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1 The Gospel From Patmos—December 29–January 4 5 2 Among the Lampstands—January 5–11 18 3 Jesus’ Messages to the Seven Churches—January 12–18 31 4 Worthy Is the Lamb—January 19–25 44 5 The Seven Seals—January 26–February 1 57 6 The Sealed People of God—February 2–8 72 7 The Seven Trumpets—February 9–15 85 8 Satan, a Defeated Enemy—February 16–22 98 9 Satan and His Allies—February 23–March 1 111 10 God’s Everlasting Gospel—March 2–8 124 11 The Seven Last Plagues—March 9–15 137 12 Judgment on Babylon—March 16–22 150 13 “I Make All Things New”—March 23–29 163

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The teachers edition components were written by the following:

The Overview, Commentary, and Life Application, Lessons 1–13: Jon Paulien, PhD, dean,

School of Religion, Loma Linda University, California, United States of America.

Pacific Press® Coordinator Wendy Marcum

Art and Design Lars Justinen

Associate Editor Soraya Homayouni

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Editorial Assistant Sharon Thomas-Crews

Principal Contributor Ranko Stefanovic

Editor Clifford R. Goldstein

© 2019 General Conference of Seventh-day Adventists®. All rights reserved. No part of the Adult Sabbath School Bible Study Guide (Teachers Edition) may be edited, altered, modified, adapted, translated, reproduced, or published by any person or entity without prior written authorization from the General Conference of Seventh-day Adventists®. The division offices of the General Conference of Seventh-day Adventists® are authorized to arrange for translation of the Adult Sabbath School Bible Study Guide (Teachers Edition), under specific guidelines. Copyright of such translations and their publication shall remain with the General Conference. “Seventh-day Adventist,” “Adventist,” and the flame logo are reg- istered trademarks of the General Conference of Seventh-day Adventists® and may not be used without prior authorization from the General Conference.

Contents

A lmost two millennia ago, the apostle John was exiled on a small rocky island in the Aegean Sea because of his faithful witness to the gospel. The aged apostle endured all the hardships of Roman

imprisonment. On one particular Sabbath, he had a special visit from Jesus Christ, who came to encourage His servant in his suffering. In a series of visions, Jesus showed him the panoramic history of the church and what God’s people would experience as they waited for their Lord’s return.

What John had seen in vision he faithfully recorded in a scroll that he titled “The Revelation of Jesus Christ” (Rev. 1:1). The book that he wrote reveals Jesus’ work in heaven and on earth since His ascension and what He will do when He returns. It was intended to assure Christians through the ages of Christ’s presence and to sustain them as they experi- ence the trials of daily life amid a fallen world immersed in the great controversy.

This quarter, we will delve into this book. In broad brushstrokes we will focus on the book’s major parts and themes. The idea is to become familiar with the book’s key themes, and to see that it, indeed, reveals Jesus Christ, His life, His death, His resurrection, and His high priestly ministry in behalf of His people.

As we do so, we will proceed in the following ways: 1. Our study of Revelation is based on the biblical concept of the inspiration of the Bible.

While the messages of the book came from God, the language in which those messages were communicated is human. Noting language and images derived from the history of God’s

The Good News From

Patmos

people in the Old Testament, we will discover how John communicated those messages. 2. A careful reading of Revelation’s prophecies (like those of Daniel) show that the

historicist method of prophetic interpretation is the correct way to understand the prophe- cies’ intended fulfillment, because they follow the flow of history, from the prophet’s time to the end of the world. This method illustrates how we should make every effort to derive meaning from the text itself, rather than imposing a predetermined interpretation upon it.

3. The organizational structure of Revelation is in many ways crucial for responsible application of the book’s prophecies. Our analysis of Revelation will be based on the fourfold structure of the book:

a. Revelation 1:1–3:22 employs the situa tion of the churches of John’s day to prophetically address the situation of the church in different periods of his- tory.

b. Revelation 4:1–11:19 repeats (or recapitulates) and builds on this history of the church, using apocalyp- tic symbols that add progressively more detail.

c. Revelation 12:1–14:20 is the thematic center of the book and spans the history of the great controversy from before the time of Jesus to the Second Advent.

d. Revelation 15:1–22:21 focuses exclusively on the end time. 4. A meaningful interpretation of Revelation’s prophecies must be Christ-centered. The

entire book was written from the perspective of Christ. It is only through Christ that the symbols and images of Revelation receive their ultimate meaning and significance.

Revelation promises blessings to those who read or listen to its words and who heed and keep the admonitions found therein. “The book of Revelation opens with an injuntion to us to understand the instruction it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, not withstanding the injunction given us to search and study it.”—Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 113. As we analyze this book, we invite you to discover for yourselves the things that you need to hear, and heed, as we await the coming of our Lord Jesus Christ.

Ranko Stefanovic, PhD, is professor of New Testament in the SDA Theological Seminary, Andrews University. His specialty is the book of Revelation.

“Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand” (Rev. 1:3, NKJV).

Adult Sabbath School Bible Study Guide How to Use the Teachers Edition

“The true teacher is not content with dull thoughts, an indolent mind, or a loose memory. He constantly seeks higher attainments and better methods.

His life is one of continual growth. In the work of such a teacher there is a freshness, a quickening power, that awakens and inspires his [class].”

—Ellen G. White, Counsels on Sabbath School Work, p. 103.

To be a Sabbath School teacher is both a privilege and a responsibility. A privilege because it offers the teacher the unique opportunity to lead and guide in the study and discussion of the week’s lesson so as to enable the class to have both a personal appreciation for God’s Word and a collective experience of spiritual fellowship with class members. When the class concludes, members should leave with a sense of hav- ing tasted the goodness of God’s Word and having been strengthened by its enduring power. The responsibility of teaching demands that the teacher is fully aware of the Scripture to be studied, the flow of the lesson through the week, the interlinking of the lessons to the theme of the quarter, and the lesson’s application to life and witness.

This guide is to help the teachers to fulfill their responsibility adequately. It has three segments:

1. Overview introduces the lesson topic, key texts, links with the previous les- son, and the lesson’s theme. This segment deals with such questions as Why is this lesson important? What does the Bible say about this subject? What are some major themes covered in the lesson? How does this subject affect my personal life?

2. Commentary is the chief segment in the Teachers Edition. It may have two or more sections, each one dealing with the theme introduced in the Overview segment. The Commentary may include several in-depth discussions that enlarge the themes outlined in the Overview. The Commentary provides an in-depth study of the themes and offers scriptural, exegetic, illustrative discussion material that leads to a better understanding of the themes. The Commentary also may have scriptural word study or exegesis appropriate to the lesson. On a partici- patory mode, the commentary segment may have discussion leads, illustrations appropriate to the study, and thought questions.

3. Life Application is the final segment of the Teachers Edition for each les- son. This section leads the class to discuss what was presented in the Commentary segment as it impacts on Christian life. The application may involve discussion, further probing of what the lesson under study is all about, or perhaps personal testimony on how one may feel the impact of the lesson on one’s life.

Final thought: What is mentioned above is only suggestive of the many possibilities available for presenting the lesson and is not intended to be exhaustive or prescriptive in its scope. Teaching should not become monotonous, repetitious, or speculative. Good Sabbath School teaching should be Bible-based, Christ-centered, faith-strength- ening, and fellowship building.

Ric Hardt Peniel

(page 4 of Standard Edition)

1 *December 29–January 4

The Gospel From Patmos

Sabbath afternoon

Read for This Week’s Study: Rev. 1:1–8; John 14:1–3; Deut. 29:29; John 14:29; Rom. 1:7; Phil. 3:20; Dan. 7:13, 14.

Memory Text: “Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near” (Revelation 1:3, NKJV).

T he prophecies of Revelation were revealed in vision to the apostle John more than nineteen centuries ago during his exile on a small rocky island known as Patmos in the Aegean Sea (Rev. 1:9).

Revelation 1:3 pronounces a blessing on those who read the book and hear and obey the teachings (compare Luke 6:47, 48). This verse refers to the congregation assembled in the church to hear the messages. However, they are blessed not only because they read or listen, but also because they obey the words of the book (see Rev. 22:7).

The prophecies of Revelation are an expression of God’s care for His people. They point us to the shortness and fragility of this life, to salvation in Jesus and His work as our heavenly High Priest and King, and to our calling to spread the gospel.

Biblical prophecies are like a lamp shining in a dark place (2 Pet. 1:19). They are intended to provide guidance for our life today and hope for our future. We will need this prophetic guide until the coming of Christ and the establishment of God’s everlasting kingdom.

* Study this week’s lesson to prepare for Sabbath, January 5.

Lesson

Ric Hardt Peniel

(page 5 of Standard Edition)

December 30

The Title of the Book Read Revelation 1:1, 2. What is the significance of the full title of the

book? What does the title teach us in terms of whom the book is really about?

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Revelation 1:1 states the title of the book as “The Revelation of Jesus Christ.” The word “revelation” comes from the Greek word apo- kalupsis (apocalypse), which means “uncovering” or “unveiling.” The Apocalypse is an unveiling of Jesus Christ; it is both from Jesus and about Him. While it came from God through Jesus Christ (see Rev. 22:16), the book testifies that Jesus also is the focus of its contents. The Apocalypse is His self-revelation to His people and an expression of His care for them.

Jesus is the central figure of Revelation. The book begins with Him (Rev. 1:5–8) and concludes with Him (Rev. 22:12–16). “Let Daniel speak, let the Revelation speak, and tell what is truth. But whatever phase of the subject is presented, uplift Jesus as the center of all hope, ‘the Root and the Offspring of David, and the bright and morning Star.’ ”—Ellen G. White, Testimonies to Ministers and Gospel Workers, p. 118.

Also, the Jesus of the Apocalypse is the Jesus of the four Gospels. Revelation continues the description of Jesus and His work of salvation on behalf of His people as first depicted in the Gospels. The book of Revelation focuses on different aspects of His existence and ministry. Essentially, it begins where the Gospels end, with Jesus’ resurrection and ascension into heaven.

Together with the Epistle to the Hebrews, Revelation emphasizes Jesus’ heavenly ministry. It shows that, after His ascension, Jesus was inaugurated into His royal and priestly ministry in the heavenly sanctuar y. Without Revelation or Hebrews, our knowledge of Christ’s high-priestly ministry in heaven in behalf of His people would be very limited. And yet, besides Hebrews, the book of Revelation provides us with a unique look into the ministry of Jesus Christ in our behalf.

Read John 14:1–3. How does the very broad promise here help us better understand what Jesus is doing for us in heaven right now? What hope can we draw from this wonderful promise?

sunday

(page 6 of Standard Edition)

December 31

The Purpose of the Book Revelation 1:1 also tells us that the purpose of the book is to show

future events, starting from the time when the book itself was written. Anyone familiar with Revelation will notice that the prediction of events—whether those already fulfilled (at least from our perspective today) or those events still future (again, from our perspective today)— occupies most of the book’s content.

The primary purpose of biblical prophecies is to assure us that no matter what the future brings, God is in control. Revelation does just that: it assures us that Jesus Christ is with His people throughout this world’s history and its alarming final events.

Consequently, Revelation’s prophecies have two practical purposes: to teach us how to live today and to prepare us for the future.

Read Deuteronomy 29:29. How does this text help us understand why some things are not revealed to us? According to this text, what is the purpose of the things that are revealed to us? That is, why are we told them? See also Rev. 22:7.

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Revelation’s end-time prophecies are not revealed to satisfy our obsessive curiosity about the future. The book reveals only those aspects of the future important for us to know. They are disclosed to impress upon us the seriousness of what will happen so that we will realize our dependence on God and, in that dependence, obey Him.

For centuries, speculation—and even more sensationalism—has accompanied so much of the teaching regarding end-time events. Fortunes have been made by those who, predicting the immediate end, have scared people into giving money to their ministry because, well, the end was near. Each time, though, the end didn’t come, and people were left disillusioned and discouraged. As with all of the good things God has given us, prophecy can be misused, and misinterpreted, as well.

Read John 14:29. What crucially important principle for the purpose of prophecy can we find here in this verse?

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Monday

(page 7 of Standard Edition)

January 1

The Symbolic Language of Revelation Read Revelation 13:1, Daniel 7:1–3, and Ezekiel 1:1–14. What is the

one thing that all these visions have in common?

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Revelation 1:1 further states: “And He sent and signified it by His angel to His servant John” (NKJV, emphasis added). Here we find a very important word in the book. The word “signified” is a translation of the Greek word semain -o, meaning “to show by symbolic signs.” This word is used in the Greek translation of the Old Testament (the Septuagint) in which Daniel explains to King Nebuchadnezzar that, by the statue made of gold, silver, bronze, and iron, God signifies to the king “ ‘what will take place in the future’ ” (Dan. 2:45, NASB). By employing the same word, John tells us that the scenes and events of Revelation were shown to him in vision in symbolic presentations. Guided by the Holy Spirit, John faithfully recorded these symbolic presentations as he had seen them in the visions (Rev. 1:2).

Thus, for the most part, the language used to describe Revelation’s prophecies must not be interpreted literally. As a rule, the reading of the Bible, in general, presupposes a literal understanding of the text (unless the text points to intended symbolism). But when we read Revelation— unless the text points to a literal meaning—we need to interpret it sym- bolically. While the scenes and events predicted are real, they usually were expressed in symbolic language.

Keeping in mind the largely symbolic character of Revelation will safeguard us against distorting the prophetic message. In trying to determine the meaning of the symbols used in the book, we must be careful not to impose on the text a meaning that comes out of human imagination or the current meanings of those symbols in our culture. Instead, we must go to the Bible and to the symbols found in its pages in order to understand the symbols in the book of Revelation.

In fact, in trying to unlock the meaning of the symbols in Revelation, we must remember that most of them were drawn from the Old Testament. By portraying the future in the language of the past, God wanted to impress upon our minds that His acts of salvation in the future will be very much like His acts of salvation in the past. What He did for His people in the past, He will do for them again in the future. In endeavoring to decode the symbols and images of Revelation, we must start by paying attention to the Old Testament.

Tuesday

(page 8 of Standard Edition)

Wednesday

January 2

The Godhead Revelation begins with a greeting similar to the ones found in Paul’s

letters. The book was sent ostensibly as a letter to the seven churches in Asia Minor in John’s day (see Rev. 1:11). However, Revelation was not written for them only, but for all generations of Christians throughout history.

Read Revelation 1:4, 5 and Romans 1:7. What common greeting is found in both texts, and from whom is the greeting given?

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Both texts offer an epistolary greeting: “Grace and peace to you.” This phrase consists of the Greek greeting charis (“grace”) and the Hebrew greeting shalom (“peace,” “well-being”). As we can see from these texts, the Givers of grace and peace are the three Persons of the Godhead.

God the Father is identified as the One “who is and who was and who is to come” (see Rev. 1:8, Rev. 4:8, NKJV). This designation refers to the divine name Yahweh, “I AM WHO I AM” (Exod. 3:14, NKJV), referring to God’s eternal existence.

The Holy Spirit is referred to as “the seven Spirits” (compare with Rev. 4:5 and Rev. 5:6). In Scripture, seven is a number of fullness. “The seven Spirits” means the Holy Spirit is active in all seven churches. This image refers to the omnipresence of the Holy Spirit and His constant work among God’s people through history, enabling them to fulfill their calling.

Jesus Christ is identified by three titles: “the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth” (Rev. 1:5, NKJV). They refer to His death on the cross, His resurrection, and His reign in heaven. Then John states what Jesus has done: He “loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father” (Rev. 1:5, 6, NKJV).

In the original Greek, He “loved us” refers to Christ’s ongoing love, which embraces the past, the present, and the future. The One who loves us has released us from our sins by His blood. In the Greek, the verb “released” refers to a completed act in the past: when Jesus died on the cross He provided a perfect atonement for our sins.

Ephesians 2:6 and Philippians 3:20 describe the redeemed as citizens of heaven who are raised up and made to sit with Jesus in heavenly places. What might these texts mean, and how do we presently enjoy this glorious status in Christ as “kings and priests” (Rev. 1:6, NKJV) while still in this sin-cursed world? How should this answer impact how we live?

(page 9 of Standard Edition)

January 3

The Keynote of Revelation The conclusion of the prologue of Revelation points to the true focus of

the whole book: the return of Jesus in power and glory. Christ’s promise to come again is reiterated three times in the conclusion of the book (Rev. 22:7, 12, 20).

Read Revelation 1:7, 8. The wording of this text is derived from several prophetic texts: Daniel 7:13, 14; Zechariah 12:10; and Matthew 24:30. What do these texts tell us about the certainty of the Second Coming?

In Revelation, the second coming of Christ is the end point toward which history moves. The Second Coming will mark the conclusion of this world’s history and the beginning of God’s eternal kingdom, as well as freedom from all evil, anguish, pain, and death.

Like the rest of the New Testament, Revelation 1:7 points to the literal, visible, and personal coming of Christ in majesty and glory. Every human being alive on the earth at the time, as well as “those who pierced Him” (NASB), will witness His coming. These words point to a special resurrec- tion of certain people right before the return of Christ, including those who crucified Him. While Jesus will, with His coming, bring deliverance to those people waiting for Him, He will bring judgment to those inhabitants living on the earth who have spurned His mercy and love.

The certainty of Christ’s coming is affirmed with the words “Even so, Amen” (Rev. 1:7). The words “even so” are a translation of the Greek word nai; and amen is a Hebrew affirmative. Together, these two words express certainty. They also conclude the book in two similar affirmations (see Rev. 22:20).

“More than eighteen hundred years have passed since the Saviour gave the promise of his coming. Throughout the centuries his words have filled with courage the hearts of his faithful ones. The promise has not yet been fulfilled; the Life-giver’s voice has not yet called the sleeping saints from their graves; but none the less sure is the word that has been spoken. In his own time God will fulfill his word. Shall any become weary now? Shall we lose our hold on faith when we are so near the eternal world? Shall any say, The city is a great way off?—No, no. A little longer, and we shall see the King in his beauty. A little longer, and he will wipe all tears from our eyes. A little longer, and he will present us ‘faultless before the presence of his glory with exceeding joy.’ ” —Ellen G. White, The Advent Review and Sabbath Herald, Nov. 13, 1913.

A promise is only as strong as the integrity of the person giving it and his or her ability to fulfill it. How does the fact that the promise of the Second Coming has been given by God, who has kept all His promises in the past, provide you with assurance that Christ will return as He has promised?

Thursday

(page 10 of Standard Edition)

Further Thought: Read Ellen G. White, “The Study of the Books of Daniel and the Revelation,” pp. 112–119, in Testimonies to Ministers and Gospel Workers.

“This revelation was given for the guidance and comfort of the church throughout the Christian dispensation. . . . A revelation is some- thing revealed. The Lord Himself revealed to His servant the mysteries contained in this book, and He designs that they shall be open to the study of all. Its truths are addressed to those living in the last days of this earth’s history, as well as to those living in the days of John. Some of the scenes depicted in this prophecy are in the past, some are now taking place; some bring to view the close of the great conflict between the powers of darkness and the Prince of heaven, and some reveal the triumphs and joys of the redeemed in the earth made new.

“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’ ”—Ellen G. White, The Acts of the Apostles, pp. 583–585.

Discussion Questions:  If Revelation is the unveiling of Jesus Christ, why does the word apocalypse have a negative meaning today? What does this negativity tell us about the popular perception of Revelation among Christians? Why is the word fear often associated with Revelation’s prophecies?

 Think about some of the failed predictions that certain people have made just in the past 20 years regarding end-time events and the second coming of Jesus. Regardless of the hearts or motives (which we can’t know anyway) of those individuals who make them, what are the negative results of these failed predictions? How do they make the ones who believed in those predictions feel? How do these failed predictions make Christians in general appear to those on the outside who see these failed predictions? As a people who believe in prophecy and who look for end-time events as waymarks, how do we strike the right balance in how we understand prophecy and how we teach it to others?

Friday January 4

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e

Power of a Testimony By Miguel Manuel Mafugula

I was born into a Sunday-keeping family in Milange, a town located just two miles (three kilometers) from Mozambique’s border with Malawi.

My introduction to the Seventh-day Adventist Church came through a girl named Adelina. She was 16 and in the seventh grade, and she asked me for help with her homework. I was 21 and in the 10th grade.

After I helped her, she started talking about the Seventh-day Adventist Church. She told me about the Sabbath and explained that God set aside Saturday, not Sunday, as the day of worship.

Later, Adelina presented me with a Bible. She had underlined the fourth commandment in Exodus 20:8–11 and Ezekiel 20:20, which says, “Hallow my Sabbaths, and they will be a sign between Me and you” (NKJV). On one page of the Bible, she wrote, “Go read Mark 2:27, 28.”

I turned to Mark and read Jesus’ words, “The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath.”

When I read this, I realized that I had been observing the wrong day of the week.

I decided to go to church with Adelina to learn more, and soon I was worshiping on Saturday.

This caused problems at my Sunday church, where I had been serving as youth director. The church’s pastor went to my father, and my father ordered me to return. When I refused, my father declared, “If you can’t obey your parents, then you can’t live with them.” He kicked me out of the house.

I told Adelina’s parents what had happened, and they gave me a place to live until I finished high school. I was baptized two years later.

God helped me to graduate from high school and college and to get hired as a chemistry teacher at the public high school in Milange. Later I married Adelina, the girl who introduced me to the Sabbath.

God has been able to use my personal testimony in amazing ways. I’ve shared it with the young people from my former Sunday church, and two

have become Adventists. I also told my parents, and they were baptized.

I tell everyone: trust in the Lord daily. Nothing is impossible for Him.

Part of this quarter’s Thirteenth Sabbath Offering will help open the first Seventh-day Adventist elementary school in Miguel’s hometown of Milange. Thank you for your mission offering.

Part I: Overview

Key Text: Revelation 1:1

Study Focus: In this lesson, our focus will be the prologue (Rev. 1:1–8) and the book of Revelation, as a whole.

Introduction: The prologue to Revelation (Rev. 1:1–8) introduces the main themes of the book in relatively plain language. These verses contain no terrifying beasts, no heavenly journeys, and no sevenfold sequences. Instead, they describe how the book got here (Rev. 1:1–3), who sent it to the churches (Rev. 1:4–6), and how the events described by the book will turn out in the end (Rev. 1:7, 8). The prologue expresses the centrality of Jesus Christ to the whole book and prepares the reader for what is to come in straightforward language.

Lesson Themes: The prologue to the book of Revelation introduces the following themes:

I. Jesus Is the Central Figure of Revelation. His centrality is made clear by the title of the book (Rev. 1:1), His qualities and actions (Rev. 1:5, 6), and His central role at the Second Coming (Rev. 1:7).

II. The Book Concerns Future Events. These events are not just end-time events. In fact, most of the events described herein, relative to John’s day, were events through future history (Rev. 1:1).

III. The Visions of the Book Are Given in Symbolic Language. This fact is clear from one of the key words in Revelation 1:1 and its allu- sion to Daniel 2.

IV. The Threeness of God There is a threefold description of the Trinity of God’s persons, qualities, and actions in Revelation 1:4–6.

V. The Return of Jesus Revelation 1:7, 8 addresses this ultimate culmination of all the events in the book.

Life Application: The concluding questions that follow the commentary sec- tion invite students to balance the powerful insights of the Seventh-day Adventist understanding of Revelation with the centrality of Jesus Christ throughout the book.

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Part II: Commentary

The “Overview” to the standard edition Bible study guide tells us that the entire set of lessons is based on the Seventh-day Adventist concept of Inspiration, the historicist method of prophetic interpretation, the unique organizational structure of Revelation, and a Christ-centered approach to interpretation.

The historicist method is supported by the broad structure of Revelation itself. The book begins with the seven churches (Rev. 1:9–3:22), which concern the situation of John’s day and which pro- phetically portray the situation of the church through history to the end times. The seals and the trumpets also cover the period from the time of John to the end of time (Rev. 4:1–11:19). Finally, the last half of the book (Rev. 12:1–22:21) focuses mostly on the last days of earth’s history and beyond. This method also is supported by the allusion to Daniel 2 in the first verse of the book (see the elaboration on this point in theme III below).

Main Themes of Lesson 1 Elaborated:

I. Jesus Is the Central Figure of Revelation (Rev. 1:1, 5–7).

The book opens with a chain of revelation that centers in Jesus. He is the first Person mentioned in the book and the One who passes the revelation on to John (Rev. 1:1). What God gave to Jesus is called “the Revelation of Jesus Christ” (Rev. 1:1). What Jesus passed on to John is called “the testimony of Jesus” (Rev. 1:2). What John passed on to his readers was “the words of this prophecy” (Rev. 1:3).

This chain of revelation is important for Seventh-day Adventists. It indicates clearly that the testimony of Jesus here includes the book of Revelation itself, as well as the visionary gift that John received (Rev. 1:2). The remnant of Revelation 12:17 also will later have the testimony of Jesus, a visionary gift similar to the one John had, which also pro- duced inspired writings.

So the prologue points to Jesus as the central figure of Revelation. The book is a revelation from Jesus and about Jesus (Rev. 1:1). Jesus is quali- fied for His special role by His death, resurrection, and heavenly reign (Rev. 1:5). In the end, He also will come with the clouds (Rev. 1:7).

II. The Book Concerns Future Events.

Revelation 1:1 tells us that a major purpose of the book is to “show to his

t e a c h e r s c o m m e n t s

servants what must soon take place” (RSV). These events are in the future, from John’s perspective. But what does the text mean by “soon”? The 2,000 years that have passed since Revelation was written do not seem like soon! So the word “soon” must clearly be from God’s perspective, in which 1,000 years is like a day (2 Pet. 3:8).

But from our perspective the return of Jesus has always been soon, as well. We don’t know when Jesus will actually come, but we do know that, in terms of our own personal conscious experience (Eccles. 9:5), He will seem to come an instant after we die. For each of us, individually, the Second Coming is no more than a few moments after death. So the oppor- tunity for us to get ready for His coming is now rather than sometime in the future. If Jesus’ coming were not portrayed as soon, many people would delay getting ready for His return.

III. The Vision Is Given in Symbolic Language.

Generally, the best way to approach Scripture is to take everything literally, unless it is clear that a symbol is intended. In Revelation, the opposite approach is indicated by the first verse. There, it tells us that the entire vision given to John was “signified” (Rev. 1:1 [Greek: esêmanen] ) by either God or Jesus. The primary definition of the word “signified” means to make something known by signs, speech, or actions. So in Revelation the best way to approach the text is to treat everything as a symbol, unless it is clear that a literal meaning is intended (for example, “Jesus Christ” in Revelation 1:1 should be taken literally).

This insight takes even clearer shape when the reader discovers an allusion to Daniel 2 in the first verse of the book. The only other place in the Bible that combines the word “signified” with the unusual expres- sion “what must soon take place” (Rev. 1:1, RSV, NIV [from the Greek: a dei genesthai] ) is Daniel 2:45. Nebuchadnezzar’s dream of a great image embodies the incident in which God “signified” (Dan. 2:45, Rev. 1:1) to him what must take place in the last days. What was to be “in the last days” in Daniel is now “soon” in Revelation.

At the very opening of the book of Revelation, therefore, one finds a powerful allusion to Daniel 2. This allusion ties the two books together as companion volumes. While Revelation alludes to many of the prophets, there is a special bond between Revelation and the book of Daniel. So we should expect some of the symbolism of Revelation to point to sequences of history that run from the prophet’s time until the end of time.

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IV. The Threeness of God

Revelation 1:4–6 opens the book with a threefold description of the Trinity. First of all, there is a description of Persons: the Father (the One who is, was, and is to come), the Holy Spirit (represented by the seven spirits), and Jesus Christ. Jesus Christ is mentioned last because He is the subject of the next two descriptions.

Next comes a description of qualities that ground the role Jesus plays in Revelation. He is the one who died (He is the faithful witness/martyr— from the Greek: martys), rose (the “f irst-born of the dead,” [RSV]), and joined the Father on His throne (“ruler of the kings of the earth,” [NIV]). The death and resurrection of Jesus provide the foundation of His heavenl y reign.

The final description is of actions. Jesus loves us (Greek, present tense), has freed, or “washed” (two different Greek words that sound the same, but are one letter different), us from our sins by His blood, and made us kings and priests to God. The ultimate outcome of Jesus’ love, as expressed in His death and resurrection, is to raise His people to the highest possible status: kings and priests.

V. The Return of Jesus

The picture of Jesus’ return in Revelation 1:7 is based on allusions to Daniel 7 and Zechariah 12. The “He” of Revelation 1:7 (NKJV) clearly refers to Jesus, as He has been the subject of the previous two verses. “Coming with the clouds” (NIV) recalls the Son of Man who comes with clouds to the Ancient of Days and receives dominion over the kingdoms of the earth (Dan. 7:13, 14). In Revelation, Jesus’ right to rule over the earth is rec- ognized in heaven at His ascension (Revelation 5) and on the earth at the Second Coming (Rev. 1:7).

The allusion to Zechariah is particularly interesting. Notice the parallels between Zechariah 12 and the book of Revelation. In Zechariah 12:7, 8, it is Yahweh who comes. In Revelation, it is Jesus who comes. In Zechariah 12:10, it is Yahweh who is pierced; in Revelation, it is Jesus who is pierced. In Zechariah, it is the inhabitants of Jerusalem who see God come (Zech. 12:8– 10); in Revelation, it is the whole earth that sees Jesus come. In Zechariah 12:11, 12, it is the clans of Jerusalem that mourn; in Revelation, it is the tribes of the whole earth that mourn.

In Revelation’s use of the Old Testament, therefore, there is a shift in emphasis from Yahweh to Jesus. There is a similar shift from the literal and local things of Israel to the spiritual, worldwide impact of the gospel and the church.

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Part III: Life Application

1. The lesson focuses on the opening to the book of Revelation, or the prologue (Rev. 1:1–8). One way to begin the lesson would be to ask, “What is your favorite Bible story opening?” Students might give such answers as “baby Moses in the bulrushes,” “the diet test for Daniel and his three friends in Daniel 1,” “the anointing of David, the shepherd boy,” or “angels visiting the shepherds at Jesus’ birth,” as examples. How does the opening of a Bible story or book affect the way you understand the rest of the story?

2. The lesson brings out two things that are very important through- out the book of Revelation: (a) the centrality of Jesus Christ and (b) the historicist reading of Revelation. The teacher can invite his or her students to discuss such questions as What value does the historicist approach offer in today’s world? How do the histori- cal details of the historicist interpretation of Revelation uplift Jesus Christ as the center of all hope? Some answers to the first of these questions: The historicist approach (a) answers the three great philosophical questions: Who am I? Where did I come from? Where am I going? (b) helps us see the hand of God in history; (c) gives us confidence in the midst of chaos that God is still in control of history; and (d) gives us confidence that, because God has been active throughout history, the hope that we have for the end also is sure.

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(page 12 of Standard Edition)

Among the Lampstands

Sabbath afternoon

Read for This Week’s Study: Rev. 1:9–18; Acts 7:54–60; Matt. 12:8; Exod. 20:11; Dan. 10:5, 6; Rev. 1:20; Rev. 2:1–7.

Memory Text: “ ‘He who has an ear, let him hear what the Spirit says to the churches’ ” (Revelation 2:7, NKJV).

P salm 73 describes the psalmist’s bewilderment as he observed the boastful pride of the ungodly. They lived in abundance and ease, in contrast to the suffering of the righteous. This injustice greatly

troubled the psalmist (Ps. 73:2–16), who, in his perplexity, went to the sanctuary (Ps. 73:16, 17). There, in the presence of God, he was given a deeper understanding of the matter.

Centuries later, an aged apostle found himself on a rocky prison island because of his faithful witness. In his distress, he got the news that the churches under his care were suffering. Yet, at that critical moment, he was given a vision of the resurrected Christ in the heavenly sanctuary. Here, as with the psalmist, the Lord revealed to John some mysteries of this life and the struggles it brings. This sanctuary scene provided him with the assurance of Christ’s presence and care—an assurance that John was to pass on to these churches and to the suc- ceeding generations of Christians throughout the centuries until the end of this world’s history.

This week, in addition to introducing Christ’s ministry in the heav- enly sanctuary, we will begin looking at the first of His seven special messages to His church, addressed collectively to the seven churches in Asia, but which also have meaning for us today. Next week, we will look at His messages to the other six churches.

