of the nature and character of God andthe fallen world in which we live. Unfortunately, the implications ofhis theory will make people prey to Satan’s deceptions, especially inthe final crisis.
Discussion Questions:
Why do so many Christians reject the idea of a literal Satan?What does this view teach us about how dangerous it is to rejectthe clear teaching of the Bible?
What can you say to a person who claims that his or her neardeathexperience shows that we go on living after death?
What other reason could there be for why those who believe inevolution would be so much more susceptible to deceptions in thelast days?
Sabbath Afternoon
Read for This Week’s Study: Rev. 13:1–12; 14:9–11; 16:2;19:20; 20:4; Jer. 51:6, 7, 53, 57; Rev. 18:1–4.
Memory Text: “ ‘At that time Michael shall stand up, the greatprince who stands watch over the sons of your people; and there shallbe a time of trouble, such as never was since there was a nation, evento that time. And at that time your people shall be delivered, everyone who is found written in the book’ ” (Daniel 12:1, NKJV).
Last week we looked at the counterfeit trinity, Satan (the dragon)and two earthly powers that together will bring persecutionagainst God’s people.
One of these powers, the sea beast (Rev. 13:1–10), is described as acomposite of a leopard, a bear, and a lion (Rev. 13:2)—images takendirectly from Daniel 7:4–6. We saw in week 6 that in Daniel 7—afterthe rise of Babylon (lion), Media-Persia (bear), and Greece (leopard)—came the final earthly power, Rome. It started out as pagan Rome andthen turned into papal Rome, the little horn power of Daniel 7:7, 8;19–21; and 23–25 that rose directly out of the fourth beast. We saw,too, that many of the characteristics of papal Rome, as depicted in theseverses in Daniel 7, reappear in the sea beast of Revelation 13:1–10.Hence, Bible scholars have seen Rome as one of the key antagonists inthe end-time scenario of Revelation 13.
However, Rome is not alone. Another power is depicted. This weekwe will focus mostly on Revelation 13 and the events and powers portrayedin it, and as always asking the questions: What do these eventsmean, and how can we be prepared for them?
* Study this week’s lesson to prepare for Sabbath, June 9.
Read Revelation 13:1–10 and go over the reasons why these texts arereferring to the papacy, with regard to its role in the past and inthe future. Notice specifically just how prominent a role it is given.What does this mean in terms of last-day events?
Although God has faithful people in all churches, Scripture doespoint to a specific role that this institution has played in history andwill play in last-day events.
Read Revelation 13:3. What is happening here, and what does thisteach about Rome’s prominence?
For centuries the Roman church had been the central religion and, inmany ways, the political center of the Western world. A telling exampleof her power is seen in the story of Holy Roman Emperor Henry IV,who, upon angering Pope Gregory VII, came to the pope’s castle tomake peace. There, the Roman emperor was made to wait in an outercourt for three days in the winter cold before the pope granted himentrance. Gregory VII, elated with his triumph, boasted that it was hisduty to pull down the pride of kings.
Nevertheless, by the late eighteenth century through the influenceof the Reformation, the Enlightenment, and the French Revolution,Rome’s political and religious hegemony had been shattered. One ofthe popes, Pius VI, actually had been taken captive by the French armyin 1798 and died in exile in 1799.
Revelation 13, however, speaks of a resurgence after the healingof its “deadly wound” (Rev. 13:3). And although Rome today doesn’thave the kind of political power it wielded in the day of Gregory VII,it is an influential force, both religiously and politically, thanks to thepopularity of recent popes (for instance, Pope Francis’ speaking to bothhouses of the U.S. Congress in 2015 was a historical first). Accordingto prophecy, this influence only will grow.
How can we be faithful to the message that we have been called topreach, but do so in a way that causes as little offense as possible?Why, though, must we not bow down to “political correctness” aswe proclaim present truth?
People have asked, and understandably so: How could Rome have thekind of influence today, or in the future, that is depicted in Revelation13? Long gone are the days when it could command armies such as itdid in times past. The answer is found, too, in Revelation 13.
Read Revelation 13:11, 12. Which marks help us to identify who thispower is?
The beast that precedes this one—long viewed as Rome byProtestants—was depicted as having been given power for forty-twomonths (Rev. 13:5). The forty-two months are the same as the “timeand times and the dividing of time” of Daniel 7:25, or three and a halfyears (Rev. 12:14), or 1,260 prophetic days (Rev. 12:6)—the time duringwhich the papal power oppressed its opponents. This prophetic timeperiod (using the day-year principle) began with the supremacy of thepapacy, a.d. 38, and terminated in 1798, the year that the pope wastaken captive. At this time the papal power received its deadly wound,and the prediction was fulfilled.
About this point in history, near the close of the “forty-two months”(1798), another power appears (Rev. 13:11, Rev. 13:1). It arises thistime out of the earth—which is in contrast to many of the previouspowers, which arose out of water (see Dan. 7:2, 3)—a symbol ofmasses of people. “ ‘The waters which you saw, where the harlot sits,are peoples, multitudes, nations, and tongues’ ” (Rev. 17:15, NKJV).
For these reasons, and others, this power must be the United States ofAmerica, which arose in a relatively uninhabited part of the world anddidn’t need to overthrow any major empires in order to do so.
“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.
Although this power is described first as having two horns like alamb, symbolizing gentleness, it will speak “as a dragon” (Rev. 13:11),indicating a time of persecution such as took place under the previouspower. Revelation 13:11–17, then, answers the question about howRome could exert the influence that prophecy predicts. It will have themight of the United States behind it—that’s how.
All through sacred history, the Lord constantly had to deal withthose who fell into idolatry and other forms of false worship (see Matt.4:8–10). In the final crisis, as depicted in Revelation 13, the issue ofworship will again arise. Here, too, God’s people will have to make achoice about whom they will worship and serve (see Josh. 24:15).
In week 2, in the lesson titled “Daniel and the End Time,” we studiedthe story of three Hebrew boys who were ordered to “worshipthe golden image” (Dan. 3:5). We saw, too, how Revelation 13 useslanguage from that chapter in depicting the persecution that God’speople will face in the end times. That is, we may see what happened inDaniel 3 as a precursor to what will happen in the last days, as depictedin the immediate context of the beast powers in Revelation 13. All werecommanded to worship the golden image, or they would be put to deathin a fiery furnace. Similarly, in Revelation 13, whoever “would notworship the image of the beast [is] to be killed” (Rev. 13:15, NKJV).
Read Revelation 14:9–11; 16:2; 19:20; 20:4. What do these verses tellus about how crucial the issue of worship will become?
Babylon always has been the capital of false worship. The Tower ofBabel testified to its builders’ desire, like Lucifer, to “ascend above theheights of the clouds” (Isa. 14:14), as well as to its builders’ efforts tosave themselves in case of another global deluge. Thus, they refusedto believe God’s promise never to bring another flood upon the entireearth (Gen. 9:8–11).
The Neo-Babylonian Empire likewise exalted the work of humanhands. Nebuchadnezzar extolled “this great Babylon, that I have built”(Dan. 4:30). Later, King Belshazzar took the golden cups of Solomon’stemple for a feast, and “they drank wine, and praised the gods of goldand silver, bronze and iron, wood and stone” (Dan. 5:3, 4, NKJV).Notice that the true vessels of the temple were filled with intoxicatingwine, which deadened the sensibility of all who drank from them. As aresult, many in the city perished when Babylon fell. Thus, an outwardappearance of truth can deceive us by disguising the deadly “wine ofBabylon.” False worship and false ideas are the currency of Satan’skingdom.
How can we make sure we aren’t involved in any false worshipnow?
Read the following texts. What do they teach us about Babylon? Jer.51:6, 7, 53, 57; Zech. 2:7; Rev. 17:5, 6; 18:2, 3.
As we saw yesterday, Babylon has a long history as the capitalof false worship; so it is a fitting symbol of an end-time power thatdeceives the nations.
Compare the dragon, the sea beast, and the scarlet beast (Rev. 12:3,13:1–3, 17:3). What are the similarities and differences?
All three beasts have seven heads and ten horns, which represent thesum total of heads and horns of the beasts of Daniel 7. Each successiveempire was built upon those that went before. Similarly, the scarletbeast combines elements of the dragon and the sea beast (symbolizingpagan and papal Rome, respectively), as well as of the land beast (Rev.13:11–14), grouping “all three powers—all of God’s enemies—intoa real coalition.”—Jacques B. Doukhan, Secrets of Revelation: TheApocalypse Through Hebrew Eyes (Hagerstown, Md.: Review andHerald® Publishing Association, 2002), p. 162. An additional elementin Revelation 17 is the woman who rides on the scarlet beast, symbolizingan illicit union of religious and political powers. This womancontrasts sharply with the pure woman of Revelation 12:
Pure Woman (Rev. 12) Harlot (Rev. 17)In heaven == On the watersClothed with the sun == Clothed in purple and scarletCrown of twelve stars == Adorned with gold, gems, pearlsAttacked by the dragon == Supported by the dragonMother of the remnant == Mother of harlots
As “the mother of harlots,” Babylon has been busy reproducing itself.The apostate mother church has many apostate daughters. But Goddoes not take ownership of the errors promulgated and atrocities committedby apostate Christianity. His true people, although attacked bySatan, survive through the centuries.
Revelation 14:8 has already warned people of Babylon’s fall or apostasyfrom the truth, which eventually leads to the final deception, themark of the beast (Rev. 14:9–11). This warning will be repeated withmuch greater power, culminating in one last appeal for God’s peoplestill in Babylon to come out of her and unite with God’s end-time, remnantchurch (Rev. 18:1–4).
Over the years, students of Bible prophecy have been followingworld events with great interest, particularly as they seem to relate tothe end time. Think, for instance, about the role of the United States.As far back as 1851, some Adventists were identifying America as thesecond beast power (Rev. 13:11–15), which was a very remarkableidentification given the status of the United States then. In the mid1800s,the big powers were still the Old World ones: Prussia, France,Austria-Hungary, and England. At that time America had a peacetimearmy of about twenty thousand men, about one-tenth the number ofcombatants at the Battle of Waterloo (1815) alone. In 1814, just fortyyears earlier, the British invaded and burned Washington, D.C. In 1876,Sitting Bull’s braves wiped out General Custer’s Seventh U.S. CavalryRegiment. Thus, even after some commentators identified the UnitedStates as the power that would one day enforce the “mark of the beast”on the world, the nation was still fighting Native Americans on its ownsoil, and not always winning either!
No question, world events are following as we have believed theywould. But still more things need to happen before we reach the end.That’s why, for instance, when discussing the “mark of the beast,” it’svery important to emphasize that right now no one has it, regardless ofwhether or not they are keeping the fourth commandment.
Besides, more needs to unfold.
Read Revelation 18:1–4. What is happening here, and why is thisimportant for us to remember now? What do these verses teach usabout our mission to the world?
These verses paint a bleak political, moral, and spiritual pictureof the world. They show the malevolent influence of false religiousteaching in the world. At the same time, though, they offer great hope,because another angel from heaven lights the world with his glory.Further, God’s faithful people, the ones who haven’t learned yet whatthey need to know, are called out of Babylon. This means, then, thatright up to the end, God’s people who are already out of Babylon havea work to do for those who are still in it.
What should it mean to us that the Lord calls some of those stillin Babylon “My people”? Why is this an important point for usto remember as we relate to others?
Further Thought: Satan’s attack on God’s law is an attack on GodHimself, both on His authority and on His government. So in the lastdays, in the climactic events of the final crisis, Satan will be attackingthose who keep “the commandments of God” (Rev. 12:17, 14:12), forthey alone will be refusing to pay him homage through his proxies hereon earth. The battle that he waged against God in heaven long ago willbe continued here on earth, and just as he was defeated in heaven, he willbe defeated here on earth. “From the very beginning of the great controversyin heaven it has been Satan’s purpose to overthrow the law of God.It was to accomplish this that he entered upon his rebellion against theCreator, and though he was cast out of heaven he has continued the samewarfare upon the earth. To deceive men, and thus lead them to transgressGod’s law, is the object which he has steadfastly pursued. Whether this beaccomplished by casting aside the law altogether, or by rejecting one ofits precepts, the result will be ultimately the same. He that offends ‘in onepoint,’ manifests contempt for the whole law; his influence and exampleare on the side of transgression; he becomes ‘guilty of all.’ James 2:10.”—Ellen G. White, The Great Controversy, p. 582.