* Study this week’s lesson to prepare for Sabbath, January 12.

*January 5–11Lesson

(page 13 of Standard Edition)

January 6

On Patmos Read Revelation 1:9. What does John tell us of the circumstances in

which he received the visions of Revelation?

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Patmos is a barren, rocky island in the Aegean Sea; it is ten miles long and six miles across its widest part. The Romans used it, together with other surrounding islands, as a penal colony for banished political offenders. Early Christian authors living relatively close to the time of the writing of the book of Revelation state unanimously that Roman authorities had banished John to Patmos because of his faithfulness to the gospel. On Patmos, the aged apostle surely endured all the hard- ships of Roman imprisonment. He probably was treated as a criminal, chained in fetters, given insufficient food, and forced to perform hard labor under the lash of the whip of merciless Roman guards.

“Patmos, a barren, rocky island in the Aegean Sea, had been chosen by the Roman government as a place of banishment for criminals; but to the servant of God this gloomy abode became the gate of heaven. Here, shut away from the busy scenes of life, and from the active labors of former years, he had the companionship of God and Christ and the heavenly angels, and from them he received instruction for the church for all future time.”—Ellen G. White, The Acts of the Apostles, pp. 570, 571.

What other Bible characters have endured hardship, even despite (or maybe even because of) their faithfulness to God? See Dan. 3:16–23, Acts 7:54–60.

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The followers of Christ should never forget that whenever they find themselves in circumstances similar to those of John, they are not left alone. The same Jesus who came to John with the words of hope and encouragement in the midst of his hardship on Patmos still is present with His people to sustain and support them in their difficult situations.

How can we understand the difference between suffering for Christ’s sake and suffering for other reasons, including our own wrong choices? Or what about suffering for reasons we cannot fathom? How can we learn to trust the Lord in every situation?

sunday

(page 14 of Standard Edition)

January 7

On the Lord’s Day Read Revelation 1:10 along with Exodus 31:13, Isaiah 58:13, and

Matthew 12:8. According to these texts, what day is clearly speci- fied in the Bible as the Lord’s? How meaningful must this day have been for John in the midst of his hardships?

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“It was on the Sabbath that the Lord of glory appeared to the exiled apostle. The Sabbath was as sacredly observed by John on Patmos as when he was preaching to the people in the towns and cities of Judea. He claimed as his own the precious promises that had been given regarding that day.”—Ellen G. White, The Acts of the Apostles, p. 581.

Revelation 1:10 clearly suggests that the apostle John received the vision on the seventh-day Sabbath. Although looking with anticipation toward future events, even to the second coming of Christ (compare with Rev. 1:7), which is called “the day of the Lord” (Isa. 13:6–13; 2 Pet. 3:10), John was talking about the time at which he, himself, had the vision of these future events, and that was on the Sabbath—the “Lord’s day.”

No question that amid his sufferings this vision-filled Sabbath must have become to him a foretaste of a life free from suffering, which he and the faithful of all ages will experience after the Second Coming. Indeed, in Jewish thinking the Sabbath is deemed as a foretaste of the olam haba, “the world to come.”

“The Sabbath, which God had instituted in Eden, was . . . precious to John on the lonely isle. . . .

“What a Sabbath was that to the lonely exile, always precious in the sight of Christ, but now more than ever exalted! Never had he learned so much of Jesus. Never had he heard such exalted truth.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 955.

Compare the two versions of the fourth commandment of the Decalogue in Exodus 20:11 and Deuteronomy 5:15. These texts point to the seventh-day Sabbath as a memorial of both Creation and deliverance, reminding us that God both made us and redeemed us. How can we, each Sabbath, resolve to keep before ourselves the reality of God, both as our Creator and as our Redeemer? Think about this, too: What good would it be for Him to be our Creator without His being our Redeemer, as well?

Monday

(page 15 of Standard Edition)

January 8

John’s Vision of Christ on Patmos Read Revelation 1:12–18. Compare John’s portrayal of Christ with

the divine being described in Daniel 10:5, 6. How does Jesus appear in John’s vision? What is He doing?

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John sees Jesus dressed as High Priest, walking among the lamp- stands. The picture of Jesus walking among the lampstands points to God’s promise to ancient Israel that He would walk among them as their God (Lev. 26:12). In Revelation, the lampstands represent the seven churches in Asia to which Revelation was originally sent (Rev. 1:20), and (as we will see on Wednesday) the lampstands also symbol- ize God’s church throughout history. Through the Holy Spirit, Jesus’ watchcare continues to be over His church on earth. He will be continu- ally with His people until He brings them to their eternal home.

Moreover, the picture of Jesus as High Priest among the lampstands is drawn from the ritual practice in the Jerusalem temple. The daily task of an appointed priest was to keep the lamps in the Holy Place burning brightly. He would trim and refill the lamps that were waning, replace the wicks on the lamps that had gone out, refill them with fresh oil, and then relight them. In such a way, the priest became acquainted personally with the situation of each individual lamp. In the same way, Jesus is acquainted with the needs and circumstances of His people and intercedes for them personally.

Read Revelation 2:2, 9, 13, 19; Revelation 3:1, 8, 15. What does the statement “I know” say about Jesus’ acquaintance with the situa- tions and needs of God’s people?

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Jesus identified Himself with the titles of God as “the first and . . . the last” (see Isa. 44:6, Isa. 48:12). The Greek word for “last” is escha- tos, from which the word eschatology (the study of end-time events) comes. The meaning of this word shows that the focus of eschatology is on Jesus Christ, who has the last word on final events. He is the One “ ‘who lives’ ” and possesses “ ‘the keys of Hades and of Death’ ” (Rev. 1:18, NKJV). By His death and resurrection, Jesus has been given the authority to open the gates of death (Job 17:16, Ps. 9:13). All who trust in Him will rise from the grave to everlasting life (1 Cor. 15:21–23). Jesus’ faithful followers don’t need to fear, because even the dead are under His watchcare. And if that is so with the dead, how much more is it so with the living? (See 1 Thess. 4:16, 17.)

Tuesday

(page 16 of Standard Edition)

January 9

Christ’s Messages for Then and Now Read Revelation 1:11, 19, 20. Jesus also spoke seven distinctive mes-

sages for the churches in Asia. What does the fact that there were more than seven churches in the province suggest, in general, about the symbolic significance of these messages for Christians?

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The messages that Jesus directed John to send to the seven churches are recorded in Revelation 2 and 3. Their meanings apply on three levels:

Historical application. Those messages originally were sent to seven churches located in prosperous cities of first-century Asia. The Christians there faced serious challenges. Several cities set up emperor worship in their temples as a token of their loyalty to Rome. Emperor worship became compulsory. Citizens also were expected to partici- pate in public events and pagan religious ceremonies. Because many Christians refused to participate in these practices, they faced trials and, at times, even martyrdom. Commissioned by Christ, John wrote the seven messages to help believers deal with these challenges.

Prophetic application. Revelation is a prophetic book, but only seven churches were chosen to receive its messages. This fact points to the prophetic character of the messages, as well. The spiritual con- ditions in the seven churches coincide with the spiritual conditions of God’s church in different historical periods. The seven messages are intended to provide, from Heaven’s perspective, a panoramic survey of the spiritual state of Christianity from the first century to the end of the world.

Universal application. Just as the entire book of Revelation was sent as one letter that was to be read in every church (Rev. 1:11, Rev. 22:16), so the seven messages also contain lessons that can apply to Christians in every age. In such a way, the messages represent different types of Christians in different places and times. For instance, while the general characteristic of Christianity today is Laodicean, some Christians may identify with the characteristics of some of the other churches. The good news is that whatever our spiritual condition, God “meets fallen human beings where they are.”—Ellen G. White, Selected Messages, book 1, p. 22.

Suppose the Lord were to write a letter today to your local church, a letter written in the form of the messages to the seven churches. What might such a letter say about the challenges your church is facing, as well as its spiritual condition?

Wednesday

(page 17 of Standard Edition)

Message to the Church in Ephesus Ephesus was the capital and the largest city in the Roman province

of Asia, located on the major trade routes. As the chief seaport of Asia, it was a very important commercial and religious center. The city was filled with such public buildings as temples, theaters, gymnasiums, bathhouses, and brothels. It also was known for the practice of magic and was notorious for immorality and superstition. Yet, the most influ- ential Christian church in the province was in Ephesus.

Read Revelation 2:1–4. How does Jesus present Himself to the church in Ephesus? For what great qualities does Jesus commend this church? What concern does Jesus express?

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In their early days, the Ephesian believers were known for their faith- fulness and love (Eph. 1:15). Although they experienced pressure both from outside and inside the church, the Christians in Ephesus remained firm and faithful. They were hardworking and obedient to the truth; indeed, they could not tolerate false apostles in their midst. However, their love for Christ and their fellow members began to wane. Although the church stood firm and faithful, without Christ’s love even their own lamp was in danger of going out.

Read Revelation 2:5–7. What three things does Jesus urge church members to do in order to revive their first love and devotion to Christ and to their fellow believers? How are these three things sequentially related?

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Prophetically, the situation in the church in Ephesus corresponds to the general situation and spiritual condition of the church from a.d. 31–100. The apostolic church was characterized by love and faithfulness to the gospel. But by the end of the first century, the church began losing the fire of its first love, thus departing from the simplicity and purity of the gospel.

Imagine yourself as part of a congregation whose love is waning. The members may not be practicing any known or open sin. On one level, they are even doing what’s right; yet, they suffer from formalism and coldness. How can Jesus’ counsel here free such a church from this situation?

Thursday January 10

(page 18 of Standard Edition)

January 11

Further Thought: Read Ellen G. White, “Patmos,” pp. 568–577, in The Acts of the Apostles.

“The persecution of John became a means of grace. Patmos was made resplendent with the glory of a risen Saviour. John had seen Christ in human form, with the marks of the nails, which will ever be his glory, in his hands and his feet. Now he was permitted again to behold his risen Lord, clothed with as much glory as a human being could behold, and live.

“The appearance of Christ to John should be to all, believers and unbelievers, an evidence that we have a risen Christ. It should give liv- ing power to the church. At times dark clouds surround God’s people. It seems as if oppression and persecution would extinguish them. But at such times the most instructive lessons are given. Christ often enters prisons, and reveals himself to his chosen ones. He is in the fire with them at the stake. As in the darkest night the stars shine the brightest, so the most brilliant beams of God’s glory are revealed in the deepest gloom. The darker the sky, the more clear and impressive are the beams of the Sun of Righteousness, the risen Saviour.”—Ellen G. White, The Youth’s Instructor, April 5, 1900.

Discussion Questions:  John shares with the readers what he saw and heard on Patmos. As you read Revelation 1:12–20, what do you see and hear? What words of comfort can you take from the truths revealed in this vision?

 In Revelation 14:7, the first angel urges the inhabitants of the earth at the time of the end to “ ‘worship Him who made heaven and earth, the sea and springs of water’ ” (NKJV). This language is taken from Exodus 20:11. What does the first angel’s message tell us about the end-time significance of the Sabbath, as revealed in Revelation?

 There’s a strange irony that many Christians face. The longer they are in the church, the easier it is for their faith to grow dim or even to die out. The opposite, though, should happen. After all, the longer we walk with Jesus, the more we should learn about Him and His love for us. How, then, can we keep the fire of faith not only burning, but burning brighter and brighter, as it should?

Friday

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e Gift of a Child By andrew Mcchesney, Adventist Mission

Janice Clark never planned to adopt a former student’s baby, but then the telephone rang on a cold March day.

“I’m having a baby that I can’t keep, and I’m wondering if you will have him,” Annette said.

“What do you mean by ‘have him’?” asked Janice, a 47-year-old physi- cal education teacher at Mamawi Atosketan Native School, a Seventh-day Adventist mission school for First Nations children in the Canadian province of Alberta.

“I want you to adopt him,” said Annette, 18, already the mother of two. Janice didn’t think the girl was serious, but she tried to organize a meeting

with Annette and her parents. Every effort fell through. Two months later, Janice’s phone rang. It was Annette. “Could you come to the hospital to support me tomorrow when I give

birth?” she asked. She was going to have the baby by Caesarean section. Janice and her husband, who have five biological children and four foster

children, arrived at the hospital in the early morning. The nurse greeted them with the words, “Oh, you’re the adoptive parents.”

Janice was shocked. She had thought that Annette had other plans for the baby because adoption had only been mentioned once in that single phone call.

In the hospital room, Janice asked the expectant mother about her plans. “What’s the baby’s name?” she asked. “It’s your baby,” Annette said. “You should name him.” Only then did it sink in that this would be her adopted baby. A healthy boy was born a few hours later, on May 12, 2016. Janice stayed

at the hospital that night and brought the baby home a day later. She named him Huxley.

Janice believes that Annette gave her the baby because of the teachers’ love at the school.

“It’s not about me personally,” she said. “I worked with her family at this school for many years. She and all her siblings know that the teachers love them. That’s why she asked us to be the boy’s parents.”

Tears formed in Janice’s eyes as she spoke. “It’s so humbling to think that I am part of this pic-

ture,” she said. “I’m expected to teach Huxley about his Creator.”

Part of the second quarter 2018 Thirteenth Sabbath Offering helped Mamawi Atosketan Native School expand its education program. The former student’s name has been changed. “God knows what is happening, and He has perfect timing,” Janice said. “All we can say is ‘Praise the Lord!’ ”

Part I: Overview

Key Text: Revelation 2:7

Study Focus: Our focus this lesson will be on the introduction to the messages to the seven churches (Rev. 1:9–2:7).

Introduction: Revelation 1:9–20 provides the backdrop for the messages to the seven churches in chapters 2 and 3. Aspects of the glorious vision of Christ provide the unique setting for each of the seven messages. Jesus knows each of the seven churches and meets them where they are. The lesson closes with a more detailed look at the message to the church in Ephesus (Rev. 2:1–7).

Lesson Themes: The focus passage (Rev. 1:9–2:7) introduces the follow- ing themes:

I. The Identity of the Lord’s Day in Revelation 1:10 The Sabbath is the best explanation for John’s understanding of the Lord’s Day.

II. Jesus Meets the Churches Where They Are. Jesus approaches each of the seven churches with different characteristics drawn from the introductory vision (Rev. 1:9–20).

III. John’s Basic Outline of Revelation (Based on Revelation 1:19) In Revelation 1:19 John summarizes the whole vision as concerning the things that are and the things that will happen in the future. Revelation 4:1 shows that much of Revelation focuses on the future. This future begins in John’s time and extends until the end of time.

IV. Interpreting the Seven Messages to the Seven Churches The messages to the seven churches contain information for the actual churches in Asia Minor, but they also parallel the spiritual conditions of Christianity in different historical periods.

Life Application: Students are invited to consider the implications of the startling picture of Jesus in Revelation 1:12–16, John’s reaction to this picture (Rev. 1:17), and Jesus’ gracious and comforting response to John (Rev. 1:17, 18).

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Part II: Commentary

Revelation’s introductory vision (Rev. 1:12–18) centers on a glorious picture of Jesus. He is “like the Son of Man” (Rev. 1:13), the One who died and is alive forevermore (Rev. 1:18). Based on Daniel 10:5, 6 and a number of other Old Testament texts, this vision portrays the glory of Jesus otherwise seen only at the Transf iguration during His earthly minis try. The characteristics of Jesus in the vision are repeated throughout the seven messages of chapters 2 and 3. The vision is like the stage backdrop to the f irst act of a play.

In addition to the vision of Jesus (Rev. 1:12–18), the lesson addresses the location and time when John received the vision (Rev. 1:9–11), a basic interpretation of the vision (Rev. 1:19, 20), and an analysis of the message to the church at Ephesus (Rev. 2:1–7).

Main Themes of Lesson 2 Elaborated:

I. The Identity of the Lord’s Day in Revelation 1:10

The most popular view among commentators is that the “Lord’s Day” of Revelation 1:10 is Sunday, the f irst day of the week. The strength of this view is that later church fathers used the phrase with reference to Sunday, and the Latin equivalent, dominus dies, became one of the names for Sunday in the Latin Church. But all clear references to Sunday as “the Lord’s Day” are much later than Revelation and, thus, cannot serve as evidence for the meaning referenced when John wrote.

The best explanation for the Lord’s Day in Revelation 1:10 is that John was referring to the seventh-day Sabbath. While the exact phrase “the Lord’s Day” (kuriakê hemêra) is never used elsewhere in the New Testament or in the Greek translation of the Old Testament, many strong equivalents refer to the seventh-day Sabbath. The seventh day is “the Sabbath of the Lord [kuriô] thy God” (Exod. 20:10, Deut. 5:14). “The Lord” (kurios) often refers to the seventh day as “my Sabbath” (ta sab- bata mou—Exod. 31:12, 13; Lev. 19:3, 30; Lev. 26:2; Isa. 56:4–6; Ezek. 20:12, 13, 16, 20, 21, 24; Ezek. 22:3–8; Ezek. 23:36–38; Ezek. 44:12– 24). In the Hebrew of Isaiah 58:13, Yahweh calls the Sabbath “My holy day” (NKJV). And finally, all three Synoptic Gospels (Matt. 12:8; Mark 2:27, 28; Luke 6:5) quote Jesus as saying that “the Son of Man is Lord . . . of the Sabbath [kurios tou sabbatou].” It would be strange, therefore, if John used the phrase “the Lord’s Day” for any other day of the week than the one we call Saturday.

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II. Jesus Meets the Churches Where They Are.

Jesus appears on the scene of Revelation in spectacular fashion (Rev. 1:12–20). The same Jesus is in close relationship with the seven churches (Rev. 1:20). He knows each of them intimately (Rev. 2:2, 9, 13, 19; Rev. 3:1, 8, 15). And He introduces Himself to each church with one, two, or three characteristics from the earlier vision.

The message to Ephesus (Rev. 2:1–7), for example, describes Jesus as the One who holds the seven stars in His hand (Rev. 1:20) and walks among the seven golden lampstands (Rev. 1:12, 13). In the message to Smyrna (Rev. 2:8), Jesus is the First and the Last, the One who died and came back to life (Rev. 1:17, 18). In the letter to Pergamum, He approaches with a sharp, two-edged sword (Rev. 2:12, Rev. 1:16). So it goes throughout the seven church letters.

Here’s the interesting thing. Jesus presents Himself in a different way to each of the seven churches. He is able to adapt to each church’s particular needs and circumstances. In other words, He meets each church as it is. And if no church and no Christian has the full picture of Jesus, then we all have reason to be humble. We are all learners, even with all that we have been given.

III. John’s Basic Outline of Revelation (Based on Revelation 1:19)

The author of Revelation often embeds clues about the organization and key ideas of the book in the transition texts. One of those transi- tion texts is Revelation 1:19. In this text, John lays out the plan of the whole book. The text begins, “ ‘Write, therefore, what you have seen’ ” (author’s translation). This sentence parallels Revelation 1:11: “ ‘Write what you see’ ” (author’s translation). Revelation 1:11 is present tense and Revelation 1:19 is past tense (Greek aorist indicative). This means the entire vision of Revelation was given between the command in Revelation 1:11 and the command in Revelation 1:19. Now he is told to write it out.

What has John seen? Two things: “The things which are” and “the things which shall be hereafter” (Rev. 1:19). So the book of Revelation includes both things current at the time of the seven churches and things that were yet to come, from their perspective.

In Revelation 4:1 Jesus says to John, “Come up here, and I will show you what must take place after these things” (NASB; emphasis supplied). This statement is similar to Revelation 1:19. Beginning with Revelation 4:1, the rest of Revelation focuses primarily on the future after John’s time. While there are flashbacks to the cross (Rev. 5:6, Rev. 12:11), and

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even events before Creation (Rev. 12:4, 7, 9), the primary focus, for most of the book, is events future to John’s day.

What, then, are “the things which are and the things which will take place after this” in Revelation 1:19? The answer: everything between Revelation 1:19 and 4:1, namely, the messages to the seven churches. As the lesson brings out, the seven messages also have prophetic signifi- cance for the whole Christian era, in addition to addressing the situation of those seven churches and the messages that Jesus brings to them. Careful attention to Revelation 1:19 shows how key texts of Revelation can help readers see the structure in John’s mind and in the mind of the One who gave him the vision.

IV. Interpreting the Seven Messages to the Seven Churches

The messages to the seven churches are “prophetic letters.” They are more like Matthew 24 than they are like Daniel 7 or Revelation 13. So their message concerns seven actual churches in Asia Minor, the ones that originally received them (Rev. 1:4, 11), and, by extension, for all those who read these messages (Rev. 1:3; Rev. 2:7, 11, 17, 29; and so on).

There were, however, more than seven churches in Asia Minor, but the spiritual conditions in those churches parallel the spiritual conditions of Christianity in different historical periods from the time of John until today. So embedded in these messages to seven historical churches was a grand survey of the major developments of Christian history. These periods are briefly discussed in the specific comments on each church in lessons 2 and 3.

V. The Messages to the Church in Ephesus

The church in Ephesus is the f irst congregation addressed by Jesus, describing Himself as the One who walks in the midst of the seven golden lampstands and holds the seven stars in His right hand (Rev. 2:1). The verbs “walks” and “holds” portray Jesus’ personal care and close attention. Despite Jesus’ care for them, the church loses its original love for Him becoming distracted with other things and needs to repent. This f irst message applies not only to the f irst-century church of Ephesus but reflects Jesus’ assessment more generally of the Christian church in the f irst century. Little by little the early Christians’ f irst love experience subsided and the need for a turning back to their earlier fervency became evident (see 1 John 4:7–11).

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Part III: Life Application

1. Why is the gracious, forgiving Jesus, who washed the feet of His disci- ples, portrayed in such a spectacular and startling way in Revelation 1:12–16? While the appearance of Jesus frightened John to his core, fear was not the response Jesus desired (Rev. 1:17, 18). Like an elementary school teacher in the classroom, God sometimes has to earn our respect before we will take His graciousness seriously. But to truly know God is to love Him. The Father is just like Jesus (John 14:9).

2. What does the description of Jesus in Revelation 1 say to us about Jesus’ appeal to all humanity? In John’s vision of Jesus in Revelation 1, Jesus is carefully described as “One like the Son of Man,” having white hair and eyes like a flame of fire. His counte- nance was like the sun shining in its strength, and He holds stars in His right hand. He is the “first and the last” and possesses the keys to Hades and Death. This description certainly is reminiscent of the “One like the Son of Man” in Daniel 7:13, and God-fearing Jews who longed for their Messiah would certainly take notice. Commentators also have mentioned, however, that the description of Jesus would likewise appeal to Gentiles with some of their ideas of deity. For sure, Jesus is presented as the One who can fulfill the true longings of all humanity. He meets us where we are and lifts us up. He is like us yet possesses the keys to Hades and Death. He is all-powerful yet wise and caring. He is humanity’s true desire.

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Jesus’ Messages to the Seven Churches

Sabbath afternoon

Read for This Week’s Study: Rev. 2:8–11, Rev. 2:12–17, Rev. 2:18–29, Rev. 3:1–6, Rev. 3:7–13, Rev. 3:14–22, Isa. 61:10.

Memory Text: “ ‘ “To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne” ’ ” (Revelation 3:21, NKJV).

F rom Patmos, Jesus sent a letter via John with seven messages to His people. While those messages concern the churches in Asia of John’s day, they also each prophetically portray in symbols the condition of the

church throughout history. A side-by-side comparison of these messages shows that they follow

the same sixfold structure. Each opens with Jesus addressing the specific church by name. The second part begins with the phrase, “ ‘ “These things says . . . ” ’ ” (NKJV), in which Jesus introduces Himself to each church using descriptions and symbols found in chapter 1. Those descriptions of Jesus were suited to the specific needs of each church. Thus, Jesus pointed to His ability to meet their different struggles and situations. Next, Jesus gives an appraisal of the church, and then He counsels the church how to get out of its predicaments. Finally, each message concludes with an appeal to hear the Spirit’s message and with promises to the overcomers.

As we saw in last week’s lesson in our analysis of the message to the first church in Ephesus, and as we will see this week in our study of the remaining six messages, Jesus offers hope and answers the needs of each church in each situation. Hence, surely He can meet our needs today, as well.

* Study this week’s lesson to prepare for Sabbath, January 19.

*January 12–18Lesson

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January 13

Christ’s Messages to Smyrna and Pergamum

Smyrna was a beautiful and wealthy city, but it also was a center of mandated emperor worship. Refusing to comply with this mandate could lead to the loss of legal status, to persecution, and even to martyrdom.

Read Revelation 2:8–11. How does the way that Jesus presents Himself to this church relate to the church’s situation? What was the situation of the church? What warning does Jesus give to the church about what was coming?

The message to the church in Smyrna applies prophetically to the church in the postapostolic era, when Christians were viciously perse- cuted by the Roman Empire. The “ten days” mentioned in Revelation 2:10 point to the ten years of the Diocletian persecution from a.d. 303 until a.d. 313, when Constantine the Great issued the Edict of Milan, which granted Christians religious freedom.

Pergamum was the center of various pagan cults, including the cult of Asclepius, the Greek god of healing, who was called “the Savior” and was represented by a serpent. People came from all over to the shrine of Asclepius to be healed. Pergamum had a leading role in promoting the cult of emperor worship, which, as in Smyrna, was compulsory. No wonder Jesus said that the Christians in Pergamum lived in the city where Satan’s seat is and where his throne was located.

Read Revelation 2:12–15. How does Jesus present Himself to this church? What was His appraisal of its spiritual condition?

The Christians in Pergamum faced temptations from both outside and inside the church. While most of them remained faithful, some, the “Nicolaitans,” advocated compromise with paganism in order to avoid persecution. Like Balaam, who apostatized and enticed the Israelites to sin against God on the way to the Promised Land (Num. 31:16), these members found it more convenient, and even rewarding, to compromise their faith. Though the Jerusalem Council had forbidden “things offered to idols” and “sexual immorality” (Acts 15:29, NKJV), the doctrine of Balaam taught church members to reject this decision. The only solution Jesus can offer to Pergamum is: “ ‘ “Repent” ’ ” (Rev. 2:16, NKJV).

The church in Pergamum is a prophetic picture of the church from approximately a.d. 313–538. Although some members in the church remained faithful, spiritual decline and apostasy increased rapidly.

What does it mean not to deny “ ‘ “My faith” ’ ” (Rev. 2:13, NKJV; see also Rev. 14:12)? How can our refusal to deny our faith help us to resist compromise and be “ ‘faithful unto death’ ” (Rev. 2:10)?

sunday

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January 14

Christ’s Message to Thyatira In comparison with other cities, Thyatira had no political or cultural

significance that we know of. Furthermore, the church was obscure. In order to run a business or have a job, people in the Roman Empire had to belong to trade guilds. Thyatira was especially noted for enforcing this requirement. Guild members had to attend the guild festivals and participate in temple rituals, which often included immoral activi- ties. Those who did not comply faced exclusion from the guilds and economic sanctions. For Christians at that time, that meant choosing between total compromise or total exclusion for the sake of the gospel.

Read Revelation 2:18–29. How does Jesus present Himself to the church in Thyatira (see also Dan. 10:6)? What were the qualities that Jesus commended the church for, and what issue troubled it?

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Like the church in Pergamum, the church in Thyatira was pushed to compromise with the pagan environment. The name “Jezebel” refers to the wife of King Ahab, who led Israel into apostasy (1 Kings 16:31–33). Jesus portrays Jezebel as spiritually immoral (Rev. 2:20). Those church members who compromised the truth and adopted “unclean” pagan ideas and practices were committing spiritual adul- tery with her.

The church in Thyatira symbolizes the condition of Christianity from a.d. 538 to 1565. During this time, the danger to God’s people did not come from outside the church but from within. Tradition replaced the Bible, a human priesthood and sacred relics replaced Christ’s priest- hood, and works were regarded as the means of salvation. Those who did not accept these corrupting influences were persecuted and even killed. For centuries the true church found refuge in wilderness areas (see Rev. 12:6, 13, 14). But Jesus also commends the church in Thyatira for their faith and love, works and service—pointing to the Reformation and the beginnings of a return to the Bible.

Think about the words of Revelation 2:25: “ ‘ “Hold fast what you have till I come” ’ ” (NKJV). What do those words mean to us, both corporately and individually? What do we have from Jesus that we must hold on to?

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Monday

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January 15

Christ’s Message to Sardis Sardis had a glorious history. But by the Roman period, the city had

lost its prestige. While the city was still enjoying wealth, its glory was rooted in its past history rather than in present reality. The ancient city had been built on top of a steep hill and was nearly impregnable. Because the citizens felt so secure, the city walls were guarded carelessly.

Read Revelation 3:1–6 along with Matthew 24:42–44 and 1 Thessalonians 5:1–8. What three things does Jesus urge the Christians in Sardis to do as a cure for their spiritual condition? How did Jesus’ warning to “watch” correspond to the city’s history?

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While Jesus recognizes a few Christians in Sardis as faithful, most of them are spiritually dead. The church is not charged with any open sin or apostasy (as are those in Pergamum and Thyatira) but with spiritual lethargy.

The message to the church in Sardis applies prophetically to the spiritual situation of the Protestants in the post-Reformation period, from approximately 1565 to 1740, as the church degenerated into lifeless formalism and a state of spiritual complacency. Under the impact of the rising tide of rationalism and secularism, the church’s focus on the sav- ing grace of the gospel and commitment to Christ waned, giving place to creedal and dry philosophical arguments. The church of this period, although appearing to be alive, was spiritually dead.

Jesus’ message to Sardis also applies to every generation of Christians. There are Christians who always talk in glorious terms of their past faithfulness to Christ. Unfortunately, these same Christians do not have much to share about their present experience with Christ. Their religion is nominal, lacking the true religion of the heart and genuine commitment to the gospel.

Keeping ever before us the great truth of salvation by faith in Christ alone, in what ways could we say that our works have not been found “perfect” before God? What does that mean, and how can we “perfect” our works before Him? See Matt. 5:44–48.

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Tuesday

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January 16

Christ’s Message to Philadelphia The sixth church addressed by Jesus was Philadelphia (meaning

“brotherly love”). The city was located on an imperial trade road and served as the gateway—an “open door”—to a large, fertile plateau. Excavations indicate that Philadelphia was a center to which people came for health and healing. Shaken by frequent earthquakes, the city’s inhabitants moved to the countryside, living in humble huts.

Read Revelation 3:7–9. How does the way that Jesus presents Himself relate to the situation of this church? What does Jesus’ statement “ ‘ “ You have a little strength” ’ ” (Rev. 3:8, NKJV) say about the condition of the church?

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The message to this church applies prophetically to the great revival of Protestantism during the First and Second Awakenings that took place in Great Britian and America, from about 1740 to 1844. Given the light they had, God’s people did indeed seek to keep “ ‘ “My word” ’ ” (Rev. 3:8, NKJV) at this time. There was a growing emphasis on obedience to God’s commandments and pure living. The “open door” is apparently the way into the heavenly sanctuary, because “ ‘ “the temple of my God” ’ ” is also mentioned (Rev. 3:12, compare Rev. 4:1, 2). One door being closed and another door being opened point to the change that would take place in Christ’s high-priestly min- istry, in 1844.

Read Revelation 3:10–13. What indications are given that time is short and that the coming of Jesus is drawing near? What is the signifi- cance of God’s name being written on His people (see 2 Tim. 2:19)? If a name represents a person’s character, what does Exodus 34:6 tell us about those who bear God’s name?

Great revivals took place in churches on both sides of the Atlantic. In the years leading up to 1844, the message of Christ’s soon coming was procalimed in many parts of the world. God’s promise to write His name on those who overcome indicates that God’s character will be seen in His people. Just as important as the message that Christ is coming soon is the message that Christ promises to make His people ready for that great event by forgiving their sins and writing His law in their hearts (see Phil. 1:6; Heb. 10:16, 17).

What does the hope of Christ’s soon coming mean to you? How does Christ’s promise to complete the work He has begun give us assurance?