Discussion Questions:
In class, talk about world events. In what ways are they pointingto what we believe needs to happen in the last days? Whatevents still need to unfold? How can we learn to keep vigilantabout the signs of the times while avoiding fanaticism, date setting,and making bold predictions about things that the Bible and EllenWhite’s writings have not explicitly taught?
Dwell more on the question of worship. What does it meanto worship something? How do we worship whatever it is we doworship?
Dwell more on the idea that God still has people in Babylon.What do we understand as the meaning of the term “Babylon”(which is obviously a symbol and not literal)? What does this teachus about our obligation to continue preaching our message to others,regardless of their political and/or religious beliefs?
Sabbath Afternoon
Read for This Week’s Study: Gen. 17:9–11; Exod. 31:13,17; Rev. 13:17; Eph. 1:13, 14; Heb. 4:9, 10.
Memory Text: “Great and marvellous are thy works, Lord GodAlmighty; just and true are thy ways, thou King of saints” (Revelation15:3).
The song of Moses and the Lamb begins with the words of ourmemory text this week. It is sung by “them that had gotten thevictory over the beast, and over his image, and over his mark,and over the number of his name” as they “stand on the sea of glass” inheaven (Rev. 15:2). How can we be among that number?
One of the most telling signs of God’s true last-day people is theirproclamation of the third angel’s message, which warns against receivingthe mark of the beast. However, despite there being no more seriouswarning in all the Bible, many confusing ideas as to what this mark ishave been suggested over the years: a bar code in the forehead, a creditcard number, or some biometric identification.
We should not be surprised at the proliferation of confusing ideasin Babylon. After all, its name means “confusion.” But God’s remnantpeople need a clear understanding of this topic in order to proclaim thethird angel’s message with power. This week, we’ll try to understandbetter what the mark of the beast is and how to avoid it—by receivingthe seal of God.
* Study this week’s lesson to prepare for Sabbath, June 16.
In Old Testament times there were two outward identifiers of God’s truepeople. One of them was circumcision. To whom was this sign firstgiven? Gen. 17:9–11.
God commanded Abraham and his descendants to be circumcised asa sign of the covenant of salvation. Males were to be circumcised on theeighth day (Lev. 12:3). However, this ritual had a deeper significance.It was meant to symbolize the need for “circumcision,” or renewal, ofthe heart (see Deut. 30:6). That is why Paul writes, “For he is not a Jewwho is one outwardly, nor is circumcision that which is outward in theflesh; but he is a Jew who is one inwardly; and circumcision is that ofthe heart, in the Spirit, not in the letter; whose praise is not from menbut from God” (Rom. 2:28, 29, NKJV).
Texts such as 1 Corinthians 7:19, Galatians 5:6, and 6:15 show thatin the New Testament, circumcision is replaced by baptism, whichsymbolizes conversion, a “new creation,” a dying to sin and a rising toa new life (see Rom. 6:3, 4). That is why Paul says circumcision is nolonger important and that it is “faith working through love” and “keepingthe commandments of God” that really matter.
What was the second outward sign that God gave to identify Hispeople, and why was it given? (Exod. 31:13, 17; Ezek. 20:12, 20).
Notice that the Sabbath as a sign goes all the way back to Creation(see Gen. 2:2, 3), whereas circumcision began only with Abraham.Thus Jesus said, in referring to Genesis, “The sabbath was made forhumankind” (Mark 2:27, NRSV). It shows that we belong to God—bycreation because He made us and by redemption because He justifiesand sanctifies us. Thus, although Paul says that circumcision is nolonger important, he argues that keeping God’s commandments (whichincludes the Sabbath) still is important (see Heb. 4:9).
How do your thoughts and intentions reveal whether or not youtruly have been circumcised in the heart?
Read the following texts. What do they teach us about the importantanceof avoiding “the mark of the beast”? Rev. 13:17; 14:9, 10; 16:2.
Receiving the undiluted wrath of God, being punished by the sevenlast plagues, and, in the end, being cast into the lake of fire—all of thesethings happen to those who bear the mark of the beast. What a contrastto those who refuse the mark of the beast and stand on the sea of glasstriumphantly singing praise to God and the Lamb!
What is this mark that no one would want to receive? Clearly, theabove verses connect it with false worship. Also, as we saw in a previouslesson, the fourth beast power of Daniel 7, in its latter phase (alsodepicted as the sea beast of Revelation 13), would “think to changetimes and laws” (Dan. 7:25). One law that it thought to change wasthe Sabbath, the fourth commandment—the only one of the ten thatrefers to time and points directly to God as the One who “made heavenand earth, the sea, and all that in them is, and rested the seventh day”(Exod. 20:11).
Significantly, the first angel’s message points us back to this commandmentthat the beast power tried to change and makes it clear thatwe are to worship the Lord alone as the Creator. In fact, of the sevenverses referring to worship in Revelation 12–14, this (Rev. 14:7) isthe only one about true worship; the other six warn against falselyworshiping the beast and his image (Rev. 13:4, 8, 12, 15; 14:9, 11).Immediately after the third angel’s description of the fate of those whoengage in this false worship, the true worshipers of God are described:“Here is the patience of the saints: here are they that keep the commandmentsof God, and the faith of Jesus” (Rev. 14:12).
In other words, proclamation of these three messages separates all ofhumanity into two groups: those who worship the Creator by keepingall of His commandments, including the seventh-day Sabbath command,and those who worship the beast and his image. This false formof worship, then, offers an alternative to worshiping the Creator bykeeping the Sabbath commandment.
Think more about the connection between worship and loyalty.What aspects of worship are essential in order to show our loyaltyto God?
Like a signature, a seal is used to validate a document. In ancienttimes it was a stamp pressed onto soft wax or clay to show authenticityor ownership, having the authority of its owner behind it.
What is the seal of God, and how and when is it given? Eph. 1:13, 14;4:30; 2 Tim. 2:19; Rev. 7:1–4; 14:1.
The seal of God is a sign of God’s ownership and protection of Hispeople. Paul describes a sealing in connection with conversion andreception of the gift of the Holy Spirit. He calls this gift a “deposit” or“down payment” given to all believers as an assurance of the completeredemption and future inheritance they will receive when Jesus comes.
The book of Revelation describes another sealing just prior to theSecond Advent. This final seal is given to the 144,000 at the time of theoutpouring of the Holy Spirit in the latter rain. They have God’s name(or signature) written in their foreheads. Through the Holy Spirit’s workin their lives, they come to reflect God’s character.
Contrast the seal of God with the mark of the beast. What differencesbetween them are mentioned? Rev. 7:3, 14:9.
The seal is given to true worshipers of God while the mark is givento worshipers of the beast. The seal is given only in the forehead, indicatinga definite choice of the mind to worship God in the way that Hehas commanded. The mark, on the other hand, is given either in theforehead or in the hand. This means that people may worship the beastfor one of two reasons. Either in their minds they agree with it, thinkingthat they are truly worshiping God, or they don’t agree with it but theygo along with it because they are afraid of the serious consequences ofnot conforming: being unable to buy or sell and eventually being killed(Rev. 13:17, 15).
“Those who are uniting with the world are receiving the worldlymold and preparing for the mark of the beast. Those who are distrustfulof self, who are humbling themselves before God and purifying theirsouls by obeying the truth—these are receiving the heavenly mold andpreparing for the seal of God in their foreheads.”—Ellen G. White,Testimonies for the Church, vol. 5, p. 216.
What is this mark that we need to avoid getting? As we saw in an earlierlesson, the fourth beast power of Daniel 7, in its latter phase (alsodepicted by the sea beast of Revelation 13), would “think to changetimes and laws” (Dan. 7:25). As we have seen already, one law that itthought to change was the Sabbath, or the fourth commandment—theonly commandment that points directly to God as the One who “madeheaven and earth, the sea, and all that in them is, and rested the seventhday” (Exod. 20:11).
Meanwhile, the first angel’s message—pointing the reader back to thissame commandment, one that the beast power tried to change—makes itclear that we are to worship the Lord alone as the Creator. Then, after awarning about the fate of those who instead worship the “beast and hisimage” (Rev. 14:9), God’s faithful people are depicted in verse 12.
Read Revelation 14:12. Given the immediate context, how does thisdepiction of God’s faithful people help us to understand why theSabbath is so central to final events?
The text reads: “Here is the patience of the saints: here are they thatkeep the commandments of God, and the faith of Jesus” (Rev. 14:12).As we have seen, included in “the commandments of God” is the fourthcommandment, concerning the Sabbath, which points to God as theCreator and the One who alone should be worshiped. No wonder, then,that many see the issue of “the mark of the beast” as being directly tiedto the question of Sunday worship, a counterfeit “sabbath” that is notcommanded in the Bible, as opposed to keeping the fourth commandment,which is commanded in the Bible.
Does this mean that Christians who worship God on Sunday havethe mark of the beast now? No. According to Revelation 13:15, thosewho refuse to join in this false worship of the beast will be killed. Itwill eventually become a life-or-death issue. Obviously, though, eventshave not yet reached that point, and the mark of the beast will not begiven until this final test does come. Therefore, no one has yet receivedthe mark of the beast.
Commandments of God. The faith of Jesus. Why are these traits,even now, crucial aspects of what it means to be a true Christian?
As we have seen, the seventh-day Sabbath has been a sign of God’strue people throughout history, beginning with Adam and Eve and continuingduring the time of Israel. We also see it perpetuated in the NewTestament church with the practice of Jesus and the apostles, and as adistinguishing sign of God’s last-day people, who “keep the commandmentsof God, and the faith of Jesus” (Rev. 14:12).
Why is the Sabbath so important, and what special significance does ithave for Christians? Exod. 20:8–11; Heb. 4:9, 10.
The Sabbath appears in the heart of the Ten Commandments. It wasgiven by the Creator as a sign or seal of His authority. It identifies Himby name, “the Lord your God.” It identifies the realm over which Hehas jurisdiction—“the heavens and the earth, the sea, and all that is inthem.” It also identifies the basis of His authority, “for in six days theLord made the heavens and the earth, . . . and rested the seventh day.”
The New Testament identifies Jesus as the One through whom Godmade all things (John 1:1–3; Col. 1:16; Heb. 1:1, 2). Therefore, itis Jesus who created our world in six days and rested on the seventhday. As such, it is highly significant that as Jesus hung on the crossthat Friday afternoon, He cried out, “ ‘It is finished!’ ” (John 19:30,NKJV). Just as He rested on the Sabbath after finishing His work ofCreation, so Jesus rested in the tomb over the Sabbath after finishingHis sacrificial work by dying in our place for our redemption. So theSabbath is doubly blessed, first at Creation and then at the Cross. Thatis why, according to the book of Hebrews, in resting on the Sabbaththe Christian shows that he “has himself also ceased from his works asGod did from His” (Heb. 4:10, NKJV). The Sabbath is a perfect symbolof the fact that we cannot save ourselves, that from start to finish it isChrist’s work made possible through faith (compare Heb. 12:2).
If the Sabbath symbolizes resting from our works, what does thekeeping of Sunday represent, and how does this fit right in withthe basic character of Babylon?
Further Thought: “Just as soon as the people of God are sealed intheir foreheads—it is not any seal or mark that can be seen, but a settlinginto the truth, both intellectually and spiritually, so they cannot bemoved—just as soon as God’s people are sealed and prepared for theshaking, it will come. Indeed, it has begun already; the judgments of Godare now upon the land, . . . that we may know what is coming.”—Ellen G.White, The Faith I Live By, p. 285.
“The Sabbath will be the great test of loyalty, for it is the point oftruth especially controverted. When the final test shall be brought tobear upon men, then the line of distinction will be drawn between thosewho serve God and those who serve Him not. While the observance ofthe false sabbath in compliance with the law of the state, contrary tothe fourth commandment, will be an avowal of allegiance to a powerthat is in opposition to God, the keeping of the true Sabbath, in obedienceto God’s law, is an evidence of loyalty to the Creator. While oneclass, by accepting the sign of submission to earthly powers, receivethe mark of the beast, the other choosing the token of allegiance todivine authority, receive the seal of God.”—Ellen G. White, The GreatControversy, p. 605.