Wednesday

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Christians in Laodicea The last church addressed by Jesus was in Laodicea, a wealthy city

situated on a major trade road. It was famous for its woolen manufacturing industry; its banks (which held a vast quantity of gold); and a medical school, which produced eye salve. The prosperity of Laodicea filled its citizens with self-sufficiency. Around a.d. 60, when an earthquake destroyed the city, the citizens declined an offer of assistance from Rome, claiming to have all they needed to do the job. Because the city lacked water, it was supplied through an aqueduct that came from the hot springs at Hierapolis. The source was distant from Laodicea, so the water became lukewarm by the time it got there.

Read Revelation 3:14–17 along with Hosea 12:8. How did the self-sufficient spirit of the city pervade the Laodicean Christians?

Jesus did not rebuke the Christians in Laodicea for a serious sin, such as heresy or apostasy. Rather, their problem was complacency leading to spiritual lethargy. Like the water that reached the city, they were neither refreshingly cold nor hot, but lukewarm. They claimed to be rich and in need of nothing; yet they were poor, naked, and blind to their spiritual condition.

The church in Laodicea symbolizes the spiritual condition of God’s church near the close of this earth’s history, as certain links with end-time portions of Revelation show. One such link, as given in Jesus’ parenthetical warning in Revelation 16:15, refers back to the “ ‘ “white garments” ’ ” of Christ’s righteousness needed by spiritually naked Laodicea (see Rev. 3:18, NKJV). The warning to keep one’s garments and not walk naked appears in the midst of a reference to the spiritual battle of Armageddon. The timing of Jesus’ warning may seem rather strange, at first, because it is no longer pos- sible to receive these garments. After all, probation already will have closed for everyone. But the warning to keep one’s garments appears in connec- tion with the sixth plague and Armageddon because Jesus wants to remind Laodicea to be ready now in advance of that terrible conflict—before it is forever too late. Thus, Revelation 16:15 warns Laodiceans that if they fail to heed Jesus’ counsel and instead choose to remain naked (Rev. 3:17, 18), they will be lost, and ashamed, at His coming (see 1 John 2:28–3:3).

Jesus assures the Laodiceans that He loves them. He appeals for them to repent (Rev. 3:19). He concludes His appeal by picturing Himself as the lover in Song of Songs 5:2–6, standing at the door and knocking and plead- ing to be let in (Rev. 3:20). Everyone who opens the door and lets Him in is promised an intimate dinner with Him and, ultimately, to reign with Him on His throne (see Rev. 20:4).

Read Revelation 3:18–22. What counsel does Jesus give to the Laodiceans? What do gold, white garments, and eye salve symbol- ize (see 1 Pet. 1:7; Isa. 61:10; Eph. 1:17, 18)? What does this counsel say to us as Seventh-day Adventists, who recognize ourselves as the Laodicean church?

Thursday January 17

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January 18

Further Thought: Read Ellen G. White, “The Revelation,” pp. 578– 592, in The Acts of the Apostles.

The seven messages to the churches show spiritual decline in the seven churches. The church in Ephesus was still faithful, although it had lost its first love. The churches in Smyrna and Philadelphia were largely faithful. Pergamum and Thyatira compromised more and more until the vast majority of believers in those churches had completely apostatized from the pure faith of the apostles. The church in Sardis was in a very serious condition. The majority of Christians in this church were out of harmony with the gospel, while Philadelphia rep- resented the faithful few. The church in Laodicea was in a condition of such spiritual lethargy and complacency that there was nothing good to be said about that church.

In concluding each message, Jesus makes promises to those in the churches who accept His counsel. One might observe, however, that along with the evident spiritual decline in the churches, there is a pro- portionate increase in promises given. Ephesus, to whom Jesus gives the first message, receives only one promise. As each church follows the downward spiritual trend, each one receives more promises than the previous church. Finally, the church in Laodicea, while given only one promise, receives the greatest promise of all: to share Jesus’ throne (Rev. 3:21).

Discussion Questions:  How does the increase in promises to each successive church, along with the spiritual decline in the churches, reflect the state- ment that when sin increases, grace abounds even more (Rom. 5:20)? Think of that promise in light of the statement that “the church, enfeebled and defective though it be, is the only object on earth on which Christ bestows His supreme regard. He is con- stantly watching it with solicitude, and is strengthening it by His Holy Spirit.”—Ellen G. White, Selected Messages, book 2, p. 396.

 Often Christians say that it is hard to be a Christian in indus- trial, commercial, and metropolitan cities. In the prosperous cities in Asia there were Christians who remained loyal to the gospel and unswerving in their allegiance to God amid the pressures exerted upon them by their pagan environment. What can we learn from this fact? Think of those Christians in Asia in light of Jesus’ prayer in John 17:15–19. How does the concept of being in the world but not of the world apply to Christians today, particularly those liv- ing in metropolitan cities?

 How can we, as Seventh-day Adventists, better heed the words given to us in the message to the Laodiceans?

Friday

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e

Joy in the Morning By gorata obonetse

One day, a Seventh-day Adventist literature evangelist showed up at our door in Botswana.

My mother was interested and bought three books by Ellen G. White: Messages to Young People, The Desire of Ages, and a King James Bible with The Great Controversy. Soon she started attending an Adventist church and was baptized. This happened when I was in the eighth grade and thinking about high school.

Mother began to pray and fast because she wanted me to go to Eastern Gate Academy, an Adventist boarding school in Francistown, about a 2½-hour drive from our home in Mahalapye. But my father refused. He said he didn’t have money for the tuition.

Mother didn’t lose hope and kept on praying. I prayed with her. She woke me in the early morning, and we prayed together. We also prayed in the evening.

But my father didn’t change his mind, and I entered ninth grade at a govern- ment boarding school in another city. Studying at that school was difficult. Some students used drugs and drank alcohol. The teachers didn’t seem to care whether we did our homework—just as long as our parents paid the tuition.

After two years at the school, I decided that I had had enough. I asked my father if I could transfer to the Adventist school.

“No,” he said bluntly. That night, I cried and prayed. I asked the Lord to help me because I really

wanted to go to Eastern Gate Academy. I spoke with my mother, and she read Psalm 30:5, which says, “Weeping may endure for a night, but joy comes in the morning” (NKJV).

That verse gave me hope. Two months later, as summer vacation was ending, I asked my father again

if I could attend the Adventist school. “Fine,” he said. I thank the Lord! From this experience, I learned that the Lord is always

listening. Everything happens according to His plan when we have faith and obey Him.

Now I am 16 years old, and this is my final year at the school. After graduat- ing, I hope to train to become a medical doctor.

My whole family has joined the Adventist Church except my father. Please pray for him, for us, and for the school.

Eastern Gate Academy shares a campus with Eastern Gate Primary School, which opened in 2017 with the help of a Thirteenth Sabbath Offering collected in 2015. Thank you for your mission offerings that support Adventist education around the world.

Part I: Overview

Key Text: Revelation 3:21

Study Focus: Last week we looked at the first of the messages to the seven churches. In this lesson, we will study messages two through seven (Rev. 2:8–3:22).

Introduction: The messages to the seven churches have brought encouragement to God’s people over the centuries. They assure us that God is intensely inter- ested in the workings of His church. He knows all its challenges and is eager to provide counsel and precious promises to all who will listen.

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. The Chiasm of the Seven Churches The messages to the seven churches are structured in a typical Hebrew style (see the commentary that follows for details).

II. Encouragement in Trouble The messages to the seven churches exhibit both spiritual decline and a corresponding increase in the number and weight of promises made to each church.

III. Christianity’s Greatest Advance and Its Contemporary Consequences The message to Philadelphia forecasted a time of great missionary advance. But that advance included aspects that have put Christianity on the defensive today.

IV. The Message to Thyatira Is Different. The churches as a whole exhibit spiritual decline. That also is manifest in the messages to Ephesus, Pergamum, and Sardis. But the message to Thyatira deviates from that pattern in a couple of key ways.

V. Laodicea and the Final Era of Earth’s History Evidence from the text supports the idea that Laodicea represents the church at the close of Christian history.

Life Application: The inclusion of Jezebel in the message to Thyatira invites students to reflect on the role of the four women in Revelation. Seventh- day Adventists also are invited to apply the message for Laodicea to themselves.

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Part II: Commentary

The messages to the seven churches have a common structure, similar in form to ancient letters. (1) Jesus addresses each church by name. (2) He then introduces Himself to each church, using characteristics drawn from chapter 1. (3) He offers an analysis of the strengths and/or weaknesses of each church. (4) Jesus provides counsel suitable to His analysis of each church. (5) An appeal is made to the church to listen to the Spirit. (6) Each message concludes with a promise or promises to those in each church who overcome. In messages four through seven (beginning with Thyatira), the f ifth and sixth components are in reverse order.

Main Themes of Lesson 3 Elaborated:

I. The Chiasm of the Seven Churches

The structure of the messages to the seven churches exhibits a literary form that is grounded in Hebrew logic. In Western thinking, A + B = C. But in Hebrew logic, A + B = A enhanced. This literary form is called chiasm (from the Greek letter X [pronounced “key”]). Writers produce chiasms when they reason full circle, coming back to the beginning point of an argument. The first point parallels the last point. The second point parallels the next-to-last point, and so on, with the climax at the center rather than the end. It is, perhaps, not coincidental that the form of the seven-branched lampstand in the tabernacle is analogous to a literary chiasm.

The letter to Smyrna (second letter) shares many similarities with the letter to the Philadelphians (sixth letter): both are largely posi- tive messages. The letters to Pergamum (third letter) and Sardis (f ifth letter) are to churches in steep decline. The message to Thyatira (the fourth and middle church) is twice as long as the others and is differ- ent from all the others (see theme IV). This arrangement means that the f irst and last letters (to Ephesus and Laodicea) also are paral lel. This structure suggests that Laodicea, like Ephesus, suffers from a def iciency of love.

II. Encouragement in Trouble

When we look at the seven churches as a whole, they seem to be in a state of decline, and the rebukes from Jesus become more and more serious. The churches at Ephesus and Smyrna are faithful churches, with the only flaw of Ephesus being a deficiency of love. But as we

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go through the messages to the churches, things seem to decline from Pergamum through Sardis until we get to Laodicea, where Jesus cannot think of anything good to say about the church. While the message to Philadelphia is positive, the church is much weaker than Smyrna. In the message to Ephesus, Jesus longs for their repentance. Laodicea makes Jesus feel like vomiting. This graphic description is a severe word pic- ture.

But this word picture leads into the most encouraging part of the mes- sages to the seven churches. The first church gets one promise: the tree of life. The second church gets two: the crown of life and deliverance from the second death. The third church gets three: hidden manna, a white stone, and a new name. The fourth church gets four promises; the fifth church gets five; the sixth church gets six. Each church gets more prom- ises than the church before, and the seventh church, Laodicea, gets the loftiest promise of all: to sit with Jesus on His throne.

As the condition of the churches declines, as the rebukes of Jesus become more severe, the promises of Jesus abound more and more. The worse things get, the greater the grace and power that God exerts. The deeper the problems you may have in life, the more powerful is the grace of Jesus Christ. This message speaks as powerfully for us today as it did in ancient times.

III. Christianity’s Greatest Advance and Its Contemporary Consequences

The lesson brings out the point that the message to Philadelphia applies to the great revival of Protestantism during the eighteenth and nineteenth centuries. This revival motivated the church to carry the gospel to the whole world. It resulted in the greatest expansion of Christianity since the time of Pentecost.

But there was a dark side to this expansion. Missionary endeavors too often rode on the back of Western civilization’s colonial expansion in the economic and political realms. As a result, many non-Christian peoples today see Christianity as a self-serving tool of Western impe- rialism rather than a humble, self-effacing movement that seeks to improve the lives of others. This attitude is increasingly found even in the more “Christian” parts of the world. Christianity, as a whole, is on the defensive today. In this context, manipulation or political involvement of any kind on the part of the church plays into the nega- tive stereotypes that have arisen. The gospel message must not rely on political and economic support for its success. It has been thrown back to Jesus’ original plan of “power . . . made perfect in weakness” (2 Cor. 12:9, NIV).

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IV. The Message to Thyatira Is Different. As mentioned earlier, the churches of Revelation, as a whole, exhibit spiritual decline. That decline also is clearly manifested in the messages to Ephesus, Pergamum, and Sardis. But the message to Thyatira goes against the established structural pattern of the previous messages in several ways. First of all, the message to Thyatira is twice as long as the other six messages. This length is fitting to its role at the center of the chiasm and the long period of persecution that it represents during Christian history. Second, within the church of Thyatira is a faithful remnant, just as at other difficult times for the people of God, such as the time of Elijah, there was a faithful remnant (see 1 Kings 19:18.).

Third, Thyatira is the only church about which Jesus says that their “latter works exceed the f irst” (Rev. 2:19, ESV). While all the previous churches were either in decline or holding steady, Thyatira already was improving. Placed at the center of the history of the seven churches, this positive message means that God is bringing people out of apos- tasy and through the subsequent messages preparing the church for the second coming of Jesus. While Satan accuses God’s followers in order to discourage and distract, Jesus and the Holy Spirit rebuke in order to encourage and to heal.

V. Laodicea and the Final Era of Earth’s History

As Seventh-day Adventists, we often have seen the message to Laodicea as applying particularly to us at the end of time. One of the best evidences for this is the connection between Revelation 3:18 and Revelation 16:15. No other text in the Bible contains the four major words found in both of these passages. Both verses contain the Greek words for “seeing” (Greek: blepô), “clothing” (Greek: himation), “shame” (Greek: aischunê, aschêmosunê), and “nakedness” (Greek: gumnotês, gumnos). This inclusion is a striking parallel. In the midst of the verses speaking about Armageddon (Rev. 16:14–16), there is a call to end-time watchfulness in the language of Laodicea (Rev. 16:15, compare Rev. 3:18). This call is striking evidence that Laodicea represents the final church of earth’s history.

Part III: Life Application

1. How many women are portrayed in the book of Revelation, and what is their role in the message of the book? There are four women portrayed in Revelation. Two are positive figures; and two are negative. The first is Jezebel, the leader of the opposition to the faithful ones in Thyatira (Rev. 2:20–23). The second is the godly

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woman of Revelation 12 (Rev. 12:1, 2, 5, 6, 14–17). The third is har- lot Babylon (Rev. 17:1–7, 16). The fourth is the bride of the Lamb (Rev. 19:7, 8). All four are ultimately associated with the church, either positively or negatively. Jezebel, the opponent of Thyatira, anticipates harlot Babylon, who is dressed like the high priest (Rev. 17:4). If the first part of Thyatira represents the medieval church, then the two images are very closely related. Opposition to Christ often wears a Christian face.

Similarly, the woman of Revelation 12 represents the faithful peo- ple of God throughout history. The bride of the Lamb in Revelation 19:7, 8 represents the faithful of God at the end of history symbol- ized by the New Jerusalem. So it stands to reason that the woman of Revelation 17 represents all those who oppose God, especially religious powers that unite with secular worldly powers to form an end-time Babylon. “Woman” in Revelation represents those who profess to be followers of Christ, but depending on which woman, the profession may not be sincere.

2. How should Seventh-day Adventists apply the message of Revelation 3:18–21 to themselves? What is there in the text for all of us to learn? Gold can express the value we have in God’s eyes, as well as faith that has undergone a refining and purifying process. White raiment represents the righteousness of Christ that is given to us. Eye salve represents the spiritual discernment that helps us clearly see our need for Christ.

Although Jesus disciplines as needed (Rev. 3:19), He never forces anyone to follow Him. He gently invites and leaves the decision to us (Rev. 3:20). And He holds out the promise to end all promises to us. If we invite Jesus to rule over our hearts and overcome (Rev. 3:21), we will participate in His throne. As expressed by the gold tried in the fire, God sees infinite value in us.

3. What encouragement can we take from an awareness that many ancient Christians remained faithful to God in the midst of godless cities?

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Worthy Is the Lamb

Sabbath afternoon

Read for This Week’s Study: Revelation 4, Ezek. 1:5–14, Revelation 5, Eph. 1:20–23, Heb. 10:12, Acts 2:32–36.

Memory Text: “ ‘Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals’ ” (Revelation 5:5, NKJV).

L ast week, we looked at Christ’s messages to His people on earth. Now John’s vision shifts from earth to heaven and focuses on the “ ‘things which must take place after this’ ” (Rev. 4:1, NKJV)—

the future. The vision of chapters 4 and 5 takes place in heaven’s throne room.

The scene of chapters 4 and 5 symbolically portrays God’s control of history and of the plan of salvation. Before the future is revealed, however, we are shown the centrality of Christ’s high-priestly ministry in heaven to His sovereignty over the affairs of the earth and to His redemption of the human race. In such a way, chapters 4 and 5 provide Heaven’s perspective on the meaning of future events recorded in the rest of the book.

One also may notice that while the messages to the seven churches were written in somewhat straightforward language, from now on the book employs even more symbolic language that is not always easy to interpret. This language is taken from the history of God’s people, as recorded in the Old Testament. A correct interpretation of Revelation requires a proper understanding of its symbolic language in light of the Old Testament.

* Study this week’s lesson to prepare for Sabbath, January 26.

*January 19–25Lesson

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January 20

In the Heavenly Throne Room Starting in Revelation 4:1, Jesus invites John to come up to heaven to be

shown a panoramic survey of history from his time until Christ’s return.

Revelation 4:1–8, Ezekiel 1:26–28, and Revelation 5:11–14 describe heaven’s throne room. What do these verses teach us about the nature of the heavenly throne room?

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The apostle looked through the open door into the heavenly temple and at the throne of God. The throne symbolizes God’s rule and gov- erning authority over creation, while the rainbow around the throne signifies God’s faithfulness to His promises (Gen. 9:13–16; Isa. 54:9, 10). However, Satan, who usurped the dominion of this earth and is God’s adversary, has disputed divine authority. The central issue in the great controversy between God and Satan is about who has the right to rule. The purpose of the heavenly council that John saw gathered in the heavenly throne room was to affirm God’s rightful rule over the universe (Rev. 4:1–8, Rev. 5:11–14).

Read Revelation 4:8–11 and Revelation 5:9–14. What can you learn about true worship in these passages? In chapter 4, why is the Lord God worthy of being worshiped, and, in Revelation 5:9–14, why is the Lamb worthy?

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Revelation 4 gives a general description of the throne room in the heavenly temple and of the worship that repeatedly takes place there. While the worship in chapter 4 praises God’s creative power, chapter 5 celebrates the redemption provided by the slain Lamb. These chapters show that true worship recounts and celebrates God’s mighty acts of Creation and Redemption. God, who created the world in six days, has the power and ability also to restore the world to its original condition and to turn it into the eternal home for His people, all of which He has promised to do.

Think about what the gospel teaches: the One who created not just us and our world, but the entire cosmos, also was the “Lamb who was slain” (Rev. 5:12, NKJV) for us. What amazing hope does this teaching present amid a world full of pain and turmoil?

sunday

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Monday January 21

The Heavenly Assembly in the Throne Room

The description of the elders in Revelation 4:4 shows that they are not angelic beings. The title “elders” in the Bible always is used for humans. In contrast to angels, who invariably stand in God’s presence, these elders sit on thrones. The white robes they wear are the attire of God’s faithful people (Rev. 3:4, 5). The victory crowns (from Greek stephanos, Rev. 4:4) on their heads are reserved exclusively for the victorious saints (James 1:12). All of these details suggest that the 24 elders are glorified saints.

The number 24 is symbolic: it consists of two sets of 12, the number 12 in the Bible being a symbol of God’s people. The 24 elders could represent God’s people in their totality, from both the Old and New Testament times. The number 24 also mirrors the chiefs of the 24 divi- sions of priests who took turns serving in the earthly temple services (1 Chron. 24:1–19).

The fact that the 24 elders were never mentioned before in the Bible implies that they are a new group in the heavenly throne room. They perhaps are the ones who were raised from the dead at the time of Jesus’ death (Matt. 27:51–53).

If so, these 24 elders who ascended to heaven with Jesus become representatives of humanity, to witness the fairness in God’s actions in the realization of the plan of salvation. In Revelation 5:9, the 24 elders, along with the four living creatures (vs. 8), fall down in worship before the Lamb who was slain and yet lives. Together, they sing a new song, extolling the Lamb as the One who is worthy, because: “ ‘You were slain and have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth’ ” (Rev. 5:8–10, NKJV).

Revelation 4:6–8 also mentions the four living creatures, or beings. Compare their description with the four living beings in Ezekiel 1:5–14 and Ezekiel 10:20–22 and with the seraphim in Isaiah 6:2, 3.

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The four living creatures symbolize the exalted beings who serve God as His agents and the guardians of His throne (Ps. 99:1). Their wings point symbolically to their swiftness in carrying out God’s orders, and their eyes point to their intelligence. Their presence, together with the 24 elders and a myriad of angels around the throne (Rev. 5:11), shows that both heaven and earth are represented in the throne room.

Monday

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January 22

The Sealed Scroll Read Revelation 5:1–4. In light of Isaiah 29:11, 12, what is the mean-

ing of the sealed scroll, and why did John weep?

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The Greek text indicates that the scroll was lying on the throne at the right hand of the Father. It waited for the One who was worthy to take it and “ ‘to loose its seals’ ” (Rev. 5:2, NKJV).

In the words of Ellen G. White, the sealed scroll contains “the history of God’s providences, the prophetic history of nations and the church. Herein was contained the divine utterances, His authority, His com- mandments, His laws, the whole symbolic counsel of the Eternal, and the history of all ruling powers in the nations. In symbolic language was contained in that roll the influence of every nation, tongue, and people from the beginning of earth’s history to its close.”—Ellen G. White, Manuscript Releases, vol. 9, p. 7.

In short, the sealed scroll contains the mystery of God regarding His plans to solve the sin problem and save fallen human beings. The full realization of that mystery will occur at the second coming of Christ (see Rev. 10:7).

Read Revelation 5:5–7. Why is Christ the only One in the whole uni- verse worthy to take the sealed scroll and unseal it?

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The crisis in the throne room is related to Satan’s rebellion. This planet, although created by God, has been under the dominion of the usurper, Satan. John’s tears expressed the longing of God’s people, since Adam, for salvation from the bondage of sin. The sealed scroll comprised God’s plan for resolving the sin problem. No doubt with His immeasurable power God Himself could realize that plan. However, the redemption of the fallen human race required something special, and that was Jesus, who did “overcome” and thus was worthy to open the book, to assume the lordship over this earth, and become our Mediator in the heavenly sanctuary.

How do we learn to keep Jesus first and foremost in our Christian experience?

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Tuesday

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January 23

Worthy Is the Lamb Read Revelation 5:8–14 along with Ephesians 1:20–23 and Hebrews

10:12. Together, what are they saying that should give us great hope and comfort amid a world that, in and of itself, offers so little of either?

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As Christ the Lamb approaches the throne, He takes the scroll. This act shows that all authority and sovereignty belong to Him (see Matt. 28:18, Eph. 1:20–22). At that moment, the whole universe acknowl- edges Christ’s rightful rule over earth. What was lost with Adam has been regained with Christ.

When Christ takes the scroll, it shows He holds the destiny of all humanity in His hands. The four living creatures and the 24 elders fall down before Him and worship, as they did in Revelation 5:9: “ ‘You are worthy to take the scroll, and to open its seals; for You were slain’ ” (NKJV). By this act of adoration, the exalted angels and the representa- tives of redeemed humanity affirm Christ’s sacrifice on behalf of human- ity. With His blood, He has paid the ransom for fallen human beings and offers them all the hope of redemption and the promise of a future we barely can imagine.

The four living creatures and the elders are now joined by the count- less number of the angelic host surrounding the throne and directing praises to the Lamb that had been slain and now “lives to make inter- cession” for the fallen race (Heb. 7:25, NKJV). In unison, the occupants of the throne room exclaim with a loud voice: “ ‘Worthy is the Lamb who was slain to receive power and riches and wisdom and strength and honor and glory and blessing!’ ” (Rev. 5:12, NKJV).

At this point all creation in heaven and on earth joins together in offering royal adoration both to the Father and Christ: “ ‘Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!’ ” (Rev. 5:13, NKJV). Their praise is met with an “ ‘Amen’ ” by the four living creatures and the prostration of the 24 elders, thus concluding this rapturous veneration in the heavenly throne room.

Physicists speculate that one day the universe will burn out, col- lapse in on itself, or just rip apart. What a contrast to the future presented in the Word of God! How can we start rejoicing, even now, in the future that awaits us?

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Wednesday

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The Significance of Pentecost In the outpouring of the Holy Spirit at Pentecost, Acts 2:1–4 con-

firms one of the most decisive events in the history of the plan of salvation: the inauguration of Christ into His post-Calvary ministry as High Priest and King in the heavenly sanctuary (see also Acts 1:4–8; Acts 2:33). Through His high-priestly ministry at the right hand of the Father (Rev. 5:6, 7), Christ is able to carry out the plan of salvation to its ultimate realization. As our Mediator in the heavenly sanctuary, Jesus works to save us. Through Him, believers may have free access to God and receive forgiveness for their sins.

Read Acts 2:32–36 along with John 7:39. What hope and encourage- ment do you find in the fact that Jesus stands in heaven as our Priest and King?

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The exaltation of Christ in the heavenly sanctuary was followed by the descent of the Holy Spirit upon the disciples. Revelation 5:6 mentions the seven Spirits that are “sent out into all the earth” (NKJV). As we saw in an earlier lesson, the seven Spirits denote the fullness of the activity of the Holy Spirit in the world. At Christ’s enthronement the Spirit is sent to the church. This sending of the Holy Spirit is one of Christ’s first acts as our High Priest in the heavenly sanctuary. The outpouring of the Holy Spirit meant that Jesus had appeared before the Father and that God had accepted His sacrifice on behalf of humanity.

“Christ’s ascension to heaven was the signal that His followers were to receive the promised blessing. . . . When Christ passed within the heavenly gates, He was enthroned amidst the adoration of the angels. As soon as this ceremony was completed, the Holy Spirit descended upon the disciples in rich currents, and Christ was indeed glorified, even with the glory which He had with the Father from all eternity. The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise, He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.”—Ellen G. White, The Acts of the Apostles, pp. 38, 39.

Read Hebrews 4:16 and Hebrews 8:1. What hope and encourage- ment do you find in the assurance that Jesus, as Priest and King, has received all authority in heaven and on earth? How does believing this truth help you deal with everyday situations in your life and with the uncertainty of the future?

Thursday January 24

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January 25

Further Thought: Read Ellen G. White, “ ‘To My Father, and Your Father,’ ” pp. 829–835, in The Desire of Ages; “The Gift of the Spirit,” pp. 47–56, in The Acts of the Apostles.

The message of Revelation 4 and 5 is particularly important to the people of God living at the close of earth’s history. The coming of the Holy Spirit at Pentecost marked the beginning of the preaching of the gospel to all the world; the central message was about Jesus, who had been exalted as Priest and King at the right hand of the Father. This truth about Jesus was the heart of the early Christians’ belief (Heb. 8:1) and the cornerstone of their preaching (Acts 2:32, 33; Acts 5:30, 31). It also was their motivation and the source of their faith and courage in the face of persecution and difficult life situations (Acts 7:55, 56; Rom. 8:34). As a result, many people responded to their preaching. From that time on, the kingdom of God manifested itself, and keeps on doing so, through the ministry of the Holy Spirit.

We never must forget that it is only the good news of salvation in Christ that can reach and transform human hearts and lead people to respond to the call of the eternal gospel to fear God, give Him glory, and worship Him (Rev. 14:7). Our only hope is in our Savior, who is our Priest and King in the heavenly sanctuary. He is with His people, and He always will be with them until the very end (Matt. 28:20). He holds the future in His hands.

Let us, therefore, never forget that keeping the essence of the gospel in mind will bring full success in preaching the final message to lost and suffering humankind. Nothing else we preach is more important than the Cross and what it teaches us about God.

Discussion Questions:  One day we will be in heaven praising and worshiping the Lord for His goodness, His power, and especially His grace. What are ways that, even now, we can get in practice for the time when that great day comes? That is, how can we worship with grateful hearts and praise God now for all that He has done and will do?

 Read Revelation 4:11 and 5:9. In what roles do we see the Father and the Son here, and how are both roles central not just to the plan of salvation but also to why God is so worthy of our worship? How is the Sabbath, and what it teaches, an expression of these two wonderful truths about our God?

Friday

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e Two Impossible Prayers By andrew Mcchesney, Adventist Mission

One of the most perplexing questions that people ask is how to choose the right spouse.

For Mario Brito, president of the Seventh-day Adventist Church’s Inter- European Division, it was simple: He asked God two seemingly impossible things.

Mario remembered Maria while praying for a mission-minded wife when he was a third-year theology student at the Adventist University of France in Collonges, France. The two had met the previous year as students at the Spanish Adventist Seminary (now Spanish Adventist College) in Sagunto, Spain.

Mario had the strong impression that Maria might be the one. But he wasn’t completely certain, so he prayed, “God, if You see that Maria should be my wife, put it in her heart to write me a letter.”

This seemed an impossible request at a time when women never took the initiative in a dating relationship.

To Mario’s surprise, he received a friendly letter about a week later. He wrote a warm letter to Maria and made the second impossible prayer request.

“Lord, the normal thing would be for Maria to answer,” he said. “But if she is to be my wife, make it happen in such a way that she doesn’t answer.”

Weeks passed, and no letter came. The two didn’t communicate again until the next school year when Maria moved to the Adventist University of France for her third year of studies. Soon, Mario and Maria were dating.

One day, Mario curiously asked Maria why she hadn’t replied. “I felt it was a cold and very formal letter, so I decided not to answer,” she said. Mario couldn’t believe her description and asked whether she still had the

letter. Maria retrieved the letter from her room, and the couple read it together. It was as warm as Mario remembered.

“What was wrong with it so you didn’t answer?” Mario asked again. Maria didn’t know what to say. Mario then told her about his two prayers. Maria smiled. “Now you have the explanation!” she said. The couple married the next year. Thirty-nine years later, Mario remains confident that he chose the right wife.

The couple served as frontline missionaries planting churches in unreached areas of Portugal for more than a decade. Mario went on to become president of the Adventist Church in Portugal and, in 2015, he was elected president of the Inter-European Division.

Mario and Maria’s home also is a mission field. They raised a daughter, who is married to an Adventist pastor, and are the adoptive parents of 12 teenagers.

“Maria has a heart for mission,” Mario said. “Yes, I believe it was the right match.”

Part I: Overview

Key Text: Revelation 5:5, 6

Study Focus: We will center our attention in this lesson on the heavenly vision of Revelation 4 and 5 (Rev. 4:1–5:14).

Introduction: The passage covered in this lesson is divided into two parts. First, there is a general description of heavenly worship directed to the One sitting on the throne, God the Father (Rev. 4:1–11). Second, there is a moment of crisis in the heavenly throne room, but it is resolved by the appearance of the Lamb, Jesus Christ (Rev. 5:1–14).

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. Is Revelation 4 a General Description or a One time Event? As we shall see, the details of the text answer this question.

II. The Biblical Concept of Worship Worship is not about us. It is about what God has done and our appropri- ate, heartfelt response to it.

III. The Identity of the 24 Elders The elders are not an angelic group; they represent God’s people.

IV. The Meaning of the Sealed Scroll The sealed scroll represents God’s plan of salvation.

V. The Worthiness of the Lamb The Lamb is uniquely worthy to open the scroll because of His combina- tion of humanity and divinity.

VI. The Progression of the Five Hymns (Rev. 4:8, 11; Rev. 5:9, 10, 12, 13) The progression underlines the divinity of the Lamb.

VII. The Cosmic Conflict The conflict is the backdrop to this heavenly scene.

Life Application: Participants are invited to consider the implications of this heavenly vision for earthly worship and for our understanding of the Sabbath.

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Part II: Commentary

At the beginning of chapter 4, John is invited up to heaven for the f irst time (Rev. 4:1). Chapter 4 is a general description of the con- tinual worship in heaven (see the textual evidence in theme I below), in which God the Father is worshiped on account of Creation (Rev. 4:11). But chapter 5 is a onetime crisis event in heaven. A problem is presented that seems so large that it appears as if even God Himself cannot solve it (Rev. 5:1–4). But the matter is resolved by the appear- ance of the Lamb, the God-man Jesus Christ (see theme V below). He is worshiped because He was slain and is our Redeemer, and this fact resolves the crisis in the universe (Rev. 5:5–14).