Discussion Questions:
What are ways we can reveal to others the truth about themark of the beast and the seal of God that don’t cause unnecessarycontroversy? For instance, why must we emphasize the factthat no one now has the mark of the beast?
How are the Sabbath and the sealing of the Holy Spirit related?
Reflect on the above idea of the seal as “a settling into thetruth, both intellectually and spiritually.” What does that mean?
Discuss what characterizes spiritual Babylon, its values andmethods. How do they differ from the values of God’s kingdom?How might some of Babylon’s values be creeping into our ownchurch even now? How can we learn to recognize what they areand seek to deal with them in a Christian manner, one that reflectsthe values of God’s kingdom?
Sabbath Afternoon
Read for This Week’s Study: Rev. 14:8; 16:19; Isa. 52:9; Rev.18:1–10; 16:12–16; 1 Kings 18:1–40; 1 Cor. 15:1, 2.
Memory Text: “On her forehead a name was written: MYSTERY,BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OFTHE ABOMINATIONS OF THE EARTH” (Revelation 17:5, NKJV).
The book of Revelation, as we already have noted, comes filledwith images and language taken directly from the Old Testament.For instance, the name Babylon appears six times in Revelation.But it is not talking about the ancient kingdom of Nebuchadnezzar,which had passed from world history hundreds of years earlier. Instead,John is using Old Testament imagery to express a truth. In this case,Babylon—a massive political and religious power that had oppressedGod’s people—now describes the massive religious and political powersthat will seek to do the same in the end times.
Something similar happens with the word Armageddon. The wordoccurs only in Revelation, but it is based on a Hebrew phrase thatseems to mean “Mount of Megiddo,” a reference to a location in ancientIsrael. A great deal of speculation exists about Armageddon, with manypeople looking for a massive military battle to take place there, inMegiddo, near the end of the world.
This week, we will look at Babylon and Armageddon and seek tolearn what the Bible is telling us with these images.
* Study this week’s lesson to prepare for Sabbath, June 23.
Read Revelation 14:8; 16:19; 17:5; 18:2, 10, 21, the six references toBabylon in the book of Revelation. Keeping in mind the story ofBabylon as it appeared in the Old Testament, what do these textsteach us about Babylon as it appears in the context of last-day events?
It has been said that the Bible is a tale of two cities, Jerusalem andBabylon. While Jerusalem stood for the city of God and His covenantpeople all through the Bible (Ps. 102:21, Isa. 52:9, 65:19, Rev. 3:12),Babylon has stood for oppression, violence, false religion, and outrightrebellion against God.
Think, for instance, of the tower of Babel (Gen. 11:9). The Hebrewword for “Babel” is the same word for the kingdom of “Babylon.” In1 Peter 5:13, Peter sends greetings from the church in “Babylon,” whichgenerally is understood not to mean from the ruins of the old kingdomlocated in today’s Iraq but from Rome itself, soon to be the church’soppressor. This is an interesting appellation in light of the book ofRevelation and the role of Rome as presented in it.
Read Revelation 14:8 and 18:3. What do these texts reveal about themalevolent influence of Babylon on the world and on God’s people?
There is no question that the power that Babylon represents, asdepicted in the book of Revelation, is a greatly corruptive influencethat extends across the whole world. The phrase “the wine of the wrathof her fornication” (Rev. 14:8) is clearly a reference to false doctrine,false teaching, and corrupt practices as well as the end results that comefrom them. Babylon is a force for evil that has spread to “all nations”(Rev. 18:3). Hence, everyone needs to take heed lest he or she be corrupted,as well.
Look around at the world today; see the corruption, the confusion,the oppression. What should these things teach us about ourneed to be anchored in Jesus and in His Word?
However corrupt and far-reaching the influence of Babylon has beenin the world, the book of Revelation teaches that one day it will all end.
Read Revelation 18:1–10. What do these verses tell us about “Babylonthe great”?
The second angel’s message (Rev. 14:8) about the fall of Babylon isrepeated here, in Revelation 18:2. It is an expression of just how corruptthis entity has become.
“The Bible declares that before the coming of the Lord, Satan willwork ‘with all power and signs and lying wonders, and with all deceivablenessof unrighteousness;’ and they that ‘received not the love of thetruth, that they might be saved,’ will be left to receive ‘strong delusion,that they should believe a lie.’ 2 Thessalonians 2:9–11. Not until thiscondition shall be reached, and the union of the church with the worldshall be fully accomplished throughout Christendom, will the fall ofBabylon be complete. The change is a progressive one, and the perfectfulfillment of Revelation 14:8 is yet future.”—Ellen G. White, TheGreat Controversy, pp. 389, 390.
Whether that “perfect fulfillment” now has come, only God knows.But what we do know is that, according to these texts, spiritual Babylonwill one day face the judgment of God because of her great evil. “Forher sins have reached unto heaven, and God hath remembered heriniquities” (Rev. 18:5). This expression reflects language from the OldTestament about ancient Babylon, as well (see Jer. 51:9), and meansthat a time of judgment is sure to come.
Of course, this coming judgment shouldn’t be surprising. After all,Babylon of old faced judgment (see Daniel 5). Scripture in numerousplaces is very clear that one day everyone will have to answer for theirdeeds, including Babylon. How comforting to know that as Christianswe have an Intercessor in that judgment who will stand for us (1 John2:1; Dan. 7:22). Otherwise, our fate might not be much better than thatof Babylon’s.
How can you take comfort in the promise that all the injusticeand iniquity that seems to go unpunished now will face one dayfinal retribution by God?
Although most people, including many Christians, don’t know muchabout the book of Revelation, one image or word from it has reachedpopular culture: Armageddon (see Rev. 16:16). Even in secular culturethe word has come to stand for a final struggle in which the fate ofthe earth hangs in the balance. Hollywood produced a movie calledArmageddon about a giant asteroid poised to destroy the planet. Tosome degree, the idea of the world’s end is in the minds of secularpeople, as well.
Many Christians who are familiar with the book of Revelation andbelieve in it see the battle of Armageddon as a literal military conflictin the Middle East near the end of the world. One version has a 200million–man army from Asia sweeping into northern Israel. Others arefixated on the various military and political conflicts in that part of theworld that will, in their understanding, set the stage for the final militarybattle of Armageddon in the area of Megiddo.
However, the Bible gives a totally different picture. Scripture presentsArmageddon as the ultimate climax—not between squabblingnations, but between the two sides of the cosmic controversy. It’s areligious struggle, not economic or political, however much economicand political factors might come into play.
Read Revelation 16:12–16. From these texts alone, what can we learnabout Armageddon?
First, notice just how symbolic the language is here. Spirits like frogscoming out of the mouth of the dragon, the mouth of the beast, andthe mouth of the false prophet (references to the powers of Revelation13; the “false prophet” here must be a reference to the land beast ofRevelation 13:11). The great controversy is seen here, too, as the “spiritsof demons” (Rev. 16:14, NKJV) go out to battle on the “great dayof God Almighty” (Rev. 16:14). In whatever manner Armageddon willunfold, it’s a worldwide conflict between the forces of Christ and Satan.It is not a local battle in the area of Megiddo any more than Babylonin Revelation is talking about events in a corner of modern-day Iraq.
Read Revelation 16:15. How fascinating that in the midst of theseevents, Jesus encourages us with the gospel message, with boththe promise of His coming and the need to be covered in Hisrighteousness. How does this help us to understand the spiritualnature of the battle that we are in?
What, though, is this great battle of Armageddon? First, the nameseems to mean “Mountain of Megiddo.” However, there is no mountainin the area known as Megiddo, but Mount Carmel was located in thevicinity. So, some scholars have seen the phrase Mountain of Megiddoas a reference to Mount Carmel.
More to the point, Bible students have seen the story of Elijah andthe false prophets of Baal at Mount Carmel as a symbol, a type to whatis going to unfold in Revelation 13.
As seen yesterday, Revelation 16:13, with its reference to the dragon,the beast, and the false prophet, points back to events in Revelation 13,the counterfeit trinity that we saw in week 9.
Issues in Revelation 13 start to come to a climax in verses 13 and14, when the second beast performs supernatural acts, even making“fire come down from heaven on the earth in the sight of men” (Rev.13:13). These events then lead to the direct confrontation between Godand Satan, as well as between those worshiping the true God and thoseworshiping the “image to the beast” (Rev. 13:14).
Read 1 Kings 18:1–18. What is happening in this story that reflectssome of the issues that will unfold in the final events, as seen in thebook of Revelation?
In many ways, what we see here is a stark portrayal of the greatcontroversy. Elijah states the issue very plainly in verse 18: peoplehave forsaken God’s law and are worshiping and following falsegods. Has not this always been the issue, regardless of the endlessforms and ways in which this evil has been manifested throughouthistory? We are either worshiping “Him who made heaven and earth,the sea and springs of water” (Rev. 14:7, NKJV), or we are worshipingsomeone or something else. In Revelation 13, instead of worshipingthe Lord, people are worshiping the beast and his image. There is nomiddle ground. We are either on the side of God or on the side ofSatan. That’s how important the issues at stake are, now and especiallyin the battle of Armageddon, where, as we will see in the storyon Mount Carmel, the distinction becomes very clear.
Read 1 Kings 18:18–40. What happens, how does the story end, and(without pushing the parallels too far) how does this story reflectwhat will happen on a grander scale as the great controversy climaxesat the end of time?
The battle on Mount Carmel was between Elijah, prophet of God, and thehundreds of priests of Baal. (Notice how the evil outnumbered the good.)It was a test to demonstrate who is the true God—the God who created theheavens and the earth, or Baal, just another manifestation of “the dragon” andanother means by which he seeks to deceive the world (Rev. 12:9).
The priests prayed to Baal to send fire to burn up their bull sacrifice.They shouted from morning to noon. “ ‘Cry aloud,’ ” taunted Elijah.“ ‘Perhaps he is sleeping’ ” (1 Kings 18:27, NKJV). The priests workedthemselves up into a frenzy. They slashed themselves with swords untilthe blood flowed freely. Weary and worn, they gave up at the time ofthe evening sacrifice.
Elijah’s sacrifice was soaked three times, and water overflowed thetrenches. Elijah prayed a simple prayer to God. God instantly burnedup everything, including the stone altar and soil beneath. The power ofthe true God in contrast to Baal was now unmistakable.
Read Revelation 16:13; 19:20, 21, and compare these texts with thefate of the false prophets of Baal. What do we see here?
Whatever remains unknown about Armageddon, at least for now, weknow the outcome: destruction of the enemies of God and vindicationfor God and His saints.
Read 1 Corinthians 15:1, 2. Although the immediate context isdifferent from Armageddon, what is the point that Paul is making,and why is that so relevant for us to remember, especiallyin light of what the future holds? See also Revelation 16:15, inwhich the context is definitely Armageddon. What, together, dothese texts tell us?
Further Thought: “In several places in the battle of Armageddonnarrative the hideous creatures and the ugly events take the back stagefor a moment and a glimpse of more personal truth appears. As wehave seen, one of them is Revelation 16:15: ‘Behold, I come like athief! Blessed is he who stays awake and keeps his clothes with him,so that he may not go naked and be shamefully exposed’ (NIV). Thistext, coming right in the middle of the one place in the Bible that actuallynames Armageddon, echoes many New Testament passages aboutpersonal preparation for the return of Jesus and the events of the end.
“Another such text is Revelation 17:14: ‘These will make war withthe Lamb, but the Lamb will overcome them, because [H]e is Lord oflords and King of kings—and those with [H]im are called and chosenand faithful’ (author’s translation). Here the great war at the endengages an army of people whose primary purpose is not to destroyothers with weapons, but to be faithful to their divine calling and election.This is a very different kind of battle from the ones that nationsand insurgent operations still fight today. As I have said repeatedly,the battle of Armageddon is a struggle for the mind. It is also a battlefor the heart—a call to heartfelt allegiance to the Lamb that was slain(Rev. 5:9, 10, 12; 13:8).”—Jon Paulien, Armageddon at the Door(Hagerstown, Md.: Autumn House Publishing, a division of Reviewand Herald® Publishing Association, 2008), p. 193.