Main Themes of Lesson 4 Elaborated:

I. Is Revelation 4 a General Description or a Onetime Event?

Three pieces of evidence indicate that chapter 4 is not a onetime event but a general description of heavenly worship. (1) The throne in verse 2 is not set up; rather, it “was standing” (NASB) continually in heaven (Greek: keitai, imperfect tense). (2) The singing in verse 8 is not a single episode; it goes on “day and night.” (3) The singing of the four living creatures is continuously repetitive (“whenever” [Rev. 4:9, NKJV]).

II. The Biblical Concept of Worship

In Revelation 4:11, the basis of worship is “because” God created all things. In Revelation 5:9, worship happens “because” (NIV) the Lamb was slain and redeems. In Revelation 11:17, worship happens “because” (NIV) God has begun to reign. While often translated “for” in English, all three verses use the Greek word hoti, which means the reason or the basis upon which an action is taken. God is worshiped “because” of what He has done. Worship throughout the Bible is talking about, sing- ing about, and repeating the acts that God has done (Deut. 26:1–11; Ps. 66:3–6; Ps. 78:5–15; Ps. 111:4). It even includes acting out the death and resurrection of Jesus through baptism (Rom. 6:3, 4) and the Lord’s Supper (1 Cor. 11:26). Worship in the Bible is not about us. Worship is about what God has done.

III. The Identity of the 24 Elders

The lesson rightly asserts that the number 12 in the Bible is often used as a

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symbol of God’s people and that the 24 elders could, therefore, represent God’s people from both Old and New Testament times. But space did not permit mentioning the most important biblical evidence for these assertions. In Matthew 19:28, Jesus tells His disciples that they will sit on 12 thrones, judging the 12 tribes of Israel. This verse ties together the number 12, thrones, the apostles, and the 12 tribes. In Revelation 21:12, the names of the 12 tribes are written on the gates of the New Jerusalem, while the 12 foundations have the names of the 12 apostles written on them (Rev. 21:14). The number 24 adds 12 to 12, as occurs in Revelation 21. In Revelation 7:4–8, furthermore, the people of God are described in terms of 12 times 12 times 1,000 (144,000). The multiple of 12 is seen also in the height of the walls of the New Jerusalem, 144 cubits (Rev. 21:17). So the best explanation of the 24 elders is that they represent the people of God in both Old and New Testaments.

IV. The Meaning of the Sealed Scroll

Ask the class how many options they can think of for the meaning of the sealed scroll of Revelation 5. Some biblical options include a last will and testament, the constitution of Israel (Deuteronomy), a record of human history, an emblem of the Lamb’s right to rule, a record of human deeds, the book of life, and a list of rewards and punishments for human behavior (judgment). Based on a comment in a letter of Ellen G. White, the lesson suggests that the scroll contains the history of God’s providences and the prophetic history of the nations and the church. The lesson sums up with the conclusion that the sealed scroll represents the plan of salvation. John weeps (Rev. 5:4) because the plan of salvation will not be implemented unless someone is found worthy to open the scroll.

How do we know the book (Rev. 5:2 [Greek: biblion] ) is a scroll and not something more typical of books today? We know because the same word is used in Revelation 6:14, which says that the “sky receded as a scroll [Greek: biblion] when it is rolled up” (NKJV).

V. The Worthiness of the Lamb

The Lamb is uniquely worthy to open the scroll (Rev. 5:5, 6). The key quali- ties of the Lamb in the chapter are twofold. The Lamb is slain, which points to His human nature. On the other hand, the Lamb is worshiped along with the One sitting on the throne (Rev. 5:13). This points to His divinity. The God- man is unique in all history. Of all intelligent beings (see John 1:3, 14), only the divine-human Jesus could fully reveal the character of God and atone for human sin, because He is fully God and fully human. So, embedded in this symbolic vision is a profound Christology, a doctrine of who Jesus Christ is.

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VI. The Five Hymns (Rev. 4:8, 11; Rev. 5:9, 10, 12, 13) Underline the Divinity of the Lamb.

The divinity of Christ is underlined in the progression of f ive hymns in this vision. The f irst two hymns praise the One sitting on the throne (Rev. 4:8, 11). The third and fourth hymns praise the Lamb (Rev. 5:9–12). The f ifth hymn offers worship to both the One sitting on the throne and the Lamb (Rev. 5:13). The f ifth hymn is the clear climax of the series, in which blessing, honor, glory, and power are acclaimed as belonging to Him who sits on the throne and to the Lamb.

A second feature of these hymns also highlights the fifth hymn. It is the climax of a grand crescendo of singing. The first hymn is sung by the four living creatures (Rev. 4:8). The second hymn is sung by the 24 elders (Rev. 4:11). The third is sung by both the four living creatures and the 24 elders (Rev. 5:9, 10). The fourth hymn is sung by more than 100 million angels (Rev. 5:11, 12). The fifth hymn is sung by every creature in the universe (Rev. 5:13). So the fifth hymn is the climax of a great crescendo as all attention focuses on the throne, affirming the divinity of the Lamb.

VII. The Cosmic Conflict Is the Backdrop to This Heavenly Scene.

A striking aspect of Revelation 4 and 5 is the total absence of Satan, in spite of the fact that the heavenly crisis must have something to do with the cosmic conflict (see Rev. 2:9, 24). But the role of Satan in Revelation 4 and 5 is clarif ied in Revelation 12:10. Revelation 12:10 summarizes the scene of chapter 5 in terms of Christ’s coming to power. But His coming to power is paired with the casting down of Satan, the “accuser of our broth- ers” (ESV). The verse clarif ies that Satan accuses the brothers “day and night.” This act is strikingly reminiscent of Revelation 4:8, where the four living creatures sing the triple holy song “day and night.” Their constant praise drowns out the constant accusations of Satan, which are no longer heard or seen. Satan is absent from the scene of chapters 4 and 5 because he has already been defeated and cast out on account of the Cross.

Part III: Life Application

1. Considering the biblical evidence regarding worship in theme II in the previous section, talk about the typical worship service in your local church. Is it God-centered, or is it centered on the worshipers? Does it emphasize what God has done (Creation, the Cross, daily promptings of the Spirit) and our response to His work or what we

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must do on our own? Understanding and practicing this truth is the secret of unleashing God’s power in a local church. If worship seems powerless, it is because it is not centered in God. In Bible times, when people praised God for what He had done for them in the past, the power of God’s original act was unleashed in the worshiper’s present (2 Chron. 20:5–22, Dan. 9:15, Dan. 10:19–21). Worship is not about us; it is about God. Worship is not telling one another what we should do; it is reminding ourselves and one another of what God has done for us.

2. What is the relationship between Revelation 4 and 5 and the Sabbath? Worship is presented to God and the Lamb on account of Creation (Rev. 4:11) and salvation (Rev. 5:9, 10). In the Old Testament, the Sabbath is the memorial of both Creation (Exod. 20:11) and the Exodus, the great act of Israel’s salvation (Deut. 5:15). So the Sabbath points us to the mighty acts of God in Creation, the Exodus, and the Cross. Keeping the Sabbath is not about earning merit with God. When we remember the Sabbath, we also are remembering the great things God has done for us, and this remembrance is the foundation of true worship.

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The Seven Seals

Sabbath afternoon

Read for This Week’s Study: Rev. 6:1–17, Lev. 26:21–26, Ezek. 4:16, Deut. 32:43, 2 Thess. 1:7–10.

Memory Text: “ ‘You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God; and we shall reign on the earth’ ” (Revelation 5:9, 10, NKJV).

R evelation 6 continues the scene of chapters 4 and 5, which describes Christ as worthy to open the sealed scroll, because through His victorious life and death, He regained what was lost

through Adam. He is now ready, by opening the seals on the scroll, to carry forward the plan of salvation to its ultimate realization.

Pentecost marked the beginning of the spread of the gospel, by which Christ expands His kingdom. Thus, the breaking of the seals refers to the preaching of the gospel and the consequences of rejecting it. The opening of the seventh and last seal brings us to the conclusion of this world’s history.

Revelation 3:21 gives us the key to the meaning of the seven seals: “ ‘ “To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne” ’ ” (NKJV). Chapters 4 and 5 tell us of Christ’s overcoming and His wor- thiness, as a result of His sacrifice at Calvary, to be our heavenly High Priest and to open the scroll. The last verses of chapter 7 describe the overcomers before Christ’s throne. Thus, chapter 6 is about God’s peo- ple in the process of overcoming so that they might share Jesus’ throne.

* Study this week’s lesson to prepare for Sabbath, February 2.

*January 26–February 1Lesson

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January 27

The Opening of the First Seal Read Revelation 6:1–8 along with Leviticus 26:21–26 and Matthew

24:1–14. Note the common key words in these texts. What do you learn about the meaning of the first four seals on the basis of these parallels?

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The events of the seven seals must be understood in the context of the Old Testament covenant curses, specified in terms of sword, famine, pestilence, and wild beasts (Lev. 26:21–26). Ezekiel calls them God’s “four severe judgments” (Ezek. 14:21, NKJV). They were the disciplin- ary judgments by which God, seeking to awaken His people to their spiritual condition, chastised them when they became unfaithful to the covenant. In a similar way, the four horsemen are the means that God uses to keep His people awake as they await Jesus’ return.

There also are close parallels between the first four seals and Matthew 24:4–14, in which Jesus explained what would happen in the world. The four horsemen are the means by which God keeps His people on the right track by reminding them that this world, as it now exists, is not their home.

Although symbolic, Revelation 6:1, 2 is about conquest, too. It brings to mind Revelation 19:11–16, which portrays Christ as riding a white horse and leading His heavenly armies of angels to deliver His people at the Second Coming. As a symbol of purity, the color white is regularly associated with Christ and His followers. The rider on the horse holds a bow and is given a crown (Rev. 6:2), which evokes the image of God in the Old Testament, riding a horse with a bow in His hand while conquer- ing His people’s enemies (Hab. 3:8–13; Ps. 45:4, 5). The Greek word for the crown (Rev. 6:2) worn by the rider is stephanos, which is the crown of victory (Rev. 2:10, Rev. 3:11). This rider is a conqueror going forward conquering and to conquer.

The scene of the first seal describes the spread of the gospel, which started powerfully at Pentecost. Through the dispersion of the gospel, Christ began expanding His kingdom. There were, and still are, many ter- ritories to win and many people who have yet to become followers of Jesus before the ultimate conquest is realized with Christ’s coming in glory.

Prophetically, the scene of the first seal corresponds to the message to the church in Ephesus; it describes the apostolic period of the first century during which the gospel spread rapidly throughout the world (Col. 1:23).

Why must we always remember that, in Christ, we are on the winning side, regardless of our immediate circumstances?

sunday

(page 38 of Standard Edition)

January 28

The Second and Third Seals Read Revelation 6:3, 4. On the basis of the description of the red horse

and the rider, what is being talked about here in reference to the gospel?

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Red is the color of blood. The rider has a great sword and is allowed to take peace from the earth, which opens the way for people to kill one another (Matt. 24:6).

The second seal describes the consequences of rejecting the gospel, beginning in the second century. As Christ is waging spiritual warfare through the preaching of the gospel, the forces of evil render strong resistance. Inevitably, persecution follows. The rider does not do the killing. Instead, he takes peace from the earth. As a result, persecution inevitably follows. (See Matt. 10:34.)

Read Revelation 6:5, 6 along with Leviticus 26:26 and Ezekiel 4:16. On the basis of the description of the black horse and the rider, what reality associated with the preaching of the gospel is referred to here?

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The rider on the black horse holds a scale for weighing food. An announcement is made: “ ‘A quart of wheat for a denarius, and three quarts of barley for a denarius’ ” (Rev. 6:6, NKJV). In that part of the world, grain, oil, and wine were the basic necessities of life (Deut. 11:14). To eat bread by carefully weighing the grain denoted great scarcity or famine (Lev. 26:26, Ezek. 4:16). In John’s day, a denarius was a daily wage (Matt. 20:2, NKJV). In normal circumstances, a daily wage would buy all the necessities for the family for that day. However, a famine would enormously inflate the normal price of food. In the scene of the third seal, it would take a whole day’s work to buy just enough food for only one person. In order to feed a small family, a day’s wage would be used to buy three quarts of barley, a cheaper, coarser food for the poor.

The scene of the third seal points to the further consequences of rejecting the gospel, beginning in the fourth century, as the church gained political power. If the white horse represents the preaching of the gospel, the black horse denotes the absence of the gospel and the reliance on human traditions. Grain in the Bible symbolizes the Word of God (Luke 8:11). The rejection of the gospel inevitably results in a famine of the Word of God similar to the one prophesied by Amos (Amos 8:11–13).

Monday

(page 39 of Standard Edition)

January 29

The Scene of the Fourth Seal Read Revelation 6:7, 8. What scene is portrayed here? How is this

scene related to the previous one?

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The color of the horse in the fourth seal is expressed with the Greek word chloros, which is the ashen-gray color of a decomposing corpse. The rider’s name is Death; meanwhile, Hades, the place of the dead, accompa- nies him. These two are allowed to destroy people by sword, hunger, death, and wild beasts over one fourth of the earth (Matt. 24:7, 8).

The good news is that the power of Death and Hades is very limited; they are given authority only over a part (one fourth) of the earth. Jesus assures us that He has the keys of Hades and Death (see Rev. 1:18, NKJV).

Review once again, in Revelation 2, the contents of the messages to the churches in Ephesus, Smyrna, Pergamum, and Thyatira. Compare the situation in those churches with the scenes of the opening of the first four seals. What parallels do you observe between them?

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The scenes of the seven seals portray the future of the church. As was the case with the seven churches, the seals correlate to the different periods in Christian history. During the apostolic times, the gospel rap- idly spread throughout the world. This expansion was followed by the period of persecution in the Roman Empire, from the end of the first century to the beginning of the fourth century, as portrayed in the scene of the second seal. The third seal points to the period of compromise of the fourth and fifth centuries, which was characterized by a spiritual famine caused by a lack of the Bible and its truths, leading to the “Dark Ages.” The fourth seal aptly describes the spiritual death that character- ized Christianity for nearly a thousand years.

Revelation 6:6 states that “the oil and the wine” will not be affected by the famine of the third seal’s plague. Oil symbolizes the Holy Spirit (1 Sam. 16:13, Acts 10:38), and new wine symbol- izes salvation in Jesus Christ (Mark 2:22). What do the meanings of these symbols tell us about the fact that, even when the Word of God is scarce, the Holy Spirit is still at work and that salvation is still available to all who seek truth?

Tuesday

(page 40 of Standard Edition)

January 30

The Opening of the Fifth Seal Read Revelation 6:9, 10. What is happening here?

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The word “soul” in the Bible denotes the whole person (Gen. 2:7). The martyrdom of God’s faithful and persecuted people is portrayed here in terms of the sacrificial blood poured out at the base of the earthly sanctuary’s altar of sacrifice (Exod. 29:12, Lev. 4:7). God’s people have suffered injustice and death for their faithfulness to the gospel. They cry out to God, asking Him to step in and to vindicate them. These texts concern the injustice done here on earth; they are not saying anything about the state of the dead. After all, these people do not appear to be enjoying the bliss of heaven.

Read Revelation 6:11 along with Deuteronomy 32:43 and Psalm 79:10. What was Heaven’s response to the prayers of God’s martyred people?

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The martyred saints were given white robes representing Christ’s righ- teousness, which leads to their vindication—His gift to those who accept His offer of grace (Rev. 3:5, Rev. 19:8). Then, they were told that they would have to rest until their brothers, who would go through a similar experience, are made complete. It is important to notice that the Greek text of Revelation 6:11 does not have the word number. Revelation does not talk of a number of the martyred saints to be reached before Christ’s return, but of completeness regarding their character. God’s people are made com- plete by the robe of Christ’s righteousness, not their own merit (Rev. 7:9, 10). The martyred saints will not be resurrected and vindicated until the second coming of Christ and the beginning of the millennium (Rev. 20:4).

The scene of the fifth seal applies historically to the period leading up to, and following, the Reformation, during which millions were mar- tyred because of their faithfulness (Matt. 24:21). It also brings to mind the experience of God’s suffering people throughout history, from the time of Abel (Gen. 4:10) until the time when God will finally avenge “ ‘the blood of His servants’ ” (Rev. 19:2, NKJV).

“ ‘How long, O Lord?’ ” has been the cry of God’s suffering people throughout history. Who has never struggled with the lack of justice in this life? What comfort do you find in the scene of the fifth seal, knowing that one day justice will, indeed, be done?

Wednesday

(page 41 of Standard Edition)

The Opening of the Sixth Seal In the fifth seal, we see God’s people suffering injustice in a hostile

world, as they cry out for God’s intervention on their behalf. The time has come for God to intervene in answer to the prayers of His people.

Read Revelation 6:12–14 along with Matthew 24:29, 30 and 2 Thes- salonians 1:7–10. What is being revealed here?

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The last three signs of the sixth seal were foretold by Jesus in Matthew 24:29, 30. They were to occur near the end of the “great tribulation” (Rev. 7:14), in 1798, as the harbingers of the Second Coming. As with Christ’s prophecy in Matthew 24, the sun, moon, “stars” (meteors), and sky are literal here. The use of the words “as” or “like” paints a picture of an actual thing or event—the sun became black as sackcloth, the moon became like blood, and the stars fell to the earth as a fig tree drops its late figs. The Christians in the Western world recognized the fulfillment of Jesus’ words in the order of each of these signs: the Lisbon earthquake, in 1755; the dark day of May 19, 1780 (experienced in eastern New York and southern New England); and the spectacular meteor shower over the Atlantic Ocean, on November 13, 1833. The fulfillment of this prophecy, in Revelation 6:12–14 led to a series of revivals and to the realization that Christ’s second coming was near.

Read Revelation 6:15–17. Also read Isaiah 2:19, Hosea 10:8, and Luke 23:30. The scenes portray people of all walks of life in a panic trying to hide from the terror of the upheaval at the coming of Christ. They are asking rocks and mountains to cover them in order to protect them from “ ‘the face of Him who sits on the throne and from the wrath of the Lamb’ ” (Rev. 6:16, NKJV). The time has arrived for justice to be dispensed as Christ comes “to be glorified in His saints” (2 Thess. 1:10, NKJV). The end of the wicked is described in Revelation 19:17–21.

The scene concludes with the rhetorical question by the terror- stricken wicked: “ ‘The great day of His wrath has come, and who is able to stand?’ ” (Rev. 6:17, NKJV; see also Nahum 1:6, Mal. 3:2). The answer to that question is given in Revelation 7:4: those who will be able to stand in that day are the sealed people of God.

“ ‘Who can endure the day of His coming?’ ” (Mal. 3:2, NKJV). How would you answer that question, and what biblical reasons can you give for that answer? Bring your answers to class on Sabbath.

Thursday January 31

(page 42 of Standard Edition)

February 1

Further Thought: Read Ellen G. White, “The World’s Need,” pp. 457– 460, in Testimonies to Ministers and Gospel Workers.

The vision of the opening of the seven seals points symbolically to God’s care for, and discipline of, His people on earth. As Kenneth A. Strand has pointed out:

“In Scripture there is assurance that God has always cared for His people: that in history itself He is ever present to sustain them, and that in the great eschatological denouement He will give them full vin- dication and an incomprehensibly generous reward in life everlasting. The book of Revelation picks up and expands beautifully this same theme, and thus Revelation is not by any means some sort of offbeat apocalypse that is out of tune with biblical literature in general; it con- veys the very heart and substance of the biblical message. Indeed, as Revelation emphatically points out, the ‘Living One’—the One who conquered death and the grave (1:18)—will never forsake His faithful followers and that even when they suffer martyrdom they are victorious (12:11), with the ‘crown of life’ awaiting them (see 2:10; 21:1–4; and 22:4).”—Kenneth A. Strand, “The Seven Heads: Do They Represent Roman Emperors?” in Symposium on Revelation—Book 2, Daniel and Revelation Committee Series (Silver Spring, Md.: Biblical Research Institute, 1992), vol. 7, p. 206.

Discussion Questions:  What valuable lessons have you learned from the scene of the opening of the seven seals? How does it show you that, no matter how bad things are on earth, God is still sovereign, and ultimately, all the promises that we have in Christ will be fulfilled?

 Reflect on the following statement: “The church is God’s appointed agency for the salvation of men. It was organized for service, and its mission is to carry the gospel to the world.”—Ellen G. White, The Acts of the Apostles, p. 9. Think of your local church. How could it be more faithful in order to reach people with the gospel message?

 In class, bring your answer to Thursday’s final question: Who can endure the day of His coming, and why can they endure? Discuss the implications of your answer in terms of how we should be living today in order to be prepared for the day of His coming.

Friday

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e

Adopted at a Funeral By andrew Mcchesney, Adventist Mission

Mourners gathered for the funeral of the young mother at the Seventh-day Adventist church in Milange, a town just two miles (three kilometers) from Mozambique’s border with Malawi.

The woman had died of HIV complications just five days after giving birth to a baby boy. Her HIV-positive husband, the boy’s father, had died earlier.

The wee baby bawled during the funeral. “He was crying because there was no one to nurse him,” said Clemente

Mateus Malala, a 61-year-old farmer who attended the funeral. Clemente spoke with the baby’s relatives after the funeral and learned that

they had little money for milk and diapers. He considered buying the items but worried that the relatives might resell them, so he offered to adopt the baby.

The boy, Laston, is now five and the youngest of four orphans adopted by Clemente and his wife. They also have four grown biological children.

Clemente, who grows green beans and maize on his farm in rural western Mozambique, is an active church member and lay evangelist who has led 430 people to baptism over the past 13 years. But nothing has touched his heart like his four adopted children, who lost their parents to HIV/AIDS.

“God has blessed me with the gift of bringing people to Him, but real hap- piness comes in caring for these orphans,” he said. “The adults that I lead to Christ are able to take care of their physical needs, but the orphans would suffer twice without me: Their physical needs wouldn’t be met, and they might lose salvation.”

HIV/AIDS is a major challenge in Mozambique, and Clemente is among Seventh-day Adventists striving to make a difference. He adopted his first orphan, Rojerio, after seeing the two-year-old scavenging for food at the roadside. Relatives told him that Rojerio’s parents had died and gladly handed him over when he offered to raise the boy.

Clemente adopted the other two children, both girls, in a similar way. Rojerio is now 15, and the two girls are 11 and 8. “The least that I can do is take a few children and feed them in my home,”

Clemente said. Clemente longs for an Adventist school where

his adopted children can study in Milange. “We as a church are supposed to invest in educa-

tion to invest in the future of the church,” he said.

Part of this quarter’s Thirteenth Sabbath Offering will help build such a school in Clemente’s town of Milange. Thank you for your mission offering.

Part I: Overview

Key Text: Revelation 5:9, 10

Study Focus: Revelation 6 describes the events that occur as the Lamb breaks the first six of the seven seals.

Introduction: Chapter 6 portrays the first six of the seven seals. This scene directly follows the vision of the heavenly throne room in chapter 5.

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. The Four Horsemen (Rev. 6:1–8) Portray the Progress of the Gospel and the Consequences of Its Rejection.

This interpretation depends on the identity of the white horse and its rider (Rev. 6:1, 2 [see theme I below] ).

II. The Main Old Testament Background of the Four Horses Involves the Curses of the Covenant.

The Old Testament covenant, with its blessings and curses, is adopted in chapter 6 as a metaphor of the gospel.

III. The Judgments Portrayed in Revelation 6 Affect the People of God. This builds on the covenant promises and threats made to Israel in Leviticus 26 and Deuteronomy 32.

IV. The “Souls Under the Altar” Passage Does Not Address the State of the Dead.

The fifth seal (Rev. 6:9–11) has often been misused to argue conscious- ness after death.

V. The Adventist Interpretation of the Sixth Seal Is Supported by the Text.

The Adventist interpreation of Revelation 6:12–14 indicates both a move- ment in time and a literal meaning for sun, moon, and stars.

Life Application: Class members are invited to explore the relevance of the historicist interpretation of Revelation 6:12–14 and the answer to the question in Revelation 6:17.

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Part II: Commentary

Revelation 6 is clearly based on chapter 5. The chapter opens with “and” (Greek: kai), indicating a connection to what precedes it. At the close of chapter 5, the Lamb is holding the scroll (Rev. 5:7, 8) and receiving the worship of the heavenly host (Rev. 5:12–14). As John continues looking (both chapters begin with John saying “and I saw” [Rev. 5:1, Rev. 6:1]), he sees the Lamb open seal after seal (Rev. 6:1, 3, 5, 7, 9, 12).

The events that occur as each seal is opened are not the content of the scroll. All seven seals need to be broken before the scroll can be unrolled and its contents seen (see Rev. 6:14).

Main Themes of Lesson 5 Elaborated:

I. The Four Horsemen (Rev. 6:1–8) Portray the Progress of the Gospel and the Consequences of Its Rejection.

This interpretation depends on the identity of the white horse and its rider (Rev. 6:1, 2). All the horses but this one produce afflictions. White in Revelation always represents Christ or His people. The crown (Greek: stephanos) worn by the rider is the victory crown. With only one exception (Rev. 9:7), this kind of crown is always associated with Christ and/or His people in the New Testament. In the f irst f ive chap- ters of Revelation the word for conquering (Greek: nikôn, nikêsêi) also refers consistently to Christ and His people (see, for example, Rev. 3:21). The rider on the white horse in Revelation 19 is clearly Christ as “The Word of God,” and that rider is parallel to this one in chapter 6.

Clearly the concept of counterfeits is a major theme in Revelation, but when counterfeits occur they are always clearly exposed as such to the reader. In Revelation 6:1, 2, on the other hand, there is no hint of evil. While the rider on the white horse in Revelation 19 wears the royal crown (Greek: diadêma), rather than the victory crown, the difference is explainable in terms of different stages of the conflict. Revelation 6 represents the church militant, while Revelation 19 rep- resents the church triumphant. The focus of the four horsemen seems to be the victory of Christ and the progress of both the gospel and resistance to the gospel.

II. The Main Old Testament Background of the Four Horses Involves the Curses of the Covenant.

The main theme of Revelation 4 and 5 is worship of God as Creator and the worthiness of the Lamb to apply His heavenly mediation to

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counter the threats on earth to God’s kingdom. The theme of Revelation 6 is the curses of the covenant. The word “curse” here is not profanity; rather, it expresses the consequences of disobedience (Lev. 26:21–26; Deut. 32:23–25, 41–43; and Ezek. 14:12–21). In the Old Testament, these curses were sword, famine, pestilence, and wild animals. The curses were often sevenfold (Lev. 26:21, 24) and in Zechariah’s vision were executed by four horses of different colors (Zech. 1:8–17, Zech. 6:1–8).

In the Old Testament, the covenant was between God and Israel. The blessings and curses of the covenant there occurred in a literal fashion in the nation of Israel. In the New Testament, faithfulness to Israel’s covenant is determined in relation to Christ. Those faithful to Christ are blessed (John 12:32; Acts 13:32, 33; 2 Cor. 1:20), and those who reject Him will suffer the curse of death and everlasting destruction (Matt. 25:41).

III. The Judgments Portrayed in Revelation 6 Affect the People of God.

Revelation 6 builds on the covenant promises and threats made to Israel in Leviticus 26 and Deuteronomy 32. While the judgments of the seven trumpets fall on all the wicked (Rev. 9:4, 20, 21), the judgments of the seven seals fall more specif ically on the unfaithful people of God. Satan’s kingdom has three parts in Revelation (Rev. 16:13, 19), and the judgments of the trumpets fall on different thirds of the earth (Rev. 8:7–12).

IV. The “Souls Under the Altar” Passage (Rev. 6:9–11) Does Not Address the State of the Dead.

Some readers assume that the “souls under the altar” represent bodiless consciousness after death. If taken literally, the meaning of this verse would be contrary to bodily resurrection (1 Cor. 15:42–44, 53) and to the teaching of Genesis 2:7, which sees the soul as the whole person, as well as Ecclesiastes 9:5, which indicates no consciousness after death. But the text in Revelation is clearly symbolic, echoing the story of Cain and Abel (Gen. 4:10, 11) and the altar of burnt offering in the Hebrew sanctuary, which is the only object in the sanctuary where anything happens at the base (Lev. 5:9).

The “souls” under the altar are not in a disembodied state in heaven. The altar of burnt offering represents the Cross of Christ and the persecution of believers, things that happen on earth. And the martyrs come to life again only at the beginning of the millennium

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(Rev. 20:4). As was the case with the blood of Abel, the martyrs are depicted as on earth, not in heaven. The crying out of the blood is a metaphorical way of saying that the things done to them are held in remembrance by God until their resurrection at the second coming of Jesus (1 Thess. 4:16).

V. The Historicist Interpretation of the Sixth Seal Is Supported by the Text.

In the book The Great Controversy and other pioneer Seventh-day Adventist works, Revelation 6:12–14 is applied to events in the relatively recent past. The text describes two earthquakes separated by a series of heavenly signs. The f irst earthquake was fulf illed by the Lisbon earthquake of 1755. This event was followed by the darkening of the sun and redness of the moon in 1780—and the falling of the stars in 1833. The complete disruption of both the sky and the surface of the planet was seen as still future.

Two reasonable questions have arisen about this way of reading Revelation 6:12–14. (1) The entire passage is governed by the opening phrase, “When he opened the sixth seal.” So the most natural grammatical reading is that all the events in the passage occur at the same time, not separated by decades. (2) Are the earthquakes, sun, moon, and stars to be taken literally, or are they symbols of some sort of spiritual malady? Both of these objections can be met by close observation of the Greek text.

First, the earthquake in Revelation 6:12 does not occur at the same time as the one in Revelation 6:14. The earthquake in Revelation 6:12 (“great earth- quake,” Greek: seismos megas) is paralleled to the earthquake in Revelation 11:13 (“great earthquake,” Greek: seismos megas). That earthquake takes place prior to the close of probation (which happens at the beginning of the seventh trumpet, see Rev. 10:7). On the other hand, the moving of every mountain and island (Rev. 6:14) is parallel to Revelation 16:20, well after the close of probation. So if the two earthquakes are separated by an unde- termined period of time, it is reasonable that the other events of Revelation 6:12–14 also could be fulfilled at different times.

Second, there is a threefold “like” or “as” (Greek: hōs) in verses 12 and 13. In Greek this conjunction regularly introduces symbolism, which works best when what comes before the hōs is literal. So the actual sun became black “like” sackcloth and the moon became “like” blood. The descriptions are symbolic, but the heavenly bodies are real.

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Part III: Life Application

1. Seventh-day Adventists have understood Revelation 6:12–14 as involving the Lisbon earthquake of 1755, the Dark Day of 1780, and the falling of the stars in 1833—almost 100 years of history. How does a comparison with Matthew 24 help or hurt that interpre- tation? What is the spiritual payoff of a historicist interpretation of the sixth seal?

A few English translations begin Matthew 24:30 (“at that time”) associating all the heavenly signs with the second coming of Jesus, which is still future. But the Greek simply has “and” (kai), so the original text is as open-ended as Revelation 6:12–14 turned out to be. Matthew 24 supports the historicist interpre- tation of Revelation 6.

The historicist view of prophecy assures us that (1) God is in control of history, (2) His mission for the end time and for His end-time people is clear, and (3) He cares deeply about His people, vindicating the martyrs (Rev. 6:11) and protecting as many as possible in the satanic chaos just before Jesus’ return (Rev. 7:1–3).

2. The conclusion of chapter 6 asks the question, “Who shall be able to stand?” (Rev. 6:17). What is the biblical answer to that question, and what relevance does that answer have for today? God has a people who will be able to stand in the very last days when the upheaval on earth will be at its greatest. Just as Jesus faced His last days before Calvary, the followers of Christ will likewise be dedicated to their calling. Today we should all be preparing for that momentous time. Next week we will discuss more concerning this issue.

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What do an 8-year-old boy in Botswana, an Angolan student in Zimbabwe, and a woman with no legs in São Tomé and Príncipe have in common? They are united by mission in the Southern Africa-Indian Ocean Division, which will receive this quarter’s Thirteen Sabbath Offering.

Read more in the Youth and Adult Mission Quarterly (bit.ly/adultmission) and the Children’s Mission Quarterly (bit.ly/childrensmission).