Discussion Questions:
How could you help someone who believes that many of theevents depicted in the book of Revelation will take place in theliteral places mentioned? What approaches could help him or herto see why this is a wrong way of interpreting the texts?
As we have seen, the influence of Babylon extends all over theworld. What are some of the teachings of Babylon, and how can welearn to discern what those teachings are and how to avoid them?
In the Ellen G. White reference on Monday, she said, “Notuntil . . . the union of the church with the world shall be fullyaccomplished throughout Christendom, will the fall of Babylon becomplete.” Think about the phrase “the union of the church withthe world.” What powerful warning is here for us?
Sabbath Afternoon
Read for This Week’s Study: Isa. 13:6, 9; Matt. 24:30, 31;Dan. 2:34, 35; 2 Tim. 4:6–8; 2 Thess. 1:7–10.
Memory Text: “For as the lightning cometh out of the east, andshineth even unto the west; so shall also the coming of the Son ofman be” (Matthew 24:27).
The poet T. S. Eliot began a poem with the line: “In my beginningis my end.” However succinct, his words carry a powerfultruth. In origins exist endings. We see echoes of this realityin our name, Seventh-day Adventist, which carries two basic biblicalteachings: “Seventh day,” for the Sabbath of the Ten commandments,a weekly memorial of the six-day Creation of life on earth; and“Adventist,” pointing to the second coming of Jesus, in which all thehopes and promises of Scripture, including the promise of eternal life,will find their fulfillment.
However distant in time the Creation of the world (our beginning) isfrom the second coming of Jesus (our end, or at least the end of this sinfulexistence), these events are linked. The God who created us (John 1:1–3)is the same God who will return and, in an instant, “in the twinkling ofan eye, at the last trumpet” (1 Cor. 15:52, NKJV), will bring about ourultimate redemption. In our beginning, indeed, we find our end.
This week, we will talk about the final of all final events, at least asfar as our present world is concerned: the second coming of our LordJesus.
* Study this week’s lesson to prepare for Sabbath, June 30.
However much we tend to think of the second coming of Jesus as aNew Testament teaching alone, that’s not true. Of course, only after thefirst coming of Jesus—after His death, resurrection, and ascension—were we given a fuller and richer revelation of the truth surroundingthe Second Coming. But as with so much else in the New Testament,the Old Testament reveals hints and shadows of this crucial truthlong before it will happen. With the doctrine of the second coming ofJesus, the New Testament authors didn’t reveal a new truth; instead,they greatly enhanced a truth that already had been revealed in theBible. Only now, in light of the crucified and risen Savior, can thepromise of the Second Coming be understood and appreciated morefully.
Read the following texts. What do they teach us about the second comingof Jesus? Isa. 13:6, 9; Zech. 14:9; Dan. 12:1.
There is no question that the “day of the Lord” will be a day ofdestruction and sorrow and turmoil for the lost. But it is also a dayof deliverance for all of God’s people, those who are “found writtenin the book” (see also Phil. 4:3, Rev. 3:5, 13:8). This theme—that ofthe “day of the Lord” as a time of judgment against the wicked butalso a time when God’s faithful are protected and rewarded—is foundfirst in the Old Testament. For instance, although some will face the“Lord’s fierce anger,” those who heed the call to “seek righteousness”and “seek humility” will “be hidden / In the day of the Lord’s anger”(Zeph. 2:1–3, NKJV).
Read Matthew 24:30, 31. In what way do these verses show this samegreat dichotomy between the lost and the saved at the second comingof Jesus?
As final events unfold, the side we are on will only become moreapparent. What choices can and must we make now to make surewe’re on the right side?
Although many Jews in the time of Jesus expected the Messiah tooverthrow the Romans and establish Israel as the most powerful nationof all, that’s not what the advents of Jesus, either the first or second,were to be about. Instead, God had something so much bigger in storefor His faithful people than just a rearrangement of the old sinful andfallen world.
Perhaps nothing else in the Old Testament reveals as clearly as doesDaniel 2 the truth that the new world does not grow out of the old one,but instead is a new and radically different creation.
Daniel 2 shows the rise and fall of four great world empires—Babylon, Media-Persia, Greece, and then finally Rome, which thenbreaks up into the nations of modern Europe. However, the statue thatNebuchadnezzar saw in his dream (symbolizing the succession of thesefour major world powers) ends in a spectacular way. It does so in orderto show the great disconnect between this world and the one that willcome after the return of our Lord Jesus Christ.
Read Daniel 2:34, 35, 44, 45. What do these verses teach about the fateof this world and the nature of the new one?
These verses leave little ambiguity about what happens when Jesusreturns. In Luke 20:17, 18, Jesus identified Himself with this stone,which crushed to powder all that was left of this world. The Aramaicof Daniel 2:35 says that after the gold, silver, clay, iron, and bronzewere crushed, they “became like the chaff of the summer threshingfloors;and the wind carried them away, that no place was found forthem.” That is, nothing is left of this old world after Jesus returns.
Meanwhile, the stone that destroyed all trace of this old world“became a great mountain, and filled the whole earth.” And thiskingdom, which arises as a result of the Second Coming, is one that“ ‘shall never be destroyed,’ ” and “ ‘it shall stand forever’ ” (Dan.2:44, NRSV).
In other words, only one of two endings awaits every human beingwho has ever lived on this planet. Either we will be with Jesus for eternity,or we will disappear into nothingness with the chaff of this oldworld. One way or another, eternity awaits us all.
Read Titus 2:13. What great hope do we have, and why?
Describing his beliefs about the origins of our universe, a lecturerexplained that about 13 billion years ago “an infinitely dense tiny masspopped out of nothing, and that mass exploded, and from that explosionour universe came into existence.” Just how this “infinitely densetiny mass” could just pop out of nothing, the lecturer didn’t say. He justassumed, by faith, that it did.
Now as we noted in the introduction to this week’s lesson, in ourorigins we find our endings. This is why, according to this lecturer,our endings aren’t too hopeful, at least in the long run. The universe,created from this “infinitely dense tiny mass,” is doomed to eventualextinction, along with all that is in it, which includes humanity, ofcourse.