Thank you for supporting Adventist Mission with your prayers and Sabbath School mission offerings.

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MARVIN MOORE examines the entrance of sin, expands on God’s provision to save His children, and looks at God’s end-time church.

examines the entrance of sin, expands on God’s provision to save His children, and looks at God’s end-time church.

(page 44 of Standard Edition)

The Sealed People of God

Sabbath afternoon

Read for This Week’s Study: Revelation 7; 2 Pet. 3:9–14; Deut. 8:11–17; Rev. 14:4, 5, 12; Rev. 17:5; Rom. 3:19–24.

Memory Text: “ ‘These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb’ ” (Revelation 7:14, NKJV).

T he opening of the seven seals shows us that every person who claims to believe in Christ will receive blessings for faithfulness or curses for unfaithfulness. The first four seals describe God’s

disciplinary means to rouse His people from their spiritual lethargy and make them victorious. Yet, God’s people also suffer injustice and oppression in a world hostile to the gospel. At the opening of the sixth seal, God is ready to deal with those who harmed His people.

Chapter 7 is an interlude inserted parenthetically between the sixth and seventh seals. The sixth seal brings us to the second coming of Christ. As the wicked face judgment, Revelation 7 answers their ques- tion about who will stand on the day of Christ’s coming: those who have been sealed, the 144,000. The other characteristics of the 144,000 are given in Revelation 14:1–5.

There is also an interlude inserted between the sixth and seventh trumpets (Rev. 10:1–11:14). This interlude, which commences with the Second Great Awakening and the birth of the Advent movement, coincides with the same time period as the opening scenes of chapter 7 and focuses on the experience and task of God’s end-time people.

* Study this week’s lesson to prepare for Sabbath, February 9.

*February 2–8Lesson

(page 45 of Standard Edition)

February 3

Restraining the Winds Read Revelation 7:1–3 along with 2 Peter 3:9–14. What does John see?

How long are the angels supposed to restrain the winds? What will happen when the sealing is concluded?

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In the Old Testament, winds stand for destructive forces by which God executes judgments upon the wicked (Jer. 23:19, 20; Dan. 7:2). “As the angels of God cease to hold in check the fierce winds of human passions, all the elements of strife will be let loose.”—Ellen G. White, The Great Controversy, p. 614. These destructive forces are being restrained by divine intervention while the sealing of God’s people takes place.

In ancient times, the primary meaning of sealing was ownership. The meaning of the symbolic sealing in the New Testament is that “ ‘the Lord knows those who are His’ ” (2 Tim. 2:19, NKJV). God recog- nizes His own people and seals them with the Holy Spirit (Eph. 1:13, 14; 4:30). At the end-time, the seal on the forehead is given to God’s faithful people, who keep His commandments (Rev. 14:1, 12). It is not a visible mark put on one’s forehead, but as Ellen G. White states, it means “settling into the truth, both intellectually and spiritually, so they [God’s people] cannot be moved.”—Last Day Events, p. 220. In contrast, those who ultimately side with the beast receive the mark of the beast (Rev. 13:16, 17).

The faithfulness of God’s sealed people has been tested in every generation. However, the test of faithfulness in the final crisis will be the keeping of God’s commandments (see Rev. 12:17, Rev. 14:12). In particular, the fourth commandment will become the test of obedience to God (Rev. 14:7). As the Sabbath has been the sign of God’s people in biblical times (Ezek. 20:12, 20; Heb. 4:9, 10), so it will be the sign of loyalty to God in the final crisis.

At the time of the end, the seal also functions as a sign of protection from the destructive forces of the seven last plagues (see Ezek. 9:1–11 for the backdrop imagery of Rev. 7:1–3). Thus, the question raised in Revelation 6:17 receives the ultimate answer: those who will be able to stand protected on the day of God’s wrath are the sealed people of God.

Paul warns us not to grieve the Holy Spirit by whom we have been sealed (Eph. 4:30). What does that mean? How does one grieve the Holy Spirit? Once you have your answer, what choices can you make to help you not to grieve Him?

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sunday

(page 46 of Standard Edition)

February 4

The Sealed People of God Read Revelation 7:4–8. What is the number of God’s sealed people?

What is the meaning of that specific number?

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The announcement of the number of those who are sealed marks the completion of the sealing. John hears that their number is 144,000 from the 12 tribes of Israel. The reference here is not to a literal number but to what it signifies. The number 144,000 consists of 12 times 12 times 1,000. Twelve is a symbol of God’s people: the tribes of Israel and the church built upon the foundation of the Twelve Apostles (Eph. 2:20). Thus, the number 144,000 stands for the totality of God’s end-time people: “All Israel” (Jews and Gentiles) who are ready for Christ’s return and who will be translated without seeing death (Rom. 11:26, 1 Cor. 15:51–53).

The 12 tribes listed in Revelation 7 are, obviously, not literal, because the 12 tribes of Israel, encompassing both the Northern and Southern Kingdoms, are not in existence today. The 10 tribes of the Northern Kingdom were taken into captivity during the Assyrian conquest (2 Kings 17:6–23), where they became integrated with other nations. Thus, the 12 tribes do not constitute Judaism today.

Also, the list of the 12 tribes in Revelation 7 is like no other found in Scripture (compare Num. 1:5–15, Ezek. 48:1–29). Judah is listed as the first tribe (Rev. 7:5) instead of Reuben (compare with Num. 1:15). Also, the tribes of Dan and Ephraim, included in the lists of Numbers 1 and Ezekiel 48, are omitted from the list in Revelation 7, while Levi and Joseph are included instead (Rev. 7:7, 8). The obvious reason for the exclusion of Ephraim, and apparently Dan, from the list in Revelation 7 is that in the Old Testament these two tribes are apostate and idolatrous (1 Kings 12:29, 30; Hos. 4:17).

The list of the tribes in Revelation 7 is not historical but spiritual. The absence of Dan and Ephraim from the list suggests that the unfaithful- ness of these two tribes will have no place among God’s sealed people. Also, the church in the New Testament is referred to as the 12 tribes of Israel (James 1:1). The 12 tribes in Revelation 7 stand for the entire people of God who endure to the end, both Jews and Gentiles.

What Bible assurances does God give for those who will live through the time of trouble?

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Monday

(page 47 of Standard Edition)

February 5

The Great Multitude Read Revelation 7:9, 10. What group of saints does John see at this

point? How are they described, and where do they come from? What are they shouting before God’s throne?

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John sees a “great multitude, which no one could number,” who came “ ‘out of the great tribulation, and washed their robes and made them white in the blood of the Lamb’ ” (Rev. 7:14, NKJV). That is, they are a special group of people who, despite whatever tribulation they went through, have stayed faithful to Jesus, a faithfulness symbolized by their being covered in the robes of His perfect righteousness. The word “tribulation” is used very frequently in the Bible to refer to the things that believers suffer for their faith (see for example, Exod. 4:31, Ps. 9:9, Matt. 24:9, John 16:33, Rom. 5:3). Therefore, although some Adventist interpreters view this group as another representation of the 144,000, we could understand the “great multitude” as a reference to all the redeemed who have suffered for their faith down through the ages.

Here, too, in John’s description of the “great multitude, which no one could number,” we see, as we do in all the Bible, the great theme of salvation by grace. The only claim of the redeemed to salvation, to eternal life, to the new heavens and the new earth, is the righteousness of Christ, which is given to them by grace.

“Nearest the throne are those who were once zealous in the cause of Satan, but who, plucked as brands from the burning, have followed their Saviour with deep, intense devotion. Next are those who perfected Christian characters in the midst of falsehood and infidelity, those who honored the law of God when the Christian world declared it void, and the millions, of all ages, who were martyred for their faith. And beyond is the ‘great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, . . . before the throne, and before the Lamb, clothed with white robes, and palms in their hands.’ Revelation 7:9. Their warfare is ended, their victory won. They have run the race and reached the prize. The palm branch in their hands is a symbol of their tri- umph, the white robe an emblem of the spotless righteousness of Christ which now is theirs.”—Ellen G. White, The Great Controversy, p. 665.

Yes, we are covered with the righteousness of Christ, a gift of faith. But how can we maintain that faith and stay faithful amid trials and tribulation? Or, even more important, how do we maintain that faith and faithfulness in times of ease and prosper- ity? (See Deut. 8:11–17.)

Tuesday

(page 48 of Standard Edition)

February 6

Those Who Follow the Lamb Read Revelation 14:1–5. What are the three chief characteristics of

the 144,000 saints? How are these characteristics related to the description of the end-time saints in Revelation 14:12?

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Revelation 14:4, 5 is a description of the 144,000 that aligns with God’s last day people, who “keep the commandments of God, and the faith of Jesus” (Rev. 14:12). Although they experienced the fullness of Satan’s wrath in the final crisis, they have remained firm because of their close relationship with Jesus.

In light of Revelation 17:5, in what sense have the 144,000 not been defiled with women? How is the purity of their character related to the fact that they are redeemed from the earth as the “firstfruits to God” (Rev. 14:4, NKJV)?

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Sexual immorality is a symbol of unfaithfulness to God. Revelation 17:5 talks about the end-time harlot Babylon and her daughters, with whom all the people of the world will commit fornication (see also Rev. 18:3). However, the 144,000 will remain loyal to Christ and resist the defiling relationships with Babylon and the apostate churches. The 144,000 “follow the Lamb wherever He goes” (Rev. 14:4, NKJV).

The 144,000 are further described as the ones who have been “redeemed from among men” as “firstfruits to God and to the Lamb” (Rev. 14:4, NKJV). In ancient Israel, the firstfruits were the best fruits of the harvest offered to God (Num. 18:12). The word “firstfruits” can refer to saved people as distinct from those in the world (James 1:18), but in Revelation the 144,000 are clearly a special group because they will be translated without seeing death (1 Cor. 15:50–52). Thus, they are the firstfruits of the larger harvest of the saved through all the ages (see Rev. 14:14–16).

What are ways we can, even unknowingly, be in danger of com- mitting spiritual fornication? Why do we delude ourselves if we think we are not in such danger?

Wednesday

(page 49 of Standard Edition)

Salvation to Our God and the Lamb Read Revelation 14:5 along with 2 Peter 3:14 and Jude 24, 25.

Revelation describes God’s end-time people as “without fault.” How is this state achievable?

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The final characteristic of the 144,000 is that “in their mouth was found no guile: for they are without fault before the throne of God” (Rev. 14:5). While the people of the world choose to believe Satan’s lies, God’s end-time people, who are without deceitfulness in speech or conduct, will receive the love of the truth so as to be saved (2 Thess. 2:10, 11).

“Without fault” (Greek am -omos, “blameless”) refers to the fidelity of the 144,000 to Christ. In the Bible, God’s people are called to be holy (Lev. 19:2, 1 Pet. 2:9). Abraham (Gen. 17:1) and Job (Job 1:1) were blameless. Christians are called to be holy and without blemish before God (Eph. 5:27, Phil. 2:15).

Read Romans 3:19–24. Why must we always keep this crucial truth before us?

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In the closing days of this world’s history, the 144,000 will reflect the character of Christ. Their salvation will reflect what Christ has done for them and in them rather than their own holiness and works (see Eph. 2:8–10). The 144,000 have washed their robes and made them white in the blood of the Lamb (Rev. 7:14) and, as such, are found “spotless and blameless” before God (2 Pet. 3:14, NASB).

“We need to be refined, cleansed from all earthliness, till we reflect the image of our Saviour, and become ‘partakers of the divine nature.’ . . .

“When the conflict of life is ended, when the armor is laid off at the feet of Jesus, when the saints of God are glorified, then and then only will it be safe to claim that we are saved, and sinless.” —Ellen G. White, Selected Messages, book 3, pp. 355, 356.

How can we live a life of sanctification in active preparation for eternity and yet not suffer from the pitfalls of perfectionism and fanatical holiness?

Thursday February 7

(page 50 of Standard Edition)

February 8

Further Thought: Read Ellen G. White, “Sinlessness and Salvation,” pp. 353–357, in Selected Messages, book 3.

The identity of the 144,000 is a hotly debated issue. What seems evi- dent in Revelation is that the 144,000 are the last generation of God’s people in the closing days of this earth’s history. We know that they will go through the time of trouble and be protected from the seven last plagues (see Ps. 91:7–16) and that their loyalty will be tested like no generation in the past.

Exactly who will be in that group is not revealed to us. Their identity is one of the secrets that God has kept for Himself (Deut. 29:29). Only the future will reveal who will be a part of this group of saved saints. Regarding this mystery, we have been given a warning:

“Christ says that there will be those in the church who will present fables and suppositions, when God has given grand, elevating, enno- bling truths which should ever be kept in the treasure house of the mind. When men pick up this theory and that theory, when they are curious to know something it is not necessary for them to know, God is not leading them. It is not His plan that His people shall present something which they have to suppose, which is not taught in the Word. It is not His will that they shall get into controversy over questions which will not help them spiritually, such as, Who is to compose the hundred and forty-four thousand? This those who are the elect of God will in a short time know without question.”—Ellen G. White, Selected Messages, book 1, p. 174.

Discussion Questions:  Think of the following admonition: “Let us strive with all the power that God has given us to be among the hundred and forty-four thousand.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 970. How can you put these words into practice? How does this striving impact your daily decisions?

 An important characteristic of the 144,000 end-time saints is the singing of the new song. It is a song that no one else can sing because it is a song of experience—an experience that no other group in history ever had (Rev. 14:3, 4; Rev. 15:2, 3). As you think of your own life, how does your present spiritual walk reflect a song of a fresh experience with God? Or does your life reflect your past stale stories of God’s works in your life, lacking evidence of present commitment? What changes can you make right now to help you recommit your life to Him?

 What is the difference between just knowing about Christ and truly knowing Him? If someone were to ask you, “What is Christ like?” what would you answer, and why?

Friday

79 Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e Checklist for a Spouse By andrew Mcchesney, Adventist Mission

Lena Engel made a list of the qualities that she sought in her future hus- band after she broke up with her first boyfriend.

At the top of her list: a spiritual person. He must be organized, accept responsibility, and have leadership qualities. She also wanted someone with similar hobbies such as exercising and nature.

Lena’s mother shook her head. “You’ll have a hard time finding a man like this,” she said. Lena, a German native, met her first boyfriend in high school and, after

graduating, left him in Europe so she could work for a year as a mission teacher in the South American country of Guyana. In the jungles, she reflected about her boyfriend and realized that she had pursued the relationship based on feelings.

Back in Germany, Lena ended the relationship and made the checklist that she showed to her mother.

Months passed, and Lena immersed herself in university studies without any time or interest in marriage. One morning during personal devotions, she felt impressed to read Ellen G. White’s Letters to Young Lovers and make a new list.

The list ended up being 75 percent new, cutting through feelings and culture to reach the heart of a relationship (read the list at the link: bit.ly/lenas-list). With the list in hand, Lena saw ways to improve in her own life. She wondered where she would find a man who met the criteria. Immediately she remem- bered Gerson.

Lena had met Gerson, a fellow German missionary, in Guyana, and they had taught at the same high school for several months. They remained friends in Germany.

Although Lena had been taught to allow the man to take the lead, she made her interest clear to Gerson the next time that they met at a church event.

Gerson joyfully recognized her interest but resolved to seek God’s approval before revealing his own feelings. For three months, he read the Bible, The Adventist Home, and Letters to Young Lovers to gain a better understanding

of God’s will for marriage. Finally, he realized that he and Lena shared similar principles and, with the blessing of his parents and grandparents, reached out to Lena.

Today, Lena and Gerson Engel are happily married and teach at Bogenhofen, a Seventh-day Adventist boarding school in Austria.

“Ellen White gives great advice on how to find the right husband or wife,” Lena said. “Read and practice what she says, and you’ll be richly blessed.”

Part I: Overview

Key Text: Revelation 6:17

Study Focus: Revelation 7 answers the question of Revelation 6:17: Who will be able to stand at the second coming of Jesus?

Introduction: Revelation 7 reveals the importance of being sealed in order to survive the calamities that accompany the Second Coming.

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. The Meaning of Seals and Sealing Documents are sealed to conceal or validate their contents. People are sealed as a sign of ownership or for protection.

II. Ephesians 4:30 and the Cosmic Conflict In context, the grieving of the Spirit is a localized version of the cosmic conflict.

III. Is the Number 144,000 Literal or Symbolic? The lesson interprets the number symbolically, which is supported in theme III in Part II.

IV. Are the 144,000 and the Great Multitude Two Different Groups or Two Ways of Describing the Same End-Time People of God?

The lesson is ambiguous regarding the answer to this question. See further discussion of this issue in the “Commentary” section in part II.

V. Romans 3:19–24 and the Meaning of “Without Fault” (Rev. 14:5) The lesson references Romans 3 to argue against a perfectionistic inter- pretation of “without fault.” This argument is further elaborated in part II.

Life Application: Class members are invited to reflect on God’s restraining of evil in today’s world, and the meanings of both the military imagery in Revelation 7:1–8 and the new song that only the 144,000 can sing (Rev. 14:3).

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Part II: Commentary

Chapter 7 is inserted parenthetically between the sixth (Rev. 6:12–17) and seventh (Rev. 8:1) seals. Chapter 6 closes with the opponents of God calling on the rocks and mountains to hide them from the face of God and the wrath of the Lamb (Rev. 6:15, 16). They then close with the poignant statement, “For the great day of His wrath has come, and who is able to stand?” (Rev. 6:17, NKJV). That question is answered in chapter 7 with the appearance of two groups: the 144,000 (Rev. 7:4–8) and the great multitude (Rev. 7:9–14). In order to survive the calami- ties that accompany the Second Coming, it is necessary to be sealed (Rev. 7:1–3). The end result is a people who stand blameless before the throne of God (Rev. 14:5) and serve Him in His temple (Rev. 7:15). The purpose of Revelation 7 and 14, within their larger context, is to identify what God’s people will be like just before the Second Coming.

Main Themes of Lesson 6 Elaborated:

I. The Meaning of Seals and Sealing

In the ancient world, sealing a book had two main purposes. One sealed a book to conceal its contents from view (Isa. 29:11, Rev. 10:4) or to validate the contents as being authentic or official (1 Kings 21:8, Esther 8:8, Jer. 32:44). Concealment seems to be the basic purpose of sealing the book in Revelation 5. The book was already validated by being in God’s possession. Breaking the seals and opening the book would bring its contents into view.

A more symbolic use of the word sealing had to do with people. Sealing a person could be a sign of ownership (Eph. 1:13, Eph. 4:30, 2 Tim. 2:19, Rev. 14:1) or a sign of protection (Ezek. 9:4–6). In early Judaism sealing was associated with circumcision. In second-century Christianity, sealing was associated with baptism. So the sealing of the people by God would be a sign that they belong to God (2 Tim. 2:19, Rev. 9:4) and that God knows the ones who belong to Him. In a spiritual sense, sealing validates where a person stands with God.

But the sealing of Revelation 7 is different. Here the “servants of God” (Rev. 7:3 [already sealed in the f irst sense] ) are sealed as a pro- tection against the calamities that accompany the end time (Rev. 6:15– 7:3). See the f irst point under the “Life Application” section below.

II. Ephesians 4:30 and the Cosmic Conflict

In light of the discussion above, it may surprise some that the lesson refers to Ephesians 4:30 in the context of this end-time sealing for protection.

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The context of Ephesians 4:30 is a list of moral behaviors that grieve the Spirit (Eph. 4:25–5:2). But there is an apocalyptic ele ment to this list of behaviors. Believers are to give “no opportunity to the devil” (Eph. 4:27, RSV, ESV). Instead, they are to be imitators of God (Eph. 5:1). So grieving the Spirit is in the context of the cosmic conflict between God and Satan. The believer is to imitate the character of God (truth, honesty, graceful and encouraging speech, kindness, tenderheartedness, forgive- ness, love, self-sacrifice), rather than the character of Satan (lying, anger, stealing, abusive speech, bitter ness, hardheartedness, slander, hatred). As is the case in the book of Revelation, the little battles of daily character work are tied to the much bigger conflict in the universe.

III. Is the Number 144,000 Literal or Symbolic?

A symbolic reading of the number is to be preferred. 1. The list of 12 tribes is not found in this form anywhere else; it is not a

literal list. In proof of point, Judah is listed first, instead of Reuben. Joseph (father of Ephraim and Manasseh) replaces Ephraim. The tribe of Dan is missing from the list, and Levi is included (compare Num. 1:5–15, Num. 13:4–15). They also are not listed in birth order (Gen. 49:3–28).

2. Revelation 1:1 tells us the whole book of Revelation was “signified” (KJV [Greek: esêmanen, often translated “made known”] ) in symbolic language referring to the future. So in Revelation the best way to approach the text is to treat everything as a symbol, unless it is obvious that a literal meaning is intended.

3. Interpreting the tribes as literal descendants of Jacob flies in the face of the fact that at least 10 of those tribes are essentially lost to his- tory. Some Jews can still trace their lineage back to Judah, Benjamin, or Levi—but not the rest.

IV. Are the 144,000 and the Great Multitude Two Different Groups or Two Ways of Describing the Same End-Time People of God?

Some believe that the two groups are different; some believe that they are the same. In this lesson, we will first look at an argument for the groups being the same.

The terms used for God’s end-time people are often interchangeable in Revelation. John never sees the 144,000 in chapter seven. He hears the number (Rev. 7:4), but “after these things” when he looks, he sees a group that no one can number, a great multitude (Rev. 7:9). This is said to be a literary pattern in Revelation. John hears one thing (Lion) then sees its opposite (Lamb); but the two are different ways of describing

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one reality (Rev. 5:5, 6; see also Rev. 1:10–12; Rev. 17:1, 3). On the other hand, there are many who believe that the 144,000 and the

great multitude are two different groups—the former representing God’s end-time people and the latter representing God’s people throughout all the ages. Those supporting this view usually point out the differences between the groups. The 144,000 are a number from the 12 tribes of Israel who are seen on the earth and appear before the four winds are released. In contrast, the great multitude cannot be numbered, are from every nation, are seen before the throne, and appear after the great tribulation. Also, Revelation 14:1–5 further distinguishes the 144,000 from that group.

V. Romans 3:19–24 and the Meaning of “Without Fault” (Rev. 14:5)

Romans 3 makes clear that nothing a human being can do earns justif ica- tion before God (Rom. 3:20). All have sinned and therefore fall short of the glory of God (Rom. 3:23). The present tense of “fall short” (NKJV [Greek: husterountai] ) means that we will always need a Savior and the forgiveness that His sacrif ice has provided for us. Not until the sins are blotted out and we are given the f inishing touch of immortality will that change. So “without fault” does not mean without the need of forgiveness. It means the kind of loyalty in which one would rather die than sin. The 144,000 trust Jesus to keep their robes clean (Rev. 7:14) and are uncom- promising in their obedience to the One who redeemed them (Rev. 14:4, 5). It is His righteousness after all.

Part III: Life Application

1. Reflecting on Revelation 7:1–3, do you think we are living in a time when God is restraining evil forces or a time when they are being let loose? If God is the One restraining, who is the one doing all the dam- age? When God does act in judgment, why does He do so? Some pos- sible answers include the following:

In many ways today’s turbulent times seem as if everything is falling apart. On the other hand, compared to the horrors of the Holocaust and World War II, the casualties of terrorism are fairly minor in scope, and most neighborhoods seem reasonably safe. So one could argue we still live in a time of restraint.

The finger of blame for the evils in the world falls clearly on Satan in the book of Revelation (Rev. 9:11, Rev. 12:12). He, not God, is the destroyer.

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When God acts in judgment, the purpose is not usually to destroy but to discipline His people (as in Rev. 3:19, Heb. 12:5–7) or to deliver them from harm by evil forces (Rev. 20:7–10). Satan is relentless in his pursuit of destruction. If it were not for the restraining influence of God’s Spirit, things would be far worse than they are now. When God does execute His final judgment to destroy sin and sinners, it is called His “strange act” (Isa. 28:21).

2. Why is there so much military imagery in the Bible? Military imager y is familiar to people today, as well, given that the news, action movies, and spy thrillers keep war activity at the center of people’s consciousness. God meets people where they are, using familiar language to illustrate spiritual truths. In Revelation, care- ful observa tion tells us that the most important battles are often a war of words and ideas. The war in heaven is between Christ and the “accuser of our brethren” (Rev. 12:10, 11). Those who survive the battle of Armageddon are those practicing spiritual watchful- ness (Rev. 16:14–16).

3. What is the meaning of the “new song” in Revelation 14:3? Why can no one sing that song except the 144,000? The 144,000 have a unique experience, passing through the character-shaping events of the end time (Rev. 7:1–3, Rev. 14:1–5). The tribulations of the end time will develop in them a unique appreciation for Christ that would not have happened otherwise. God does not will the troubles of the end time, but He uses them to enhance the Christlikeness of His followers. The end-time believers will then be able to play a unique role in eternity (Rev. 7:14, 15 [see theme IV in the “Commentary” section in Part II] ).

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(page 52 of Standard Edition)

The Seven Trumpets

Sabbath afternoon

Read for This Week’s Study: Rev. 8:1–13; Num. 10:8–10; Ezek. 10:2; Rev. 10:1–11; Dan. 12:6, 7; Rev. 11:1–13; Leviticus 16.

Memory Text: “But in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be fin- ished, as He declared to His servants the prophets” (Revelation 10:7, NKJV).

I n the scene of the fifth seal, we saw that the cry of God’s oppressed people reflects the cry of the faithful of all ages. These faithful ones were portrayed as souls under the altar, crying to God for justice

and vindication, saying: “ ‘How long, O Lord?’ ” (Rev. 6:10, NKJV). The voice from heaven urged them to wait, because the day was coming when God would judge those who harmed them. Revelation 6:15–17 pictures Jesus returning to this earth and bringing judgment upon those who did evil to His faithful followers.

The scene of the fifth seal represents the experience of God’s suffering people throughout history, from the time of Abel until the time when God will finally judge and avenge “ ‘the blood of His servants’ ” (Rev. 19:2, NKJV). God’s suffering people must remain firm and believe that God hears the prayers of His people.

The vision of the seven trumpets shows that, throughout history, God already has intervened on behalf of His oppressed people and has judged those who harmed them. The purpose of the seven trumpets is to assure God’s people that heaven is not indifferent to their suffering.

* Study this week’s lesson to prepare for Sabbath, February 16.

*February 9–15Lesson

(page 53 of Standard Edition)

February 10

The Prayers of the Saints Revelation 8 opens with a picture of seven angels standing before

God, ready to blow their trumpets. Before the trumpets are blown, another scene is inserted. Its purpose is to explain the theological meaning of the trumpets.

Read Revelation 8:3, 4 along with the description of the daily ser- vices in the temple in Jerusalem given below: a Jewish commentary on the Bible explains that at the evening sacrifice the lamb was placed upon the altar of burnt offering, and the blood was poured out at the base of the altar. An appointed priest took the golden censer inside the temple and offered incense on the golden altar in the Holy Place. When the priest came out, he threw the censer down on the pavement, producing a loud noise. At that point, seven priests blew their trumpets, marking the end of the temple services for that day.

One can see how the language of the evening service is used in Revelation 8:3–5. It is significant that the angel receives incense at the “golden altar which was before the throne” (Rev. 8:3, NKJV). The incense represents the prayers of God’s people (Rev. 5:8). Their prayers are now being answered by God.

Revelation 8:3–5 provides important information regarding the trum- pets in Revelation:

a. The seven trumpets are God’s judgments on rebellious humanity in response to the prayers of His oppressed people.

b. The trumpets follow the death of Jesus as the Lamb and run con- secutively throughout history until the Second Coming (see Rev. 11:15–18).

Read Revelation 8:5 along with Ezekiel 10:2. How does Ezekiel’s vision of hurling fire upon apostate Jerusalem elucidate the nature of the trumpets in Revelation?

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The angel fills the censer with fire from the altar and hurls it down to the earth. Significantly, this fire comes from the very altar on which the prayers of the saints were offered. The fact that the fire comes from that very altar shows that the seven trumpet judgments fall upon the inhabitants of the earth in answer to the prayers of God’s people and also that God will intervene in their behalf in His appointed time. The throwing down of the censer also may be a warning that Christ’s inter- cession will not last forever. There will be a close of probationary time (see Rev. 22:11, 12).

sunday

(page 54 of Standard Edition)

February 11

The Meaning of the Trumpets In portraying God’s interventions on behalf of His people, Revelation

uses the imagery of trumpets in the Old Testament. Trumpets were an important part of the daily life of ancient Israel (see Num. 10:8–10 and 2 Chron. 13:14, 15). Their sound reminded people of the worship in the temple; trumpets also were blown in battle, at harvesttime, and during festivals.

Blowing trumpets went hand in hand with prayer. During worship in the temple or during the festivals, the trumpets “reminded” God of His covenant with His people. They also reminded people to be ready for the “day of the Lord” (Joel 2:1). During battle, the trumpet sound gave key instruction and warnings and called upon God to save His people. This concept is the backdrop for the trumpets in Revelation.

Read Revelation 8:13 and Revelation 9:4, 20, 21. Who are the objects of the judgments of the seven trumpets?

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The events triggered by the trumpets in Revelation denote God’s intervention in history in response to the prayers of His people. While the seals concern primarily those who profess to be God’s people, the trumpets herald judgments against the inhabitants of the earth (Rev. 8:13). At the same time, they are warnings for those who dwell on the earth to bring them to repentance before it is too late.

The seven trumpets cover the course of events from John’s time until the conclusion of this earth’s history (Rev. 11:15–18). They are blown while intercession goes on in heaven (Rev. 8:3–6) and the gospel is being preached on earth (Rev. 10:8–11:14). The judgments of the trumpets are partial; they affect only one third of creation. The seventh trumpet announces that the time has arrived for God to assume His rightful rule. The seven trumpets apply approximately to the same peri- ods covered by the seven churches and the seven seals:

(a) The first two trumpets herald judgments upon the nations that crucified Christ and persecuted the early church: rebellious Jerusalem and the Roman Empire.

(b) The third and fourth trumpets portray heaven’s judgment against the apostasy of the Christian church in the medieval period.

(c) The fifth and sixth trumpets describe the warring factions in the religious world during the late medieval and post-Reformation periods. These periods are characterized by increasing demonic activity that ulti- mately draws the world into the battle of Armageddon.

No question, history is bloody and full of pain and sorrow. How should this sad reality help us realize just how wonderful what we have been promised through Jesus really is?

Monday

(page 55 of Standard Edition)

February 12

The Angel With an Open Book The sixth trumpet brings us to the time of the end. What are God’s

people called to do during this time? Before the seventh trumpet sounds, an interlude is inserted, explaining the task and experience of God’s people at the end time.

Read Revelation 10:1–4. What is happening here?

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“The mighty angel who instructed John was no less a person- age than Jesus Christ.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 971. He places His feet on the sea and the land, signifying His universal rule and that what He is about to proclaim has worldwide significance. He shouts with the roar of a lion. A lion’s roar symbolizes God’s voice (see Hos. 11:10, Rev. 5:5).

John is not allowed to write down what the thunders have said. There are things concerning the future that God has not revealed to us through John.

Read Revelation 10:5–7. Compare this passage with Daniel 12:6, 7. What words do they have in common?

When the Angel states that there will “be time no longer” (Rev. 10:6), the Greek word chronos shows that He refers to a period of time. This points back to Daniel 12:6, 7, where an angel states the persecution of the saints will last for a time, times, and half a time, or 1,260 years (a.d. 538–1798) during which the church was persecuted by the papacy (compare Dan. 7:25). Since in Daniel and Revelation a prophetic “day” symbolizes a year (Num. 14:34, Ezek. 4:6), 360 “days” equal 360 years, and three and a half times (or “years”) equals 1,260 “days” or years. Sometime after this prophetic period, the end would come.

The statement that time will be no longer refers to the time prophe- cies of Daniel, particularly the 2,300 prophetic days of Daniel 8:14 (457 b.c.–a.d. 1844). After this period, there no longer will be prophetic time periods. Ellen White states: “This time, which the angel declares with a solemn oath, is . . . prophetic time, which should precede the advent of our Lord. That is, the people will not have another message upon definite time. After this period of time, reaching from 1842 to 1844, there can be no definite tracing of the prophetic time. The longest reckoning reaches to the autumn of 1844.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 971.