In contrast, the biblical concept of our origins is not only much morelogical than this view but also much more hopeful. Thanks to the Godof origins, our long-term prospects are very good. We have so much tobe hopeful for in the future, and this hope rests on the promise of Jesus’second coming.
Read 2 Timothy 4:6–8. What is Paul talking about here, and in whatis he putting his hope?
Although Paul is soon to be executed, he lives in assurance of salvationand the hope of Christ’s return, which Paul calls “His appearing”(2 Tim. 4:8, NKJV). A “crown of righteousness” awaits him, certainlynot his own righteousness (1 Tim. 1:15) but the righteousness of Jesus,upon which Paul knows his hope in the promise of the Second Comingrests. Regardless of his immediate circumstances, which are dismal atbest (in jail, waiting to be executed), Paul knows his long-term prospectsare very good. And that is because he is looking at the big picture,not focusing only on the immediate situation.
Regardless of your own immediate circumstances, how can youhave the same hope as Paul did? How can we learn to look at thebig picture and the hope it offers us?
However central and crucial the Second Coming is, according tothe Bible, not all Christians see the event as a literal, personal returnof Jesus Himself. Some argue, for instance, that the second comingof Jesus occurs not when Christ Himself returns to earth but whenHis Spirit is made manifest in His church on earth. In other words,Christ’s second coming is accomplished when the moral principles ofChristianity are revealed in His people.
How thankful we can be, however, that this teaching is false. If itwere true, what long-term hope would we really have?
Read the following New Testament texts about the Second Coming.What do they reveal about the nature of Christ’s return?
Matt. 24:301 Thess. 4:16Matt. 26:64Rev. 1:72 Thess. 1:7–10
“The firmament appears to open and shut. The glory from the throneof God seems flashing through. The mountains shake like a reed in thewind, and ragged rocks are scattered on every side. There is a roar as ofa coming tempest. The sea is lashed into fury. There is heard the shriekof a hurricane like the voice of demons upon a mission of destruction.The whole earth heaves and swells like the waves of the sea. Its surfaceis breaking up. Its very foundations seem to be giving way. Mountainchains are sinking. Inhabited islands disappear. The seaports that havebecome like Sodom for wickedness are swallowed up by the angrywaters. Babylon the great has come in remembrance before God, ‘to giveunto her the cup of the wine of the fierceness of His wrath.’ ”—Ellen G.White, The Great Controversy, p. 637.
The return of Jesus will be such a massive event that it literally willbring the world as we know it to an end. When it happens, everyone willknow it, too. What Jesus accomplished for us at the first coming fullywill be made manifest at the second.
How should living with the reality of the Second Coming impacthow we live now? How should it help us to remember what thereally important things in life are?
Before raising His friend Lazarus from the tomb, Jesus uttered thesewords: “ ‘I am the resurrection and the life. He who believes in Me,though he may die, he shall live’ ” (John 11:25, NKJV). But rather thanjust asking people to take His word about such an incredible claim, Hethen proceeded to raise Lazarus, who had been dead long enough forthe corpse to start stinking, from death (John 11:39).
Those who believe in Jesus do, indeed, die. However, as Jesus said,though they may die, they will live again. This is what the resurrectionof the dead is all about. And this is what makes the second coming ofJesus so central to all our hopes.
According to these texts, what happens to the dead in Christ whenJesus returns? Rom. 6:5; 1 Thess. 4:16; 1 Cor. 15:42–44, 53–55.
The great hope of the Second Coming is that the resurrection fromthe dead that Jesus Himself experienced will be what His faithful followersof all the ages will experience, as well. In His resurrection theyhave the hope and assurance of their own.
What happens to those who are alive when Jesus returns? Phil. 3:21,1 Thess. 4:17.
The faithful ones alive when Jesus returns will retain a physical body,but not in its present state. It will be supernaturally transformed intothe same kind of incorruptible body that the ones raised from the deadwill have, as well. “The living righteous are changed ‘in a moment, inthe twinkling of an eye.’ At the voice of God they were glorified; nowthey are made immortal and with the risen saints are caught up to meettheir Lord in the air.”—Ellen G. White, The Great Controversy, p. 645.
Make a list of all the things of this world that are so important toyou that you would rather sacrifice eternal life in order to retainthem. What’s on the list?
Further Thought:The second coming of Jesus isn’t the epilogue, theappendix, or the afterword to the sad story of human sin and sufferingin this fallen world. Instead, the Second Coming is the grand climax, thegreat hope of the Christian’s faith. Without it, what would we have? Thestory of humanity just would go on and on, one miserable scene afteranother, one tragedy after another, until it all ends in death. Apart fromthe hope that Christ’s return offers us, life is, as William Shakespearewrote, “a tale / Told by an idiot, full of sound and fury, / Signifying nothing.”And yet, we have this hope because the Word of God confirms itfor us, again and again. We have this hope because Jesus ransomed uswith His life (Mark 10:45), and Jesus is indeed coming back to get whatHe paid for. The stars in the heavens don’t speak to us of the SecondComing. The birds chirping in the trees don’t herald it. In and of themselves,these things might point to something good, something hopeful,about reality itself. But they don’t teach us that one day, when Jesusreturns, “the trumpet will sound, and the dead will be raised incorruptible,and we shall be changed” (1 Cor. 15:52, NKJV). They don’t teachus that one day we will look up and “ ‘see the Son of Man sitting at theright hand of the Power, and coming with the clouds of heaven’ ” (Mark14:62, NKJV). No, we know these things because they have been told tous in the Word of God, and we trust in what the Word promises us.
Discussion Questions:
Think about what it would mean if the second coming of Jesusreally were nothing more than what some believe it is: the fullexpression of Christian principles in the lives of Christ’s followers.However wonderful a display that would be, why, in the end, doesit leave us without any hope?
Why is the currently popular idea that the universe arosefrom nothing such a silly idea? Why would people promote such anotion, and why do some believe it? Why is belief in an eternallyexisting God, who created all things, so much more logical andrational an explanation for the universe?
Share with your class the things you put on a list of what youfind so important in this life that you would sacrifice the hopeof eternity in order to keep them. What can you learn from oneanother about the contents of the lists? If people have nothing ontheir lists, how can we make sure, then, that nothing in our livesis truly keeping us from salvation, as will be the case with manypeople?