What does this statement from Ellen White tell us about why we must avoid all future date setting?

Tuesday

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Wednesday February 13

Eating the Scroll Read Revelation 10:8–11. Eating in the Bible is used to describe the

acceptance of a message from God in order to proclaim it to the people (see Ezek. 2:8–3:11, Jer. 15:16). When received, the message is good news; but when it is proclaimed, it sometimes results in bitterness as it is resisted and rejected by many.

John’s bittersweet experience in eating the scroll (representing the book of Daniel) is related to the unsealing of Daniel’s end-time prophe- cies. John here represents God’s end-time remnant church that is com- missioned to proclaim the everlasting gospel (see Rev. 14:6, 7) at the close of Daniel’s time prophecy (Dan. 7:25) or 1,260 days/years.

The context indicates that John’s vision points to another bittersweet experience at the conclusion of the prophetic 2,300-year period. When, on the basis of Daniel’s prophecies, the Millerites thought that Christ would return in 1844, that message was sweet to them. However, when Christ did not appear as expected, they experienced a bitter disappoint- ment and searched the Scriptures for a clearer understanding.

John’s commission to “prophesy again” to the world points to Sabbath-keeping Adventists, raised up to proclaim the message of the Second Coming in connection with the prophecies of Daniel and Revelation.

Read Revelation 11:1, 2. What is John ordered to do?

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This passage continues the scene of Revelation 10. John was com- manded to measure the temple, the altar, and the worshipers. The concept of measuring in the Bible refers figuratively to judgment (see Matt. 7:2). The temple that was to be measured is in heaven, where Jesus ministers for us. The reference to the temple, the altar, and the worshipers points to the Day of Atonement (see Lev. 16:16–19). This day was a day of “measuring,” as God judged His people. Thus, Revelation 11:1 refers to the judgment that takes place prior to the Second Coming. This judgment concerns exclusively God’s people— the worshipers in the temple.

Revelation 11:1 shows that the heavenly-sanctuary message lies at the heart of the final gospel proclamation, which includes the vindica- tion of God’s character. As such, it gives the full dimension of the gos- pel message regarding the atoning work of Christ and His righteousness as the only means of salvation for human beings.

Keeping in mind how central blood was to the Day of Atonement ritual (see Leviticus 16), how can we always keep before us the reality that the judgment is good news? Why is this truth so important?

(page 57 of Standard Edition)

The Two Witnesses Read Revelation 11:3–6. In what ways do the two witnesses reflect

Zerubbabel and Joshua in their royal and priestly roles? See Zech. 4:2, 3, 11–14.

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The idea of two witnesses comes from the Jewish legal system, which requires at least two witnesses to establish something as true (John 8:17). The two witnesses represent the Bible—both Old and New Testaments. The two cannot be separated. God’s people are called to proclaim the full Bible message to the world—“ ‘the whole counsel of God’ ” (Acts 20:27, NKJV).

The witnesses are pictured as prophesying in sackcloth during the prophetic period of 1,260 days/years (a.d. 538–1798). Sackcloth is the garment of mourning (Gen. 37:34); it points to the difficult time when the truths of the Bible were buried, and covered over, by human traditions.

Read Revelation 11:7–13. In your own words, describe what happened to the two witnesses at the end of the prophetic 1,260 days/years.

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The beast that kills the two witnesses arises from the very abode of Satan. This killing of the witnesses applies historically to the atheistic attack on the Bible and the abolition of religion in connection with the events of the French Revolution. The antireligious system established in France possessed the moral degradation of Sodom, the atheistic arro- gance of Egypt, and the rebelliousness of Jerusalem. What happened to Jesus in Jerusalem now happens to the Bible by this antireligious system.

The resurrection of the witnesses points to the great revival of interest in the Bible in the aftermath of the French Revolution, which resulted in the rise of the Second Advent movement with its restoration of Bible truth, the establishment of Bible societies, and the worldwide distribution of the Bible.

Right before the end, the world will witness one final global Bible proclamation (Rev. 18:1–4). This final message will provoke opposi- tion empowered by the demonic entities, working miracles, to deceive the world and draw worshipers of the beast into a final battle against God’s faithful witnesses (see Rev. 16:13–16; Rev. 14:12).

Thursday February 14

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February 15

Further Thought: The seventh trumpet (Rev. 11:15–18) signals the conclusion of this earth’s history. The time has come for God to reveal His power and to reign. This rebellious planet, which has been under the dominion of Satan for thousands of years, is about to come back under God’s dominion and rule. It was after Christ’s death on the cross and His ascension to heaven that Christ was proclaimed to be the legitimate ruler of the earth (Rev. 12:10, 11). Satan continues to wreak all the havoc he can, knowing that his time is short (Rev. 12:12). The seventh trumpet heralds that the usurping powers have been dealt with and that this world finally has come under Christ’s rightful rule.

The seventh trumpet outlines the content of the remainder of the book: (1) The nations were angry: Revelation 12–14 describes Satan as filled with anger (Rev. 12:17), who with his two allies—the sea beast and the earth beast—prepares the nations of the world to fight against God’s people. (2) Your wrath has come: God’s answer to the anger of the nations is the seven last plagues, which are referred to as God’s wrath (see Rev. 15:1). (3) The time for the dead to be judged is described in Revelation 20:11–15. (4) And to reward God’s servants is portrayed in Revelation 21 and 22. (5) To destroy those who destroy the earth: Revelation 19:2 states that end-time Babylon is judged because it destroyed the earth. The destruction of Satan, his hosts, and his two allies is the final act in the drama of the great controversy (Rev. 19:11–20:15).

Discussion Questions:  At times we find that preaching the gospel can be a bitter experience (Rev. 10:10); our words are rejected and mocked, and we ourselves can be rejected and mocked. Sometimes preaching can even stir up opposition. What Bible characters can you think of who faced such trials, and what can we learn from their experi- ences for ourselves?

 Reflect on the following statement: “Again and again have I been warned in regard to time setting. There will never again be a message for the people of God that will be based on time. We are not to know the definite time either for the outpouring of the Holy Spirit or for the coming of Christ.”—Ellen G. White, Selected Messages, book 1, p. 188. What problems do you see with drafting overly detailed prophetic charts of the final events after 1844? How can one safeguard against the pitfalls that charts like these may bring?

Friday

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e

Missionary Changed My “F” By eugene fransch

I was an average student in my theology classes at Solusi College in pre- independent Zimbabwe. My hardest subject was Greek, and the highest grade that I ever got was a “C.”

When I wrote my final Greek exam, I knew that I had failed. “Doc, I failed again,” I said as I handed it to the professor, Dr. Leo Raunio. He smiled and said, “It’s OK.” For the next week, I mourned the fact that I couldn’t graduate. I had planned

to get married a month later, and the notion of spending another six months redoing Greek was unthinkable.

Then Dr. Raunio, a retirement-age missionary born in Finland, called me into his office, and I understood for the first time the meaning of God’s grace.

“I’ve been watching you for four years on this campus,” Dr. Raunio said. “I’ve seen you change from a radical fellow to a hardworking young man who loves the Lord. I noticed that even the music on your tape recorder changed from rock and roll music to Christian music.”

I was surprised that he had observed something that no one else seemed to have noticed.

“You have done well on your other subjects and passed,” Dr. Raunio said. “But you have battled with Greek. I know how much this graduation means to you in three weeks. I know you have done all you could to pass your Greek exam but failed.

“Still, I want to give you grace,” he said. “I know the Lord has a plan for you in the work that you are going to do. By grace, I’m going to give you a passing grade so you can graduate.”

Then he prayed for God to guide my future work. Little did I know how far God would take me. The Lord helped me to

work for 18 years as youth ministries director for the Adventist Church in Zimbabwe. After that, I served as youth director at the church division for seven years. I also received a doctorate in leadership. Every day, I pray for God’s help to extend grace to others, just as it was given to me.

God sees potential in us even in our lowest state of sin. He sees what we can accomplish once we’re filled with His Spirit. We also should stop looking

at the present and adopt God’s eyes to see the future potential in others.

eugene fransch, 61, is associate secretary with the Zimbabwe Union Conference based in Bulawayo, Zimbabwe. Leo Raunio died at the age of 72 in 1984, three years after Eugene’s graduation.

Part of a 2015 Thirteenth Sabbath Offering went to Solusi University to double the size of its crowded cafeteria from 500 seats to 1,000.

Part I: Overview

Key Text: Revelation 10:7

Study Focus: The seven trumpets (Rev. 8:2–11:18) build on a vision of the heav- enly ministry and the incense altar (Rev. 8:3, 4) and contain an “interlude” (Rev. 10:1–11:14) that offers a view of God’s people in the midst of the horrific sixth trumpet (Rev. 9:13–21).

Introduction: The purpose of the trumpets is clarified in connection with the fifth seal (Rev. 6:9–11). Reference to both the golden altar of incense and the altar of burnt offering, as well as to the prayers of the saints in Revelation 8:3, 4, connects the trumpets with the scene in Revelation 6:9, 10. The seven trumpets answer the prayers of the saints for judgment on those who have persecuted them. Therefore, the events portrayed in the trumpets likely fall on the opponents of God’s people throughout Christian history.

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. The Meaning of Trumpets in the Bible

II. The Time When the Trumpets Begin

III. The Meaning of the Imagery in the First Six Trumpets

IV. The Relation of the “Interlude” to the Seven Trumpets

V. The Allusion to Daniel 12 in Revelation 10

Life Application: After reading about the trumpets, consider how the trum- pets and the fifth seal offer encouragement to those who suffer for the sake of the gospel and reveal the fate of those who oppose the gospel.

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Part II: Commentary

The seven trumpets of Revelation (particularly Rev. 8:2–9:21) is one of the most diff icult passages in the Bible to interpret. Adventist stu- dents of the Bible have not come to agreement on its meaning through the years. But there are aspects of the passage that are reasonably clear, and some of these are elaborated below.

Main Themes of Lesson 7 Elaborated:

I. The Meaning of Trumpets in the Bible

The Greek words for trumpets and trumpeting occur 144 times in the Greek translation of the Old Testament. The vast majority of those references (105 out of 144) concern either signaling in warfare, wor- ship, and prayer—or a combination thereof. The clearest single passage on the meaning of trumpets is Numbers 10:8–10. In ancient Israel the trumpets were always to be handled by the priests (Num. 10:8), even in warfare. So there is a spiritual meaning that Israel was to discern in the blowing of trumpets. Signaling trumpets represented a prayer to God for intervention in battle (Num. 10:9). Likewise, in the temple and on the feast days, the blowing of trumpets invited God’s spiritual intervention in the lives of His people (Num. 10:10). So the essential meaning of trumpets in the Old Testament is covenant-based prayer, calling on God to remember His people.

Most of the occurrences of trumpets and trumpeting in the New Testament are in Revelation 8 and 9. At f irst glance, it might seem that signaling in warfare is the primary meaning in the seven trumpets of Revelation. But the connection between the trumpets and the f ifth seal (see “Introduction”) underlines the prayer theme as the primary one here, too. The trumpets are a response to the prayers of the suf- fering saints of God (Rev. 6:9, 10; Rev. 8:2–6). It assures them that God has noticed their suffering, and, even though He may seem silent in their experience, He is already acting in history against those who have persecuted them (compare Rev. 6:10 and Rev. 8:13 [see “Life Application” number 1] ).

II. The Time When the Trumpets Begin

The throwing down of the censer (or fire) in Revelation 8:5 suggests to some Adventist interpreters a glimpse of the close of probation. The seven trumpets seem to forecast events in the course of Christian history leading up to that event. A number of indications in the text substantiate this interpretation.

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First, the pattern in the first half of the book is that the visions begin with the New Testament era and cover events throughout Christian history. Second, whatever the casting down of the censer (fire) in Revelation 8:5 means, probation is clearly not yet closed at the time of the sixth trumpet. The intercession at the altar is still taking place (Rev. 9:13). The gospel is still going forth (Rev. 10:11; 11:3–6). That the “interlude” of Revelation 10:1–11:13 should be included in our understanding of the sixth trumpet is shown in theme IV on page 96. Finally, the proclamation of the gos- pel ends and probation fully closes only at the sounding of the seventh trumpet (Rev. 10:7). So the seven trumpets of Revelation seem to cover the whole course of history from John’s day to the close of probation and final events.

III. The Meaning of the Imagery in the First Six Trumpets

1. The f irst trumpet uses the Old Testament language of God’s judgments (hail, f ire, and blood [Exod. 9:23–26, Isa. 10:16–20, Ezek. 38:22]) directed against symbols of God’s Old Testament people (vege tation and trees [Ps. 1:1–3; Isa. 61:3; Jer. 11:16, 17]). Hence comes the lesson’s suggestion that the f irst trumpet represents God’s judgment on the Jerusalem that had rejected Christ (Matt. 23:37, 38; Luke 23:28–31).

2. The second trumpet recalls, in general, God’s judgments on those who opposed Him (Exod. 7:19–21), and in particular the fall of ancient Babylon (Jer. 51:24, 25, 41, 42). The lesson, therefore, associates this trumpet with the fall of the Roman Empire (compare Peter’s apparent designation of Rome as “Babylon” in 1 Pet. 5:13).

3. The symbolism of the third trumpet parallels biblical imagery for the work of Satan (Isa. 14:12–19, Luke 10:18, Rev. 12:9). But the symbolism of lamp, springs, rivers, and water suggests spiritual life and growth (Ps. 1:3; Ps. 84:6, 7; Ps. 119:105; Jer. 2:13). The falling of the stars and the embittering of the waters connect the two ideas, suggesting a perversion of truth and a rise of apostasy. The lesson, therefore, associates this trumpet with the condition of the church in the Middle Ages.

4. In the fourth trumpet, the sources of light (sun, moon, and stars) are darkened, the symbols of truth are partially eclipsed. This darken- ing could represent the deepening of apostasy in the church (Exod. 10:21–23, Job 38:2, Isa. 8:22, John 1:4–11, John 3:18–21).

5. With the f ifth trumpet, the partial darkness of the fourth becomes

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total and worldwide (Rev. 9:1, 2). This represents the triumph of religious apostasy and secularism in the modern age. With God and truth totally eclipsed, sinful humankind is left to the demonic torment of destructive desires (Rev. 9:3–11, Luke 10:17–20). The only safety is in a genuine relationship with God (Rev. 9:4; Eph. 1:13, 14).

6. While the f irst f ive trumpets have many allusions to ancient Egypt, the sixth trumpet particularly echoes biblical accounts regarding ancient Babylon. There are references to the river of Babylon (Rev. 9:14), the idolatry of Babylon (Rev. 9:20; Dan. 5:4, 23), and the fall of Babylon (Rev. 9:21, Isa. 47:9–12). There also are many parallels with the sixth bowl (Euphrates, battle language, demonic imagery [Rev. 16:12–16]). So the sixth trumpet describes an opposition to God similar to that of end- time Babylon (Rev. 17:4, 5).

IV. The Relation of the “Interlude” to the Seven Trumpets

The trumpets focus on the wicked (Rev. 9:4, 20, 21), but the “interlude” (Rev. 10:1–11:13) focuses on God’s people. The “interlude,” however, is not separate from the trumpets; it is part of the sixth trumpet. Revelation 8:13 describes three woes coming upon those who live on the earth. The first is the fifth trumpet (Rev. 9:12). The second woe is the sixth trumpet, but it does not end until Revelation 11:14. So the bulk of chapters 10 and 11 are part of the sixth trumpet. While the forces of evil are gathering for the final crisis during the sixth trumpet (Rev. 9:16), the forces of the righteous are gathering to counter them (Rev. 7:4, Rev. 10:1–11:13).

V. The Allusion to Daniel 12 in Revelation 10

One of the clearest allusions to the Old Testament in all of Revelation is found in Revelation 10:5, 6. Revelation 10:5, 6 and Daniel 12:7 have eight major words in common. Both passages have heavenly f igures standing on or above bodies of water. In both cases, the heavenly f igure raises his hand to heaven and swears by the One who lives forever and ever. The connec- tion between the “time, times, and half a time” of Daniel 12:7 (NKJV) with the “time no longer” of Revelation 10:6 indicates that the angel of Revelation 10 is announcing the close of Daniel’s time prophe cies in the context of the sixth trumpet (preparation for the f inal events, see theme IV above).

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Part III: Life Application

The material in the seven trumpets does not lend itself to a great deal of life application. But the teacher could ask the following questions, with possible answers suggested:

1. How does the connection between the introduction to the trumpets (Rev. 8:3–5) and the fifth seal (Rev. 6:9–11) offer encouragement to those suffering for the sake of the gospel today? The martyrs’ cry for judgment in the fifth seal is answered by the seven trumpets. The message of the trumpets is that God sees the suffering of His people and responds to the injustice, not only at the end of time — but throughout the course of history. Like Job, we may not always understand what God is doing, but we have reason to trust Him even in the darkest times.

2. The judgments of the first two trumpets fall on those powers that combined to crucify Jesus (the religious authorities of Jerusalem under Caiaphas and Roman civil authority under Pilate). What does this fact tell us about opposition to the gospel? Opposition to the gospel tends to come in two distinct forms—opposition from inside the church and from outside the church. Jesus was crucified when the leaders of Israel (inside) combined forces with outside powers (Rome). The greatest opposition often comes from those who profess the same faith but are really wolves in sheep’s clothing.

A similar dynamic is seen in the parable of the prodigal son (Luke 15:11–32). The father is ultimately rejected by the son who stayed. While appearing to be loyal, in the end he is motivated by selfish gain.

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(page 60 of Standard Edition)

Satan, a Defeated Enemy

Sabbath afternoon

Read for This Week’s Study: Revelation 12; Gen. 3:15; Isa. 14:12–15; Dan. 7:23–25; 2 Thess. 2:8–12; Rev. 13:13, 14; Rev. 19:20.

Memory Text: “ ‘And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death’ ” (Revelation 12:11, NKJV).

R evelation 12–14 prepares us for the last-day events section of the book (Rev. 15:1–22:21). While the first half of the book (Rev. 1:1–11:19) describes the spiritual struggles of the church

in a hostile world throughout the Christian Era, the remainder focuses on key events leading up to the Second Coming and God’s kingdom.

The purpose of chapter 12 is to give us the big picture behind the final crisis of world history. It shows us the development throughout history of the great controversy between Christ and Satan.

In the book of Revelation, Satan is the archenemy of God and His people. His existence is real, and he stands behind all evil and rebellion in the universe. He knows that his last chance to succeed against God before the Second Coming is to win the battle of Armageddon. So, he focuses all his efforts on preparing for that event.

Revelation 12 is intended to provide God’s people with an assurance that Satan will not succeed. It is also a warning that Satan is determined and will wage all-out war against God’s last-day remnant church and that their only hope and power to overcome is found in Christ.

* Study this week’s lesson to prepare for Sabbath, February 23.

*February 16–22Lesson

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February 17

The Woman and the Dragon Read Revelation 12:1–5. In vision, John sees two great signs. The first is

a woman pregnant with a Child, and the second is a dragon. What do these signs (or symbols) represent, and what do these verses teach?

A woman in the Bible is used as a symbol for God’s people (2 Cor. 11:2): a chaste woman stands for faithful believers, while a harlot stands for apostate Christians. The woman in Revelation 12 first symbolizes Israel, to whom the Messiah came (Rev. 12:1–5); in verses 13–17 she stands for the true church that gives birth to the remnant.

This woman is portrayed as clothed with the sun and with the moon under her feet. The sun represents the glory of Christ’s character, His righ- teousness (Mal. 4:2). He is “the light of the world” (John 8:12), and His people are to reflect the light of God’s loving character to the world (Matt. 5:14–16). The moon, as “the lesser light” (Gen. 1:16), points to the Old Testament promises foreshadowing the work of Christ in the gospel era.

The next thing John sees in the vision is a “fiery red dragon having seven heads and ten horns” (Rev. 12:3, NKJV). This dragon is later identified as Satan (Rev. 12:9). His “tail,” symbolizing the means used to deceive (Isa. 9:14, 15; Rev. 9:10), dragged a third of the stars from heaven down to the earth (Rev. 12:4). This action shows that, having fallen from his exalted position in heaven (Isa. 14:12–15), Satan was able to deceive a third of the angels. These fallen angels are the demons who assist the devil in opposing God and His work of salvation (see 1 Tim. 4:1). Revelation also uses the dragon, described as “having seven heads and ten horns,” as a symbol of those agents in the world used by Satan—pagan Rome (Rev. 12:4) and spiritualism (Rev. 16:13). “The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primar- ily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.”—Ellen G. White, The Great Controversy, p. 438.

Read Revelation 12:9. Satan is called “that serpent of old” (NKJV). What connection exists between Genesis 3:15 and the dragon’s attempt to destroy the seed of the woman “as soon as it was born” (Rev. 12:4)?

From the beginning, Satan was waiting for the Messiah—the Child to be born—in order to destroy Him. When the Messiah was finally born, Satan used pagan Rome (also symbolized as the dragon in Revelation 12:4) to try to destroy Him (see Matt. 2:13–16). But the Child was “caught up to God and His throne” (Rev. 12:5, NKJV).

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February 18

Satan Cast Down to Earth Read Revelation 12:7–9, which talks about a war in heaven. What

was the nature of that war that resulted in Satan’s expulsion from heaven?

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Satan was cast out of heaven at the beginning of the great contro- versy, when he rebelled against God’s government. He wanted to seize God’s throne in heaven and be “like the most High” (Isa. 14:12–15). He stood in open revolt against God but was defeated and exiled on earth. However, by deceiving Adam and Eve, Satan usurped Adam’s rule over this world (Luke 4:6). As the self-proclaimed ruler of this world (John 12:31), Satan claimed the right to attend the heavenly council as earth’s representative (Job 1:6–12). However, since his defeat at the cross, Satan and his fallen angels have been confined to the earth as a prison until they receive their punishment (2 Pet. 2:4, Jude 6).

By His death, Jesus redeemed what was lost, and Satan’s true char- acter was revealed before the universe. “Satan saw that his disguise was torn away. His administration was laid open before the unfallen angels and before the heavenly universe. He had revealed himself as a murderer. By shedding the blood of the Son of God, he had uprooted himself from the sympathies of the heavenly beings. Henceforth his work was restricted.”—Ellen G. White, The Desire of Ages, p. 761. Before the whole universe, the rule over the earth was transferred from Satan to Jesus, and He was proclaimed the legitimate ruler over the earth (Eph. 1:20–22, Phil. 2:9–11).

Jesus foretold this event, saying: “ ‘Now judgment is upon this world; now the ruler of this world will be cast out’ ” (John 12:31, NASB).

With this judgment on Satan, the “ ‘salvation and strength, and the kingdom of our God, and the power of His Christ have come’ ” (Rev. 12:10, NKJV). Satan still has limited power to harm God’s people on earth, but it is with a realization that “he has a short time” left (Rev. 12:12, NKJV). Although his time is indeed “short,” he is doing all that he can to cause pain, suffering, and havoc here.

What does Revelation 12:11 teach about how to defend against the devil? (See also Eph. 6:10–18.)

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The War on Earth Read Revelation 12:13, 14. Having been barred from heaven, Satan

continues his attack on the church during the prophetic 1,260 days/ years. How was God involved with the church during that period?

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“The casting down of Satan as an accuser of the brethren in Heaven was accomplished by the great work of Christ in giving up his life. Notwithstanding Satan’s persistent opposition, the plan of redemp- tion was being carried out. . . . Satan, knowing that the empire he had usurped would in the end be wrested from him, determined to spare no pains to destroy as many as possible of the creatures whom God had created in his image. He hated man because Christ had manifested for him such forgiving love and pity, and he now prepared to practice upon him every species of deception by which he might be lost; he pursued his course with more energy because of his own hopeless condition.” —Ellen G. White, The Spirit of Prophecy, vol. 3, pp. 194, 195.

No question, Satan continues his activities on earth by pouring his fury against the great object of Christ’s love on earth—the church. However, the church finds divine protection in the desolate, wilderness places of the earth during the prophetic period of 1,260 days/years.

The period of Satan’s persecution is mentioned twice in Revelation 12 in terms of 1,260 days/years (Rev. 12:6) and “a time and times and half a time” (Rev. 12:14, NKJV). Both time periods refer to the duration of the little horn’s persecuting activity mentioned in Daniel 7:23–25. In the Bible, prophetic days symbolize years. The time in history that fits this prophetic period is a.d. 538–1798, during which time the Roman Catholic church, as a church-state power, dominated the Western world until 1798, when Napolean’s General Berthier brought Rome’s oppres- sive power to an end, at least temporarily.

During this long period of persecution, the dragon spews flooding waters out of his mouth in order to destroy the woman. Waters repre- sent peoples and nations (Rev. 17:15). Armies and nations were sent by Rome against God’s faithful people during this time. Near the end of this prophetic period, a friendly earth swallows the waters and saves the woman, providing a safe haven for her. This provision points to the refuge that America, with its religious freedom, supplied (Rev. 12:16).

Think of how long the persecution here lasted: 1,260 years. What should this great duration tell us about how limited we are in understanding why things, such as the return of Christ, seem to be taking so long, at least from our perspective?

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February 20

War Against the Remnant Read Revelation 12:17. At the end time, against whom does Satan

make all-out war?

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The word “rest,” or “remnant,” describes those who remain faithful to God while the majority apostatize (1 Kings 19:18, Rev. 2:24). While the majority of people in the world side with Satan at the end of time, a group of people whom God raised up after 1798 will remain faithful to Christ in the face of Satan’s full fury.

What are the two characteristics of the remnant in Revelation 12:17? How can one be sure that he or she belongs to God’s end-time remnant?

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The end-time remnant keeps God’s commandments. Revelation 13 shows that the first tablet of the Decalogue will be central to the end-time conflict. The key component of the first four commandments is worship. The main issue in the final crisis is who should be worshiped. While the people in the world will choose to worship the image of the beast, the remnant will worship God the Creator (Rev. 14:7). The fourth command- ment, the Sabbath, points specifically to God as our Creator, which is one reason it will play a pivotal role in the final crisis at the end.

Also, the end-time remnant’s second characteristic is that they “have the testimony of Jesus Christ,” which Revelation 19:10 (NKJV) explains is “ ‘the spirit of prophecy.’ ” By comparing this verse with Revelation 22:9, we see that John’s “brethren” who have the testimony of Jesus are prophets. Therefore, “the testimony of Jesus” refers to Jesus testifying to the truth through His prophets, just as He did through John (Rev. 1:2). Revelation shows that at the time of the end, God’s people will have the “spirit of prophecy” in their midst to guide them through those difficult times, as Satan will make every effort to deceive and destroy them. As Adventists, we have been given that gift of prophetic insight in the min- istry and writings of Ellen G. White.

What do you see as some of the most incredible insights we have been given through “the spirit of prophecy”? What obligations does this gift put on us, individually and as a church?

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Satan’s End-Time Strategy Revelation 12:17 marks a shift in Satan’s strategy as he tries to win

the people of the world and even seeks to deceive Christ’s faithful fol- lowers. Throughout Christian history, Satan has opposed God’s work of salvation, primarily by means of subtle compromise within the church and through coercion and persecution from without. History shows that, while successful for many centuries, this strategy was counteracted by the Reformation and the gradual rediscovery of Bible truth by God’s people. However, as Satan realizes that his time is running out, he intensifies his efforts and goes “to wage war” against God’s end-time remnant (Rev. 12:17, MEV). His attacks on the remnant will include a large element of deception. Demons working miracles and spiritualistic manifestations will be introduced (Rev. 16:14). This shift in Satan’s strategy corresponds to the transition from a historical to an end-time focus (see Matt. 24:24).

It is significant that the word “deceive” is used regularly in Revelation 12-20 to describe Satan’s end-time activities. The word “deceive” begins (Rev. 12:9) and concludes (Rev. 20:7–10) the description of Satan’s end- time activities in Revelation.

Read 2 Thessalonians 2:8–12 along with Revelation 13:13, 14 and Revelation 19:20. What is the nature of Satan’s end-time deception?

Revelation 12–20 portrays Satan, endeavoring to deceive the world (see Rev. 12:9, 13:14, 18:23, 19:20, 20:8). He uses, in turn, political and religious powers to do his work: pagan Rome, symbolized by the dragon (Rev. 12:4, 5); followed by a power symbolized by the sea beast (Rev. 12:6, 15; Rev. 13:1–8); and, finally, a power symbolized by the earth beast (Rev. 13:11). Throughout the rest of the book, the members of this satanic triad—paganism/spiritualism as symbolized by the dragon; Roman Catholicism, symbolized by the sea beast; and apostate Protestantism, symbolized by the lamblike, or earth beast—are inseparably united in opposing God’s activities in the world. They work together to deceive people, in order to turn them away from God and to get them to side with Satan in the “battle of that great day of God Almighty” (Rev. 16:13, 14, NKJV). These false religious systems will be destroyed together at the Second Coming (Rev. 19:20), while the dragon, symbolizing the devil, who worked through these earthly powers (Rev. 12:9), will be destroyed at the end of the thousand years (Rev. 20:10). Revelation shows that the end-time deception will be so great that most people will be led to choose the way of destruction (Matt. 7:13).

Twice in Revelation a call is made for wisdom and spiritual discern- ment in order to perceive and withstand the deceptive nature of Satan’s end-time activities (Rev. 13:18, Rev. 17:9). What kind of wisdom is in view here? According to James 1:5, how can we obtain that wisdom?

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February 22

Further Thought: Read Ellen G. White, “Snares of Satan,” pp. 518– 530, in The Great Controversy.

The purpose of Revelation 12 is, first of all, to tell God’s people that end-time events are a part of the great conflict between Christ and Satan. The book warns God’s people about what they are facing today and are about to confront in an even more serious manner in the future—an experienced and furious enemy. Paul warns us of the end- time activity “of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved” (2 Thess. 2:9, 10, NKJV).

Revelation urges us to take the future seriously and make our depen- dence on God our priority. On the other side, Revelation assures us that although Satan is a strong and experienced enemy, he is not strong enough to overcome Christ (see Rev. 12:8). For God’s people, hope can be found only in the One who in the past has victoriously defeated Satan and his demonic forces. And He has promised to be with His faithful followers “ ‘always, even to the end of the age’ ” (Matt. 28:20, NKJV).

Discussion Questions:  As Seventh-day Adventists, we see ourselves as fulfilling the characteristics of the end-time remnant. What a privilege! Also, what a responsibility! (See Luke 12:48.) Why must we be careful, however, not to think that this role guarantees our own personal salvation?

 “We talk altogether too much about the power of Satan. It is true that Satan is a powerful being; but I thank God for a mighty Saviour, who cast the evil one from heaven. We talk of our adver- sary, we pray about him, we think of him; and he looms up greater and greater in our imagination. Now why not talk of Jesus? Why not think of his power and his love? Satan is pleased to have us magnify his power. Hold up Jesus, meditate upon him, and by beholding, you will become changed into his image.”—Ellen G. White, The Advent Review and Sabbath Herald, March 19, 1889. In what ways do Christians magnify Satan’s power? On the other hand, what dangers are there in denying not just the reality of Satan’s power but the reality of his very existence, as well?

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105 Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e Gift of Time By andrew Mcchesney, Adventist Mission

Tracey Lee, a mother of four living near Fort Worth, Texas, in the United States wondered what gift she could give to God.

She didn’t have much money, and she has struggled for years with attention- deficit disorder. But between homeschooling and five pets, she realized that she had one thing that she could dedicate to the Lord: time.

So, Tracey volunteered to correspond with inmates through a prison min- istries program at Grandview Seventh-day Adventist Church in Grandview, Texas.

“The more I did it, the more I enjoyed it,” Tracey said. “I felt like I was making a difference, so I have continued doing it.”

Six years later, she is responsible for a prison ministries program larger than her church of about 35 members. She guides dozens of inmates through Bible correspondence lessons every week and maintains contact with about 300 people.

It is unclear how many people have been baptized through her work, but several inmates have described big changes in their lives. One inmate wrote that a family member exclaimed during a prison visit, “What did you do? I see something different about you. There is like a glow about you.”

“I got an opportunity to witness to this person because they saw a differ- ence in me,” the inmate wrote to Tracey. “Thank you for taking the time to teach me.”

Tracey, 46, was raised in a Sunday church, got married, and spent several years visiting various churches, trying to find a place to grow her children. One day, she was browsing at a half-priced bookstore with her eldest son, Kyle, when a customer struck up a conversation.

“He mentioned Grandview as a church and invited us to come try it out,” Tracey said.

The family attended a couple of church concerts and began to attend wor- ship services on Saturdays. About seven months after joining the church, Tracey volunteered to help with prison ministries.

The prison work not only gives her joy but also has helped her control the attention-deficit disor- der. Tracey said she is thrilled that it has forced her to stop procrastinating and to organize her week in such a way that she can assist the inmates in a timely manner—and care for her family at the same time.

Tracey still doesn’t have much money, but she is eager to keep giving her time.

“That’s what I feel that I need to give,” she said.

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Part I: Overview

Key Text: Revelation 12:11

Study Focus: Revelation 12 covers the entire sweep of Christian history, with glimpses of the universal war that lies behind the conflicts of earth.

Introduction: Revelation 12 portrays the history of both Old and New Testament Israel in four stages: (1) the period before the birth of Christ, with a glimpse of Israel represented by a woman (Rev. 12:1, 2) and the original expulsion of Satan from heaven (Rev. 12:3, 4); (2) the birth, ascension, and enthronement of Christ, with a flashback to the war in heaven, as seen in the light of the Cross (Rev. 12:5, Rev. 7–11); (3) the history of the Christian church between the two advents of Jesus, with a particular focus on the persecution of the church during the Middle Ages (Rev. 12:6, 13–16); and (4) the experience of the end-time remnant in the final days of earth’s history (Rev. 12:17).

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. What Happens When New Characters Appear in Revelation?

II. The Nature of the Cosmic Conflict

III. Application of the Year-Day Principle

IV. The Biblical Concept of the Remnant

V. The Testimony of Jesus

Life Application:

1. How does awareness of the cosmic conflict affect the way we look at the world and the way we find meaning and purpose in it?

2. What is the significance of the cosmic conflict on our understanding of the character of God?

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Part II: Commentary

Revelation 12 portrays the history and experience of the church from the birth of Christ (Rev. 12:5) to the f inal crisis of earth’s history (Rev. 12:17). As such, it sets the stage for Revelation’s primary focus on end-time events from chapter 13 on (see next week’s lesson for details on Revelation 13).

Main Themes of Lesson 8 Elaborated:

I. What Happens When New Characters Appear in Revelation?

There is an important literary pattern in the book of Revelation. Whenever a new character appears in the story, the author pauses the narrative and offers a visual description of that character and a bit of his or her previ- ous history. This “freeze-frame” device often helps the reader identify the character. After this introduction, the character plays a role in the larger story.

In chapter 1, Jesus appears as a character in the vision for the f irst time (Rev. 1:12–18 [He is named earlier: Rev. 1:5, 9]). There is a visual description (Rev. 1:12–16) and a bit of His previous history (Rev. 1:17, 18), followed by His actions in the subsequent vision (Revelation 2 and 3). In chapter 11, the two witnesses are introduced similarly (Rev. 11:3–6), followed by their actions in the context of the vision (Rev. 11:7–13).

Two new characters appear at the beginning of Revelation 12 (Rev. 12:1–4). First, there is a visual description of a woman (Rev. 12:1) and a bit of her previous history (Rev. 12:2). Then a dragon appears and is similarly introduced (Rev. 12:3, 4). Only then do both characters begin to act in the context of the vision itself (Rev. 12:5–9). The male child of verse 5, on the other hand, is not introduced with a visual descrip- tion, probably because He has already been introduced earlier in a different form (Rev. 1:12–18).

II. The Nature of the Cosmic Conflict

The war in heaven is described in military language. There is the lan- guage of “war” (Rev. 12:7 [Greek: polemos] ) and “f ighting” (Greek: polemêsai, epolemêsen). These Greek words normally describe armed conflict. But they can be used in f igurative ways, as well, to heighten the drama of quarrels and verbal disagreements (James 4:1). Upon closer examination, the war in heaven is more a war of words than a military event. There are four main evidences for this in chapter 12.

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First, the dragon sweeps a third of the stars down from heaven with his tail (Greek: oura). The tail is an Old Testament symbol for a prophet who teaches lies (Isa. 9:15). Second, the dragon is def ined in Revelation 12:9 as “that ancient serpent” (NIV), a clear reference to the lies about God spoken to Adam and Eve in the garden (Gen. 3:1–6). Third, the dragon/Satan is cast out of heaven as the “accuser of our brothers” (ESV) in Revelation 12:10. It is his accusing words, rather than physical weapons, that result in his being cast out. And f inally, the dragon/Satan is overcome by “the blood of the Lamb and by the word of their testimony” (Rev. 12:11, NKJV). So the war of Revelation 12 is not a military battle; it is a war of words and ideas.

III. Application of the Year-Day Principle

The year-day principle is crucial for the correct interpretation of apocalyp- tic prophecy. It goes something like this: “In apocalyptic prophec y, periods of time are symbolic, so that its fulfillment should be counted in years.” This principle is not stated as such in Scripture. But the Bible gives us the pattern by highlighting day-for-a-year equivalencies. In Numbers 14:34, Israel’s 40 days that led to rebellion correspond to a predicted 40 years of wandering in the wilderness. In Ezekiel 4:5, 6, the prophet is to lie down one day for each year of Israel and Judah’s disobedience. In Leviticus 25, the concept of a week with its Sabbath is extended from days to years. People would farm the land for six years and let the land “rest” during the seventh, or sabbatical, year. Daniel 9 contains 70 “weeks,” or 490 years. So the sabbatical concept also highlights year-day thinking in biblical times.

But when should one apply prophetic days as years? There are sev- eral guiding principles to consider. (1) Because apocalyptic prophe- cies, such as are found in Daniel and Revelation, are full of symbols, a symbolic meaning for any numbers in the prophecy should be considered. (2) Year-day numbers tend to be the kind one would not use in normal speech. No parent, for example, would say that his or her child is 1,260 days old, 42 months old, or, even less, say that the child is as old as 2,300 evenings and mornings! (3) In a sequence of prophetic events, if the prophecy makes more sense when counting the days as years, one should do so. For example, in Daniel 7, each of the four beasts rules for multiple decades, even hundreds of years. But when the chief opponent of God appears, it rules for only three and a half “times,” or years (Dan. 7:25). From the perspective of the end of history, it becomes evident that this unusual prophetic time period of Daniel 7 should be interpreted using the day-year principle.

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IV. The Biblical Concept of the Remnant

The people of God in the final conflict are called the “remnant” (Greek: loipôn) in Revelation 12:17. The original meaning of “remnant” is “survivors of a disaster.” Because of flood, earthquake, or conquest, a tribe or people could be totally destroyed. The survival of a remnant brought hope that the tribe or people could be restored to greatness in the future (see Isa. 1:9). Within the Old Testament, a moral or spiritual meaning also came to be attached to “remnant.” The remnant was a “believing minority”—through whom God could ultimately save the human race from extinction in spite of the presence of sin and evil in the world (Gen. 7:23).

As a result, “remnant” was used in three different ways in the Old Testament. (1) Historical Remnant. This is the group that has survived a great judgment of God in the past, such as the Jews who went into exile to Babylon or remained in the land. Such a group is visible, nameable, and countable. (2) Faithful Remnant. This term refers to those among a given historical remnant who remain faithful to God’s message and mission of that historical time. These are those whom God knows are faithful to Him (2 Tim. 2:19). They are not always as visible as the historical remnant (1 Kings 19:14–18). (3) Eschatological Remnant. The eschatological rem- nant is made up of all who are faithful during the end time (Joel 2:31, 32). This eschatological remnant comprises those who “will be able to stand” (Rev. 6:17) and who “endure to the end” (Matt. 24:13).

The book of Revelation clearly refers to at least two types of the rem- nant. The faithful remnant in Thyatira are those who survive the apos- tasy of that period (Rev. 2:24). An eschatological, or end-time, remnant emerges just before the close of probation (Rev. 11:13; Rev. 12:17). It is God’s purpose that this f inal remnant faithfully prepare the way for the second coming of Jesus, as John the Baptist prepared the way for Christ’s f irst advent.

V. The Testimony of Jesus

One of the marks of the remnant in Revelation 12:17 is that they are those who “have” (Greek: echontôn) the “testimony of Jesus” (Greek: tên marturion Iêsou). This means that John foresaw an end-time revival of the kind of visionary, prophetic gift he himself was given (Rev. 1:2). This meaning for “testimony of Jesus” is conf irmed by a careful comparison of Revelation 19:10 and Revelation 22:8, 9. Those who hold to the testimony of Jesus in Revelation 19:10 are called “the prophets” in Revelation 22:9. Seventh-day Adventists see this gift fulf illed in the ministry of Ellen G. White.

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Part III: Life Application

1. How do you see the world differently because of the cosmic con- flict? What would it be like to live without that knowledge? The cosmic conflict powerfully answers the three great questions of philosophy: (1) Where did I come from? (2) Where am I going? and (3) Why am I here? Knowledge of the cosmic conflict pro- vides meaning and purpose to all that we do, connects us to something bigger than ourselves, and enables us to be relaxed about the future, knowing it is safely in God’s hands.

2. What is the significance of the heavenly war on our picture of what God is like? God’s side in the cosmic conflict places priority on love and self-sacrifice, respects the freedom of God’s creatures, and does not coerce but, rather, is patient, seeking to provide per- suasive evidence. On the other hand, Satan seeks to win by perse- cution (force) and deception (telling lies). The casting out of Satan in Revelation 12:9, 10 means that the hosts of heaven no longer take his lies seriously: his arguments have lost credibility, and he is not wanted there anymore.

Our picture of God, to a large degree, determines how we live and behave. If we think of God as severe and judgmental, we become more like that. If we think of God as gracious and self- sacrificing, we become more like that. We become like the God we worship.

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Satan and His Allies

Sabbath afternoon

Read for This Week’s Study: Revelation 13, Rev. 17:8, Dan. 7:24, 2 Thess. 2:2–12, Rev. 12:14–16, 1 Kings 18:38.

Memory Text: “Then the dragon was angry with the woman, and he went to wage war with the remnant of her offspring, who keep the commandments of God and have the testimony of Jesus Christ” (Revelation 12:17, MEV).

R evelation 12 describes Satan’s attacks against God’s faithful people, including persecution by pagan Rome and later papal Rome during the 1,260 days/years (a.d. 538–1798; see Rev.

12:6, 13, 14 and Lesson 7, Tuesday). Chapter 13 describes in more detail Satan’s attacks during Christian history with the help of two allies, both portrayed as beasts. Under Satan’s direction, the dragon and these two beasts will unite at the end of time to oppose God’s redemptive activi- ties and seek to win the allegiance of the world.

A word of caution is necessary. It is easier to interpret prophecies already fulfilled in the past. But when we come to prophecies yet to be fulfilled, as we do in Tuesday’s study, we need to be more cautious. God shows us what will happen at the time of the end so that we will not be surprised, but He does not tell us every detail we would like to know.

We must always remember that while these prophecies tell us what will happen at the end, they do not tell us when and exactly how the final events will unfold. We must, therefore, be careful not to speculate beyond what prophecy tells us. Let us not forget that the prophecies of Revelation have practical purposes: to teach us how to live today and to be prepared for the future.

* Study this week’s lesson to prepare for Sabbath, March 2.

*February 23–March 1Lesson

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February 24

The Beast From the Sea Read Revelation 13:1–4, 8 and Revelation 17:8. What are the charac-

teristics of this beast, and what are the phases of its existence?

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John watches as a monstrous beast rises out of the sea. While a beast represents a political power, the description of the sea beast points to a political power that has religion as a dominant characteristic. The sea sym- bolizes the largely populated area of Europe out of which the sea beast rises to power after the downfall of the Roman Empire (see Rev. 17:15).

John describes the beast as it emerges from the water. The beast has seven heads and ten horns, the same as the dragon in Revelation 12:3, 4, showing its close connection with pagan Rome. Upon the heads of the beast is a blasphemous name, and upon the horns are royal crowns. The heads of the beast are the kingdoms that Satan has used to persecute God’s people throughout history (see Rev. 17:9–11). The blasphemous name points to the divine title the beast claims. The ten horns point to Daniel 7:24, symbolizing the nations that sprang out of the Roman Empire after its demise. These characteristics of the sea beast all point to the papacy that grew out of the pagan Roman Empire.

The beast from the sea resembles a leopard with feet of a bear and the mouth of a lion. As such, the beast combines the characteristics of the four beasts (symbols of world empires) in Daniel 7:2–7: Babylon, Media- Persia, Greece, and Rome. However, John lists them in reverse order, which from his first-century perspective shows that the sea beast is related to the fourth beast of Daniel 7, the Roman Empire.

The dragon (the pagan Roman Empire empowered by Satan) gave the beast his power, his throne, and great authority. Just as the Father has given His throne and authority to Christ (Rev. 2:27), so Satan invests the beast as his coregent and representative on earth.

Revelation 13:5–7 states that the period of the beast’s persecuting activities through Christian history is 42 “months.” As we have seen, persecution of the pure woman lasted for “a time and times and half a time;” that is three and a half “times” or prophetic “years” (Rev. 12:13, 14; compare Dan. 7:25). Forty-two prophetic “months” equals 30 days multiplied by 42, or 1,260 days/years (Rev. 12:6). Therefore, “a time and times and a half a time,” 42 “months,” and 1,260 “days” all refer to the same time period of 1,260 years.This phase ends when John sees “one of his [the beast’s] heads as if it had been mortally wounded” (emphasis sup- plied). The subsequent healing of this deadly wound points to a time after 1798 when the beast would be revived and its power restored. The healing of the deadly wound draws the admiration of the world, and they worship both the dragon and the beast.

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February 25

The Activities of the Sea Beast Revelation 13:5 specifies a time period of persecution that we talked

about in yesterday’s study. The 42 months of the beast’s activities is the same time period as the 1,260 days/years of the persecution of the woman/church in Revelation 12:6, 14. (A prophetic “day” symbolizes a year [Num. 14:34, Ezek. 4:6]. See Tuesday’s study in Lesson 7.) The year a.d. 538 marks appropriately the beginning of this prophetic period when the Roman church, with the pope as its head, established itself as a church-state power that dominated the Western world throughout medieval times. The events of the French Revolution inflicted the deadly wound upon the beast in a.d. 1798, thus bringing the church’s oppressive rule and the state-empowered religion to a temporary end.

Compare Revelation 13:5–8 with Daniel 7:24, 25 and 2 Thessalonians 2:2–12. In what way do the activities of the sea beast mirror the descriptions of the little horn and the man of lawlessness?

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The sea beast’s activities during the prophetic period of 1,260 days/ years are stated in terms of blasphemies. In the New Testament, blas- phemy can denote a claim of equality with God (John 10:33, Matt. 26:63–65) and the action of usurping His authority (Mark 2:7). The sea beast’s blasphemies are directed “against God, to blaspheme His name, His tabernacle, and those who dwell in heaven” (Rev. 13:6, NKJV). The dwelling of God is the sanctuary in heaven, where Christ ministers on behalf of our salvation. The sea beast seeks to negate Christ’s mediatorial work by attempting to replace it with a human priesthood that claims to administer salvation and the forgiveness of sins. Assuming these powers that belong only to God is the essence of blasphemy.

Revelation 13 points to a time of major apostasy in Christianity, which was fulfilled when Roman Catholicism claimed the position and authority of God with the pope as its head. Those who refused submis- sion to Rome experienced persecution and martyrdom. Although today such statements are viewed as harsh, even bigoted, the present cannot erase the history, no matter how much some people wish that it would.

How can we stay faithful to prophecy about church history and yet, at the same time, be kind and cautious as we present these truths to others?

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The Beast Arising Out of the Earth The first half of Revelation 13 describes the Roman Catholic power

active during the prophetic period of 1,260 days/years. With the events of the French Revolution, this religio-political system received a deadly wound. However, the mortal wound will eventually be healed, restoring this system to life. The second half of the chapter describes how the healing of the sea beast’s deadly wound actually will happen.

Read Revelation 13:11. What are the characteristics of the second beast? In light of Revelation 12:14–16, what is the significance of the fact that this beast emerges out of the earth?

John observes the emergence of another beast. Unlike the first beast, the second beast arises out of the earth. This second beast is a world power, with influence of the same caliber as the first beast. However, in contrast to the sea beast, which had a terrifying appearance, the earth beast appears harmless, at least at first. It has “two horns like a lamb” (Rev. 13:11, NKJV). This lamb is a symbol for Christ. Thus, this end- time power appears to be Christlike.

This power arises in territory that protected the woman, a symbol of God’s true church, from the dragon’s persecuting flood at the conclusion of the 1,260 days/years (Rev. 12:14–16). This earth beast is obviously a new player on the scene, having arisen as a world power after the sea beast received the deadly wound during the events of the French Revolution, which means the earth beast is exclusively an end-time player.

“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.”—Ellen G. White, The Great Controversy, p. 440.

Revelation 13:11 shows, however, that America, largely Protestant, will eventually start speaking like the dragon, like the devil himself, with a worldwide influence similar to the Roman Empire. This end-time power will be instrumental in making the whole world worship the first beast, which received the deadly wound. In other words, the United States, which at one time had provided protection and a haven for the church, at some point will play a persecuting role in last-day events.

When the United States was first identified as the second beast of Revelation 13, it had nowhere near the power and influence it has now. How does this fact help affirm the identification of the United States as the power depicted in this prophecy?

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The Image of the Beast Read Revelation 13:12, 13. How do 1 Kings 18:38 and Acts 2:3 help us

understand the nature of the lamblike beast’s deceptive activities— the greatest of which is bringing fire down from heaven?

By working miracles, the lamblike beast will convince many that its words are true despite not being in full harmony with Scripture. “Through the agency of spiritualism, miracles will be wrought, the sick will be healed, and many undeniable wonders will be performed.” —Ellen G. White, The Great Controversy, p. 588. These miracles help the lamblike beast to persuade the inhabitants of the earth to make an image to the sea beast that received the deadly wound.

The healing of the sea beast’s deadly wound refers to the restoration of the Roman papacy as a religio-political power. The lamblike beast also will begin speaking like a dragon and exercising the power of the sea beast, showing that it will become as intolerant as the nations represented by these symbols.

“Such action would be directly contrary to the principles of this gov- ernment, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. . . . But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon. . . .

“ ‘Saying to them that dwell on the earth, that they should make an image to the beast.’ Here is clearly presented a form of government in which the legislative power rests with the people, a most striking evidence that the United States is the nation denoted in the prophecy.

“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

“When the early church became corrupted by departing from the sim- plicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’. . .

“When the leading churches of the United States, uniting upon such points of doctrine as are held by them in common, shall influence the state to enforce their decrees and to sustain their institutions, then Protestant America will have formed an image of the Roman hierarchy, and the infliction of civil penalties upon dissenters will inevitably result. . . .

“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas.”—Ellen G. White, The Great Controversy, pp. 442–445.

Wednesday February 27

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The Mark of the Beast Revelation 13 indicates that the lamblike beast will have the leading

role in the final crisis. This world power will establish a global system in an attempt to control the beliefs of people. This system will mirror medieval Christianity under papal control.

Read Revelation 13:16, 17 along with Deuteronomy 6:4–8. What does putting the mark on the right hand or the forehead have to do with the commandments of God?

People of all social classes will be pressured to receive the mark of the beast on their right hands or their foreheads. Just as the seal in the forehead identifies those whom God regards as His (Rev. 7:3, 4; Rev. 14:1), so the mark of the beast identifies the worshipers of the beast.

The mark of the beast is not a visible sign of any kind. Its placement on the right hand or on the forehead counterfeits the instruction that Moses gave the Israelites to bind God’s law as a sign upon their hands or their foreheads (Deut. 6:8). The right hand has to do with behavior, while the forehead has to do with the mind or mental agreement. Some will choose to receive the mark of the beast to escape the threat of death, while others will be fully committed mentally and spiritually to this apostate system of worship.

The central issues in the final crisis will be worship and obedience to God in keeping His commandments (Rev. 14:12). The Sabbath commandment, in particular, will be the test of faithfulness and obedience to God. As the Sabbath is the distinctive sign of the obedience of God’s faithful people (Ezek. 20:12, 20), so the mark of the beast is the sign of allegiance to the beast.

The mark of the beast involves the substitution of a human com- mandment for God’s commandment. The greatest evidence of this fact is the humanly established institution of Sunday (see Dan. 7:25) as the day of worship instead of the seventh-day Sabbath, the day mandated in Scripture by our Creator. The attempt to change the sign of God’s authority to another day is an attempt to usurp the role and power of God Himself. “The mark of the beast is the papal sabbath. . . . When the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, . . . then those who still continue in transgression will receive the mark of the beast.”—Ellen G. White, Evangelism, pp. 234, 235.

Revelation 13:18 (NKJV) says: “Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666.” Who is this man? Paul describes him as “the man of sin” (2 Thess. 2:3). This designation points to the papal power symbolized by the sea beast, whose blasphemous name on its heads points to the divine title it claims for itself, supposedly standing in the place of the Son of God on earth.

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Further Thought: Revelation shows that the Sabbath will be a sign of obedience at the end of history. We have to remember, however, that a person’s observance of Sunday now does not itself mean that he or she has the mark of the beast. Sunday keeping will become “the mark of the beast” only when, having clearly understood the issues involved in choosing a day of worship, despite the deceptions out there, people make their choice either for or against God. However, that time still lies in the future.

“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.”—Ellen G. White, Evangelism, pp. 234, 235.

Let us remember that Sunday observance today does not make a per- son lost any more than Sabbath observance makes a person saved. The time is coming, however, when “the mark of the beast” will become the central issue and when choosing a day of worship will be the test of faithfulness. Revelation appeals to God’s people to take the Bible and, with a heart-searching spirit, study the prophetic word for themselves and make every effort to reach with the gospel those who are today unreached for Christ.

Discussion Questions:  As you observe the situation in the world today, what trends do you see in the religious and political spheres that seem to be leading toward the fulfillment of the prophecy of Revelation 13?

 As we await the end, what should be our attitude toward Christians in other denominations? Think of the following coun- sel: “Our ministers should seek to come near to the ministers of other denominations. Pray for and with these men, for whom Christ is interceding. A solemn responsibility is theirs. As Christ’s messengers we should manifest a deep, earnest interest in these shepherds of the flock.”—Ellen G. White, Testimonies for the Church, vol. 6, p. 78.

In our attitude toward Christians in other denominations, how can we avoid manifesting a superior attitude or an un-Christian spirit? How are we to show respect for them and their personal faith without compromising our beliefs?

Friday March 1

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e

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Solomon and a Cow By andrew Mcchesney, Adventist Mission

Mordecai Msimanga turned to God and became a missionary to his fellow Zimbabweans after accidentally hearing a sermon from the Song of Solomon.

As a young man, Mordecai was baptized into the Seventh-day Adventist Church in Rhodesia in 1963 and moved to the country’s second-largest city, Bulawayo, to find work. He stopped praying and reading the Bible.

“I became a stubborn person who ran away from the church for twenty-two years,” he said.

During those years, he became a soldier and fought in Zimbabwe’s war for independence. After independence in 1980, he lived for himself and refused to consider God.

One day, he decided to buy a cow. The seller, however, was attending an Adventist camp meeting, so Mordecai went to look for him. Arriving at the camp meeting field, he learned that the seller had left for a short time, so he sat down on the ground to wait.

The preacher read from the Song of Solomon, and the words cut Mordecai to the heart. “Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes,” the preacher read from Song of Solomon 2:15 (KJV).

The preacher said the foxes were gobbling up the Israelites’ crops and God was permitting this because the Israelites were stubbornly refusing to repent and obey Him. As Mordecai listened, he realized that he also faced destruction if he stubbornly refused to repent and obey God.

“I was the same as the Israelites who ran away from God,” he said. He remembered the many times that God had protected him in the past. He

had gone to war and returned without a single injury. His sins seemed enor- mous. Mordecai began to sob. He couldn’t contain his grief as the tears rolled down his cheeks, and his weeping turned into loud cries of anguish.

“I understood that I was a sinner in front of my God,” he said later. Mordecai stood up and, crying loudly, walked up to the stage. The preacher

halted his sermon and immediately made an altar call. Dozens of people, touched by the tears of the hardened military veteran, came forward to give their hearts to Jesus.

Mordecai, 68, has worked since 2006 as a Global Mission pioneer, a missionary who spreads the gospel among his own people in unreached areas. God has used him to cast out evil spirits and convert an entire church of 16 people, including the pastor.

Mordecai praised God that his plan to buy a cow collapsed. “The Spirit of God led me to sit and lis- ten, and I thank God for that,” he said.

Read more at the link: bit.ly/mordecai-zimbabwe

Part I: Overview

Key Text: Revelation 12:17

Study Focus: Revelation 13 elaborates on the dragon’s war against God, which was described in Revelation 12.

Introduction: In Revelation 13, the dragon gains two allies: a beast that comes up out of the sea (Rev. 13:1–10) and a beast that comes up out of the earth (Rev. 13:11–18). These three powers work together to deceive the nations and destroy God’s people. Both beasts are described through history (Rev. 13:1–7, 11) before their actions in the end time are portrayed (Rev. 13:8–10, 12–18).

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. Grounds for a Historical Reading of Revelation 13 This section explores the relationship of the two beasts in this chapter with the historical time line of Revelation 12.

II. The Sea Beast as a Counterfeit of Christ A number of features of the sea beast recall qualities and actions of Jesus.

III. The Symbolic Meaning of “Earth” “Earth” is an ambiguous symbol in Revelation, sometimes positive and sometimes negative.

IV. The Identity of the Land Beast Evidence that the land beast represents the United States of America in the final conflict is presented.

V. Revelation 13:14–18 and Daniel 3 Summarizes evidence for a clear allusion

Life Application: The “Life Application” section explores (1) the root issue behind all forms of distorted religion and (2) how believers should relate to Christians in other denominations.

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Part II: Commentary

Revelation 13 introduces two new characters into the story of Reve- lation 12: a beast from the sea (Rev. 13:1–7) and a beast from the earth (Rev. 13:11). After their introductions, both beasts play a major role in the war that is introduced in Revelation 12:17.

Main Themes of Lesson 9 Elaborated:

I. Grounds for a Historicist Interpretation of Revelation 13

In the historical Adventist interpretation of Revelation, the focus of Revelation 13 is on the Middle Ages (papacy) and beyond (rise of the United States of America). Revelation 13 also is an extension of the end- time war of Revelation 12:17.

It is true that the climax of Revelation 13 is on the f inal battle of earth’s history, with its f iery deceptions, image of the beast, death decree, and mark of the beast (Rev. 13:13–17). But few readers have noticed the verb tenses throughout the chapter. The main sentences of Revelation 13:1–7 and verse 11 are all in past tenses. The main sentences of Revelation 13:8–10 and 12–18 are all present or future tenses. So the chapter itself contains evidence for sequences of history. Each of the two new beasts has an introduction, including a visual description, followed by a summary of its previous history in past tenses (sea beast: Rev. 13:1–7; land beast: Rev. 13:11). See lesson 8, theme I, for the literary principle behind this formal pattern. So the description of Satan’s attacks (Rev. 13:12–18) is preceded by the previ- ous history of the two main characters in that battle.

Revelation 13, then, covers the last two of the historical periods listed in Revelation 12. The past-tense sections of Revelation 13 (Rev. 13:1–7, 11) parallel the middle period of Revelation 12 (Rev. 12:13–16). The present- and future-tense sections of Revelation 13 (Rev. 13:8–10, 12–18) parallel the f inal period of Revelation 12:17. (This grammatical analysis f its.)

II. The Sea Beast as a Counterfeit of Christ

Sunday’s study suggests that the sea beast is a counterfeit of Jesus Christ. This identification is confirmed by the text of Revelation 13. (1) The sea beast experiences a death and resurrection like that of Christ (Rev. 13:3, compare Rev. 13:8). (2) The cry, “Who is like the beast?” (Rev. 13:4) recalls to the Hebrew mind the name of Christ in the previous chapter, Michael (Rev. 12:7 [means “who is like God?” in the Hebrew]). (3) The 42 prophetic months (Rev. 13:5) echo the three

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and a half years of Jesus’ earthly ministry. The beast from the sea is a counterfeit of Jesus Christ. This role was fulfilled in multiple ways by the medieval Catholic Church.

III. The Symbolic Meaning of “Earth”

In Revelation 12:16, it is the “earth” that helps the woman by swallowing up the flood of water that the serpent/dragon spews out of its mouth after her. In the book of Revelation “earth” is a somewhat ambiguous concept (Rev. 1:5; Rev. 5:6; Rev. 6:4; Rev. 11:6, 18; Rev. 13:12; Rev. 14:15–19; Rev. 18:1–3; Rev. 19:2). When contrasted with heaven, the concept of earth is negative (Rev. 9:1; Rev. 14:3 [except for 21:1, of course]). “Those who dwell in heaven” (NKJV) are always positive in Revelation (Rev. 13:6; see also Rev. 19:1, 14), whereas those “who dwell on earth” (NKJV) refer to opponents of God and His people (see Rev. 6:10, Rev. 8:13, Rev. 13:8, Rev. 17:8).

On the other hand, when earth is contrasted with sea or flooding waters, the earth is a positive symbol rather than a negative one (Rev. 13:11, Rev. 21:1), and that is the case here. The earth helps the woman, who represents the faithful people of God. The relatively positive his- tory of the beast from the earth (Rev. 13:11) may lie in its contrast with the beast from the sea (Rev. 13:1–7). So Revelation 12:16 and, perhaps, Revelation 11:4 provide a positive setting for the reference to earth in Revelation 13:11.

IV. The Identity of the Land Beast

Adventists have consistently identified the land beast as the United States of America. It rose up as a benevolent power, emphasizing religious lib- erty, but would, in the end time, speak like a dragon. Let us, therefore, review the textual evidence regarding the land beast.

(1) The history of the land beast in the text (Rev. 13:11) is much shorter than the history of the sea beast (Rev. 13:1–7), suggesting a rela- tively new arrival on the scene of history. (2) Coming out of the earth (Rev. 13:11) recalls the positive actions of the “earth” in Revelation 12:16. (3) The land beast appears in the context of the captivity of the sea beast (Rev. 13:10), which Adventists understand occurred in a.d. 1798. (4) Unlike the sea beast, whose pedigree recalls the empires of Daniel 7, the land beast’s pedigree has no ancient roots. (5) The land beast arises from a different part of the world than the sea beast. (6) In ancient nonbiblical mythology, the land beast (behemoth) lives in an arid, desert space, far from people. (7) The land beast wears no crowns, suggesting it has no king and no pope; instead, it offers political and

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religious liberty. (8) It speaks like a lamb, at first, wielding a gentler, more Christlike authority. But that gentleness does not last. (9) The land beast eventually becomes dragon-like, like the power that attempted to kill Baby Jesus (Rev. 12:3–5). (10) The land beast is described in very religious terms, not just political ones (Rev. 13:13–15). It is the religious side of the United States of America that is especially in focus because faith—what we believe and practice—greatly matters.

There is no other power in history able to so completely fulfill the speci- fications of this prophecy than the United States.

V. Revelation 13:14–18 and Daniel 3

This part of Revelation 13 contains one of the clearest allusions to the Old Testament in Revelation. There are multiple parallels to the story of the three Hebrew worthies and Nebuchadnezzar’s worship test on the plain of Dura. (1) People from all over the world are compelled to engage in an act of worship. (2) There is a death decree attached to the command to worship. (3) Both events are associated with the number 6 (dimensions of the image in Daniel 3 and the number 666 in Revelation 13). Revelation 13 indicates that in the f inal crisis of earth’s history, the scenario of the plain of Dura will be repeated. The experience of Daniel 3 will be visited upon earth’s f inal generation.

Part III: Life Application

1. Monday’s study asks: How can we stay faithful to prophecy about church history and, yet, at the same time, be kind and cautious as we present these truths to others? The ultimate challenge with religious distortions is in the picture of God that they portray. What kind of God tortures and burns people for eternity? What kind of God plays fast and loose with the very rules He has made? What kind of God is portrayed by a church that burns people at the stake over doctrinal differences?

In confronting distorted religion, it is very important that we not fall into the trap of portraying a God who is angry, judgmental, and severe. We are told that when Jesus confronted the Pharisees, “tears were in His voice.”—Ellen G. White, Steps to Christ, p. 12. In other words, religious criticism is appropriate only when it comes from a heart of love that can see the value God sees in other people. With the help of the Holy Spirit, we can gently invite people to consider the picture of God their religion portrays, making clear that we ourselves

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are capable of misrepresenting God, as well. They need to know that God is already inclined in their favor—and that He does not need to be bought or persuaded by ritual acts.

2. Similarly, Friday’s study asks: As we await the end, what should be our attitude toward Christians in other denominations? It helps to recognize that many Catholics, Muslims, and those of other reli- gious persuasions love God deeply and seek to please Him in every way possible. We need to approach such people with the under- standing that the line between good and evil is not between “us” and “them”; rather, it runs right down the middle of our experi- ence (1 Tim. 1:15). If we take on an attitude of moral superiority, we may unwittingly convince them that God is not with us. On the other hand, people are drawn to those who are authentically aware of their own weakness and, like Jesus, show love and humility. It is with this attitude that confrontation can most often succeed in winning another.

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God’s Everlasting Gospel

Sabbath afternoon

Read for This Week’s Study: Rev. 14:6–12; Matt. 24:14; Eccles. 12:13, 14; Exod. 20:2–11; Isa. 21:9; Isa. 34:8–10.

Memory Text: “Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus” (Revelation 14:12, NKJV).

R evelation shows that Satan’s end-time deception will be so successful that the world will choose to worship the beast and receive its mark. Yet, Revelation 14:1–5 tells us that God will

have His remnant, those who will take their stand for the Lord when most of the world doesn’t.

In the end, people will have to choose, not whether to worship or not (everyone always worships something), but rather, whom to worship. The worshipers of the beast will receive the mark on their right hands or on their foreheads, symbolic of their choice to serve this apostate system with their deeds and/or minds.

At the same time, the world will witness a great proclamation of the gospel such as has not been seen since the day of Pentecost. Before the judgments of God are poured out upon rebellious humanity, God will send His warning messages “to every nation, tribe, tongue, and people” (Rev. 14:6, NKJV). God does not want anyone to perish but all to be saved, which is why Christ’s death was for all humanity. The question is who will accept that provision and who won’t.

* Study this week’s lesson to prepare for Sabbath, March 9.

*March 2–8Lesson

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March 3

The Three Angels’ Messages Just before the end, God sends His warning messages, symboli-

cally portrayed in terms of three vocal angels flying in the sky. The Greek word for angel (angelos) means “messenger.” Evidence from Revelation suggests that the three angels stand for God’s people who are entrusted with the end-time message to share with the world.

Read Revelation 14:6 along with Matthew 24:14. The first angel’s message is referred to as the “everlasting gospel” (Rev. 14:6). What does describing this proclamation as “the everlasting gospel” tell us about the content and purpose of the first angel’s message? Why is this message central to all that we believe?

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This first end-time message is the gospel proclamation in the context of the hour of God’s judgment that has come upon the world. The gos- pel is good news about God, who saves human beings on the basis of faith in Jesus Christ and His work for them. The gospel is “everlasting” because God never changes. His plan was put in place even before we existed (2 Tim. 1:9, Titus 1:2). The first angel’s message includes both salvation and judgment. It is good news for those who give glory to God and worship Him as their Creator, but it also is a judgment warn- ing for those who reject the Creator and the sign of true worship He has given—the seventh-day Sabbath.

The three angels are described as proclaiming the messages with “a loud voice” (Rev. 14:7, 9). These messages are urgent and important; they must be heard by all because it concerns their eternal destiny. As such, they must be proclaimed to every nation, tribe, tongue, and peo- ple. This proclamation is particularly significant because, at the time of the end, the beast will exercise authority over “every tribe, tongue, and nation” (Rev. 13:7, NKJV). Satan’s deceptive activities, worldwide in scope, are met by the end-time proclamation of the gospel worldwide.

The three angels’ messages are proclaimed by God’s people to coun- ter Satan and his end-time allies—the dragon, a symbol of paganism/ spiritualism; the sea beast, which signifies Roman Catholicism; and the false prophet, or lamblike beast, representing apostate Protestantism (Revelation 13). They will operate up through the time of the sixth plague (Rev. 16:13, 14). Thus, the world is presented with two rival messages, each with the goal to win the allegiance of the people on earth.

As Seventh-day Adventists, we are called to reach the world with the end-time truths contained in the three angels’ messages. What are you doing to help do just that? What more could you be doing?

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March 4

The First Angel’s Message: Part 1 Read Revelation 14:7 along with Ecclesiastes 12:13, 14. What does it

mean to “fear God”? How does the concept of fearing God relate to the gospel, and what does the gospel have to do with keeping God’s commandments? (See also Rom. 7:7–13.) What is the connection between fearing God and glorifying Him?

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The call to “ ‘fear God and give glory to Him’ ” (Rev. 14:7, NKJV) is proclaimed in the context of the “everlasting gospel.” A realization of what Christ has done for our salvation results in a positive response to Him.

In the Bible, fearing God and giving glory to Him are closely related (Ps. 22:23, Rev. 15:4). Together, they designate a right relationship with God (Job 1:8) and obedience to Him.

To fear God does not mean to be afraid of Him but to take Him seri- ously and allow His presence in our lives. God’s end-time people are the ones who fear God (see Rev. 11:18, Rev. 19:5). God desires His people to love Him (Deut. 11:13, Matt. 22:37), obey Him (Deut. 5:29, Eccl. 12:13), and reflect His character (Gen. 22:12).

It is important for God’s people to give Him glory because “ ‘the hour of His judgment has come’ ” (Rev. 14:7, NKJV). The judgment in view here is the pre-Advent investigative judgment, which takes place prior to the Second Coming. The purpose of this judgment is to reveal whether or not we are truly serving God—a choice made manifest by our works (see 2 Cor. 5:10). At the conclusion of this judgment, the destiny of every person is decided (Rev. 22:11), and Jesus will come to bring His reward to every person according to his or her deeds (Rev. 22:12).

Judgment in Revelation 14 is a part of the gospel. To those who are in a right relationship with God, judgment is good news; it means vindica- tion, salvation, freedom, and eternal life. However, it is bad news for the disobedient, unless they repent and turn to God by accepting this end-time, judgment-hour message. God does not want anyone to perish but all to come to repentance (2 Pet. 3:9).

How could you stand, alone, in the judgment? What verdict would your life reveal? What does your answer tell you about the need for the gospel and why it is linked so closely together with judgment in the first angel’s message?

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The First Angel’s Message: Part 2 Revelation shows that the central issues in the last crisis of earth’s history

will be worship and obedience to God, as revealed in keeping His com- mandments (Rev. 14:12). The people of the world will fall into two groups: those who fear and worship God, and those who fear and worship the beast.

Review the first four commandments of the Decalogue (Exod. 20:2– 11). Then go through Revelation 13. How does the beast’s demand for worship (Rev. 13:7, 8), the setting up of an image to the beast to be worshiped (Rev. 13:14, 15), blasphemy of God and His name (Rev. 13:5, 6), and receiving of the mark of the beast (Rev. 13:16, 17) point to Satan’s attacks on the first four commandments of the Decalogue in the final crisis?

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The central concept of the first four commandments of the Decalogue is worship. Revelation indicates that these commandments will become the standard of loyalty to God in the final crisis. The final conflict between Christ and Satan plainly will revolve around worship and the first four commandments.

The key issue in the final crisis is emphasized in the second exhor- tation of the first angel’s message. The call to “ ‘worship Him who made heaven and earth, the sea and springs of water’ ” (Rev. 14:7, NKJV) is almost an exact quotation of the fourth commandment of the Decalogue (Exod. 20:11). This fact shows that the call to worship God the Creator is a call to Sabbath observance.

Rest and worship on the seventh day—Saturday—is a special sign of our relationship with God (Exod. 31:13, Ezek. 20:12). The first angel’s message is a call to worship the Creator.

“While the observance of the false sabbath in compliance with the law of the state, contrary to the fourth commandment, will be an avowal of allegiance to a power that is in opposition to God, the keeping of the true Sabbath, in obedience to God’s law, is an evidence of loyalty to the Creator. While one class, by accepting the sign of submission to earthly powers, receive the mark of the beast, the other choosing the token of allegiance to divine authority, receive the seal of God.”—Ellen G. White, The Great Controversy, p. 605.

How is our view of Creation and Salvation related? Why is rest- ing on the Sabbath as God did so important?

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March 6

The Second Angel’s Message The second angel’s message announces the fall, or apostasy, of

Babylon and identifies it as a false religious system. In Revelation 17:5, “Babylon is said to be ‘the mother of harlots.’ By her daughters must be symbolized churches that cling to her doctrines and traditions, and follow her example of sacrificing the truth and the approval of God, in order to form an unlawful alliance with the world.”—Ellen G. White, The Great Controversy, pp. 382, 383.

Read Revelation 14:8 along with Revelation 18:2 and Isaiah 21:9. The twofold repetition of the word “fallen” points to Babylon’s progres- sive apostasy and signifies the certainty of her full moral collapse. Babylon is described as already fallen, but her fall is also described as future. Why is that?

The end-time Babylon in Revelation is a union of false religious systems that includes Roman Catholicism and apostate Protestantism. These will put themselves into the service of Satan against God’s people (see Rev. 13:11–18, Rev. 16:13, Rev. 17:5). This apostate religious union will manifest the arrogance of ancient Babylon in exalting itself above God and will seek to take His place in the world. The message of the second angel warns God’s people that this wicked system will depart further and further from the truth in consequence of her refusal of the light of the end-time gospel message. Only when “the union of the church with the world shall be fully accom- plished throughout Christendom, will the fall of Babylon be complete.” —Ellen G. White, The Great Controversy, p. 390.

Read again Revelation 14:8 along with Revelation 17:2 and Revelation 18:3. How does Babylon make the world drink the wine of her forni- cation? What does this wine symbolize?

Revelation 17 pictures end-time Babylon as a harlot making people on earth drunk with her wine of immorality (see Rev. 17:2).

The wine of Babylon refers to the false teachings and false gospel offered by this apostate religious system. Today, as many Protestant churches, in fulfillment of Bible prophecy, rapidly erase the differences that once separated them from the Roman Catholic Church and turn away from biblical truth, we witness the corrupting influence of Babylon’s wine amongst the professed body of Christ: theistic evolution, which is implic- itly contrasted with the reference to Creation in the first angel’s message; theological traditions replacing sola Scriptura; revised ethics abandon- ing biblical definitions of gender, marriage, and so forth. Intoxicated people cannot think clearly. As the people become spiritually inebriated by Babylon’s wine, Babylon will seduce them into worshiping the sea beast and receiving the mark of the beast.

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The Third Angel’s Message How does Revelation 14:12 depict God’s faithful people?

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In contrast to God’s faithful people, Revelation 14:9, 10 warns about the fate of those who face God’s wrath. In the Old Testament, the outpouring of God’s wrath is described symbolically as drinking wine from a cup (Jer. 25:15, 16). The severity of the judgment upon the worshipers of the beast is expressed as drinking the wine of the wrath of God that is poured out “without mixture” (Rev. 14:10) into the cup of His indignation. In ancient times, people often diluted wine with water to reduce its intoxicating strength. But the wine of God’s wrath is described as “unmixed” (akratou). The unmixed, undiluted wine repre- sents the pouring out of God’s wrath in its full strength, without mercy.

Read Revelation 14:10, 11 along with Revelation 20:10–15. How do Isaiah 34:8–10 and Jude 7 shed light on the statement: “ ‘And the smoke of their torment ascends forever and ever’ ” (NKJV)?

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The statement of the torment with fire and brimstone refers to total destruction. Fire and brimstone is a means of judgment (Gen. 19:24, Isa. 34:8–10). The ascending smoke of destruction is a well-known image in the Bible. Isaiah prophesied of the future destruction of Edom by fire and brimstone: it will become a burning pitch; “it shall not be quenched night or day; its smoke shall ascend forever” (Isa. 34:10, NKJV). Jude describes the fate of Sodom and Gomorrah as suffer- ing the punishment of “eternal fire” (Jude 7). These texts do not talk about endless burning, for none of these cities is burning today. The consequences are eternal, not the burning itself. The “eternal fire” in Revelation refers to annihilation; the burning will be long enough to make the consumption complete until nothing is left to burn.

Although we can be thankful for the great truth that the fires of hell don’t torture the lost for eternity, the punishment is still terrible enough. What should the permanence and the severity of the punishment tell us about the sacred task that we have been given to warn others about what is coming?

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Thursday March 7

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Further Thought: Read Ellen G. White, “The Final Warning,” pp. 603–612, in The Great Controversy.

Revelation shows that at the time of the end, God’s people are com- missioned with the proclamation of the end-time gospel to the world. The work before us seems daunting, all but impossible. However, we have the promise of God’s power.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. . . .

“The message will be carried not so much by argument as by the deep conviction of the Spirit of God. The arguments have been pre- sented. The seed has been sown, and now it will spring up and bear fruit.”—Ellen G. White, The Great Controversy, pp. 611, 612.

The conclusion of the proclamation of God’s final message will result in a great separation that divides people in the world into two camps: those who love and obey God and those who follow and obey the beast. This separation is portrayed in terms of two harvests: the gathering of the wheat into the storehouses (Rev. 14:14–16) and the grapes to be trampled in the winepress (Rev. 14:17–20). This final separation is the subject of Revelation 17 and 18.

Discussion Questions:  Reflect on this thought: Who is preaching the three angels’ messages other than Seventh-day Adventists? What should this tell us about just how important our work is and how seriously we should take it?

 Why do you think that judgment is an unpopular concept among many Christians? What relevance does the concept of the pre-Advent judgment have for Christians today? How would you help your fellow believers better understand the true meaning of the pre-Advent judgment?

 Think about the question of the Sabbath in the context of final events. The issue is: Whom will we worship—the Creator of “the heaven and the earth” (Rev. 14:7, NASB), or the beast power? The Bible teaches that the seventh-day Sabbath is the oldest (Gen. 2:2, 3), most foundational sign of God’s creatorship of “the heaven and the earth.” What does that truth teach us about why the Sabbath, as one of God’s commandments (Rev. 14:12), plays such a promi- nent role in the final crisis?

Friday

131 Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e Power Tools and a Boat By andrew Mcchesney, Adventist Mission

Church members are finding innovative ways to share the gospel across the Seventh-day Adventist Church’s Euro-Asia Division, a territory cover- ing much of the former Soviet Union, in an effort to jump-start membership growth, which is largely flat.

“It’s a challenging territory, but God is working through Total Member Involvement,” said division president Michael Kaminskiy (pictured).

Eleven Adventist health professionals went on a two-week boat cruise to ancient Russian cities on the Volga River. The trip, which followed a popular tourist route, was organized by a Russian nongovernmental health organiza- tion, and the Adventists were invited to share health principles about water, sunshine, exercise, and rest, as well as conduct stop-smoking classes.

The boat’s captain, who smoked heavily, attended the classes. “He smoked so much that there was always a cloud of smoke around

him,” said Ivan Velgosha, president of the West Russian Union Conference. By trip’s end, he had stopped smoking and made the boat a smoke-free

zone. The Adventists presented him with a book about healthful living and told him that Jesus could help him never smoke again.

More than a month after the trip, the captain still hasn’t smoked, Velgosha said.

In the city of Nizhny Novgorod, schoolchildren shared their love for God by writing letters about His law. One child wrote, “We need to remember the third commandment so we don’t say bad words about God.” Another child wrote, “If people stopped stealing, we would be the richest country in the world.” The children spent five days passing out the letters on city streets.

In eastern Ukraine, church members have found that free drawings for electric drills are drawing men to evangelistic meetings. Women were com- ing to the meetings, but the number of men in attendance sharply increased when churches began to advertise the electric drills, said Stanislav Nosov, president of the Ukrainian Union Conference.

“Men need tools to repair homes damaged in the conflict,” he said. Daily drawings were held at two-week evan-

gelistic meetings conducted in several towns in eastern Ukraine. Winners chose between a drill and a set of pots, while anyone who attended seven meetings in a row received a food package with macaroni, sugar, milk, and other basic items. Dozens of people have been baptized.

“God is doing wonderful things through Total Member Involvement,” Kaminskiy said.

Part I: Overview

Key Text: Revelation 14:7

Study Focus: Revelation 14 elaborates on the remnant’s side of the war with the dragon, as announced in Revelation 12:17.

Introduction: In Revelation 14, the remnant reappears as the 144,000, who fol- low the Lamb wherever He goes (Rev. 14:1–5). This emergence is followed by the most famous of all Bible passages to Seventh-day Adventists, the three angels’ messages (Rev. 14:6–13). The chapter concludes with a symbolic representation of the second coming of Jesus and the respective harvests of the saints and the wicked that accompany it (Rev. 14:14–20). The lesson for this week focuses primarily on the three angels’ messages.

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. The Remnant and the 144,000 These turn out to be two different names for the same group in the end time.

II. The “Fear” of God Far from meaning what it sounds like, the fear of God is a call to true wor- ship, reverence, and respect for the Creator.

III. The Central Issue of Revelation 13 and 14: Worship The word “worship” appears eight times at crucial points in the narrative.

IV. How Is Judgment Related to the Gospel (Rev. 14:6, 7)? The language of judgment is used in three different ways in the New Testa ment.

V. Revelation 13 and 14 and the First Table of the Ten Commandments There are multiple references to the first four of the Ten Commandments in Revelation 13 and 14.

VI. The First Angel and the Fourth Commandment

Life Application: The “Life Application” section explores (1) the relevance of judgment and (2) the relevance of the seventh-day Sabbath in today’s world.

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Part II: Commentary

Revelation 14 elaborates on the remnant’s side of the f inal battle intro- duced in Revelation 12:17. The remnant is described (Rev. 14:1–5), its message is presented (Rev. 14:6–13), and the outcome of the battle is outlined in symbolic language (Rev. 14:14–20).

Main Themes of Lesson 10 Elaborated:

I. The Remnant and the 144,000

God’s faithful ones are called “remnant” in Revelation 12:17 and “144,000” in Revelation 14:1. Are these two different groups or two dif- ferent ways of describing the same group? Revelation 14:1 contains an allusion to Joel 2:32 indicating an end-time fulfillment besides its “early rain” application (see Acts 2:21). In Joel, God’s faithful ones are those who call on the name of the Lord, reside in Mount Zion, and are called “remnant.” Revelation 14:1 mentions the name of the Lamb, Mount Zion, and calls these faithful ones the 144,000. The allusion to Joel is John’s key that he is describing the remnant’s side of the final conflict with the dragon in chapter 14.

II. The “Fear” of God

The word “fear” in English is generally the word we use when we are terrified. As a result, many readers of the Bible think it is appropriate to serve God because we are afraid of Him. But when the word “fear” is associated with God in the Bible, it has a much softer meaning. In the Old Testament, for example, the fear of God means to have reverence or awe for Him: it includes such things as knowing God personally (Prov. 9:10), doing His commandments (Ps. 111:10, Eccles. 12:13), and avoid- ing evil (Prov. 3:7, Prov. 16:6). In the New Testament, it can mean awe and respectful excitement (Luke 7:16, Acts 2:43). It provides motivation for godly behavior (2 Cor. 7:1). It is parallel to the honor one would give to a king (1 Pet. 2:17) and the respect one would show toward a superior (1 Pet. 2:18).

In modern terms, the fear of God means to take God seriously enough to enter into a relationship with Him, to follow His warnings to avoid evil, and to do His commandments, even the ones that may be inconvenient— or worse. It is a call to live and act as those who know that they will give account to God one day. According to this verse, such a serious calling will be a part of the experience of God’s end-time people.

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III. The Central Issue of Revelation 13 and 14: Worship

The issue that arises again and again in Revelation 13 and 14 is worship. Seven times in these two chapters there are references to worship of the dragon, the beast, or the image to the beast (Rev. 13:4, 8, 12, 15; Rev. 14:9, 11). The overall story is about a satanic triad, which invites the worship of the entire world in the place of God. The focus is on a universal contest regarding the character of God and whether He is truly worthy of worship. It is the central theme of this part of the book.

Ironically, while there are seven references to worship of the dragon and his allies in Revelation 13 and 14, only one time in the same nar- rative is there a reference to worship of God, and that is in the call to worship the Creator in Revelation 14:7. That makes this verse the central focus of the section. And because Revelation 13 and 14 are at the center of the book, the call to worship the Creator states the central point of the entire book. Given that this call to worship is in the context of the Sabbath commandment of the Decalogue (Rev. 14:7, compare Exod. 20:11), the Sabbath is a crucial issue in the f inal crisis of earth’s history.

IV. How Is Judgment Related to the Gospel (Rev. 14:6, 7)?

In the New Testament, judgment is closely related to the gospel. First of all, judgment occurred at the Cross when Satan was defeated (John 12:31, Rev. 5:5–10). Second, judgment language is closely associated with the preaching of the gospel in John 3:18–21 and 5:22–25. Whenever the gos- pel is preached, people are called into judgment, based on their response to what Christ did on the cross. This call to judgment is the background to the four horsemen (Rev. 6:1–8), as we saw in lesson 5. Third, the judgment at the end of time examines our response to the hearing of the gospel (John 12:48). The book of Revelation reserves the language of judgment for the end-time phase (Rev. 11:18, Rev. 14:7, Rev. 17:1, Rev. 20:4).

V. Revelation 13 and 14 and the First Table of the Ten Commandments

References to worship of the beast (Rev. 13:4, 8, 12, 15) come in the context of a counterfeit of the f irst table of the law. The f irst command- ment forbids worship of any other God. The second commandment for- bids idolatry. The land beast tells inhabitants of the earth to set up an image to be worshiped (Rev. 13:15). The third commandment forbids taking the Lord’s name in vain. The beast excels in blasphemy (Rev. 13:6). The fourth commandment is the seal of the covenant, containing the name, the territory, and the basis for God’s rule (Exod. 20:8–11).

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In contrast, the world is offered the mark of the beast (Rev. 13:16, 17). This section of Revelation is centered in the commandments of God (Rev.

12:17, Rev. 14:12). In chapter 13, there is a particular focus on the first table of the Ten Commandments, which contains the four commandments that deal specifically with our rela tionship to God. The beast and his allies counterfeit each of the first four commandments. This counterfeit sets the stage for the decisive allusion to the fourth commandment in the first angel’s message (Rev. 14:7, compare Exod. 20:11).

VI. The First Angel and the Fourth Commandment

The message of the f irst angel contains a direct allusion to the fourth commandment of the Decalogue. This is evident for three major rea- sons. (1) There is a strong verbal parallel between Revelation 14:7 and Exodus 20:11. Both passages contain the words “made,” “heaven,” “earth,” and “sea.” They also contain a reference to the One who created. (2) Revelation 14:6, 7 contains references to salvation (Rev. 14:6), judg- ment, and Creation (Rev. 14:7). All three themes echo the f irst table of the Ten Commandments (Exod. 20:2, 5, 6, 11). (3) There are multiple refer- ences to the Ten Commandments throughout this section of Revelation (Rev. 12:17, 14:12, the counterfeits of the first four commandments in Revelation 13, the verbal parallels in Revelation 14:7). These references make up a strong structural parallel. The f inal call of God to the world is in the context of the fourth commandment.

Part III: Life Application

1. Why do you think judgment is an unpopular concept among many Christians today? Judgment today is often seen as cold and harshly legal. Courts are places you want to avoid, if possible. But in the bibli- cal sense, judgment is something for God’s people to look forward to. It is a time that all the wrongs of earth will be made right. If there is no judgment at the end, there will never be any justice in this world.

Biblical justice is as much positive as it is negative. It is the basis of reward, as well as negative consequences. Jesus said that even some- thing as small as giving a cup of cold water to a child will be remem- bered in the judgment (Matt. 10:42). It provides great meaning in this life to know that every good deed, every kindness shown, matters in the ultimate scheme of things.

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2. Why does the Sabbath play such a central role in the final events of earth’s history? What difference could a day of the week possibly make in the ultimate scheme of things? God placed the Sabbath at the center of all His mighty acts as a remembrance of Him. When we keep the seventh-day Sabbath, we are reminded of Creation (Exod. 20:8–11). God created us free, at great cost to Himself (we were free to rebel), so we could truly love Him back and also love one another. Not only the Sabbath but the whole of the Decalogue was designed to promote freedom (James 1:25, James 2:12). So the Creation side of Sabbath reminds us of the loving, freedom-giving character of God.

The Sabbath also reminds us of the Exodus (Deut. 5:15), God’s great act of salvation for His people. He is a gracious God who acts mightily in behalf of His people. The Sabbath also reminds us of the Cross. Jesus rested in the tomb on the Sabbath between His death and His resurrection. The Cross is the greatest revela- tion of God’s character, and the Sabbath is a reminder of that.

The Sabbath also looks forward to the future salvation at the end of time (Heb. 4:9–11). Those who truly trust God find in the Sabbath a down payment on the rest from sin that the whole universe will experience in eternity.

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The Seven Last Plagues

Sabbath afternoon

Read for This Week’s Study: Rev. 15:1; Rev. 7:1–3; Rev. 14:9, 10; Rev. 16:1–12; Rev. 17:1; Daniel 5; Rev. 16:16; 2 Thess. 2:9–12.

Memory Text: “ ‘Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, for Your judgments have been manifested’ ” (Revelation 15:4, NKJV).

R evelation 11:18 summarizes events on earth right before the battle of Armageddon: “ ‘The nations were angry.’ ” This state of affairs on earth matches Jesus’ description of the last days (Luke 21:25)

and is followed by God’s wrath, which are His judgments in the form of the seven last plagues upon the unrepentant (Rev. 15:1).

Revelation 15 opens with the picture of seven angels with seven bowls filled with this divine wrath. But before this outpouring happens, we have a future glimpse of God’s faithful people (Rev. 15:1–4). They are described as victorious “over the beast, over his image and over his mark and over the number of his name” (Rev. 15:2, NKJV), as they stand on something resembling a sea of glass and sing the song of Moses and the Lamb—all images reminiscent of the Hebrews on the shores of the Red Sea, celebrating God’s victory over the Egyptians (Exodus 15).

These victorious saints are the same ones referred to as the 144,000 in Revelation 14:1–5. Having refused the mark of the beast, they are protected from the seven last plagues. Then, at the Second Advent their mortal bodies are transformed and clothed with immortality (1 Cor. 15:51–54), and they will join the resurrected saints when Jesus comes in power and glory (1 Thess. 4:17).

* Study this week’s lesson to prepare for Sabbath, March 16.

*March 9–15Lesson

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March 10

The Meaning of the Seven Last Plagues

People have already made their choice either for God or for Babylon. Before Christ comes, however, the destructive winds of Satan’s fury that have been restrained (Rev. 7:1–3) are unleashed, followed by the seven last plagues.

Read Revelation 15:1 along with Exodus 7–11. How are the Egyptian plagues, considered the backdrop for the seven last plagues, instruc- tive regarding their purpose and meaning?

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The seven last plagues are referred to as the “last” plagues because they come at the very end of earth’s history. In contrast, the plagues of the seven trumpets cover the time period that includes the entire Christian age and are restricted in their scope. They are executed while the gospel still is being preached (Rev. 10:8–11:14) and intercession is taking place (Rev. 8:2–5). They are mixed with mercy, and their pur- pose is to bring the enemies of God’s people to repentance.

On the other hand, the seven last plagues are poured out just prior to the Second Coming. They are poured out upon those who, like Pharaoh, hardened their hearts against God’s redeeming love and would not repent (see Rev. 16:11). Divine wrath is God’s righteous judgment on the choices people have made (see Rom. 1:26–28), and at that time the lost are reaping the consequences of their own choices.

Read Revelation 15:5–8 along with Exodus 40:34, 35 and 1 Kings 8:10, 11. What does the statement that “no man was able to enter the temple” (Rev. 15:8) suggest about the timing of the seven last plagues?

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The expression “no one was able to enter into the temple” (Rev. 15:8, NKJV) points to the close of probation (Rev. 22:11). As Christ’s media- torial ministry in heaven comes to an end, the door of opportunity to repent closes forever. Therefore, the last plagues will not bring anyone to repentance, but only disclose the hardness of the hearts of those who chose to side with Babylon, prompting them to hate God even more (Rev. 16:9, 11).

Look around at the world today, which is going to get only worse. What does the fact that the plagues have been delayed this long teach us about God’s mercy and patience?

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March 11

The Outpouring of the Last Plagues With the cessation of Christ’s intercession in the heavenly sanctuary,

the destiny of each individual is forever determined. The time has come for those who have spurned the gospel to experience God’s wrath in its fullness.

The seven last plagues mirror the plagues poured out upon Egypt (Exodus 7–11). As the Egyptian plagues affected the Egyptians while the Israelites were spared, so God’s people will be protected during this time of trouble (Ps. 91:3–10; see The Great Controversy, pp. 629, 630).The plagues on Egypt disclosed the hardness of Pharaoh’s heart and showed the Egyptians the inability of their gods to protect them. Similarly, the last plagues increasingly harden the hearts of the worshipers of the sea beast and reveal the powerlessness of Babylon to protect them from divine judgment.

Read Revelation 16:1–11. What is happening here, and how is it por- trayed?

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The first four plagues “are not universal, or the inhabitants of the earth would be wholly cut off.”—Ellen G. White, The Great Controversy, p. 628. The first inflicts painful and loathsome sores exclusively on the worshipers of the beast. The second and third plagues affect the sea and the rivers and the springs of water, which turn into blood. Without water to drink, rebellious humanity cannot survive. The fourth plague affects the sun so that it scorches sinners, causing unbearable pain.

The unbearable pain inflicted by the plagues does not soften the hearts of unrighteous humanity so as to change their rebellious attitudes. Instead, they curse and blaspheme God, who executes these plagues. Nor do any of them repent.

In Revelation 16:10, 11 (see also Exod. 10:21–23), we can see that the fifth plague strikes the throne of the beast. It was Satan who dele gated the throne to the beast (Rev. 13:2). Now even the seat of Satan’s authority cannot withstand the force of these plagues. As people suffer in pain, they realize the inability of Babylon to protect them. However, they have set their minds against God, and even the terror of the plagues does not change their hearts.

How can we maintain so close a walk with the Lord that, if trag- edy strikes, we know enough of God’s love to trust Him even amid suffering?

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Drying Up the Euphrates River Read Revelation 16:12 along with Revelation 17:1 and 15. What does

the symbol of the Euphrates stand for? What is the significance of the drying up of the Euphrates in the context of the seven last plagues?

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In the Old Testament, the Euphrates was a critical means of support for Israel’s enemies, Assyria and Babylon. The river flowed through Babylon and was important to the city because it nourished crops and provided water for people. Babylon could not survive without the Euphrates.

Revelation 17:1 describes end-time Babylon as sitting upon many waters, perhaps a reference to the Euphrates (see Jer. 51:13). Revelation 17:15 explains that the waters upon which end-time Babylon sits repre- sent the people who support it: the worldwide civil, secular, and politi- cal powers behind the system. However, these powers eventually will retract their support.

The scene of the sixth plague reflects the capture of ancient Babylon by Cyrus the Persian (see Daniel 5). According to the ancient historian Herodotus, on the night that King Belshazzar and his officials had a feast, the Persians diverted the Euphrates and entered Babylon along the riverbed, taking the city by surprise.

The symbolic drying up of the Euphrates in Revelation 16:12 results in the collapse of Babylon in the end time. Because the Euphrates in Revelation represents the world’s civil, secular, and political powers giving their support to Babylon, the drying up of the Euphrates symbol- izes the withdrawal of their support and their subsequent attack against Babylon, thereby causing its downfall.

As the people of the world witness the upheaval in nature (see Rev. 16:3–9), they turn to Babylon for protection. However, as the fifth plague strikes the seat of Babylon’s authority (Rev. 16:10, 11), they see the futil- ity of seeking help there. Feeling deceived, they turn against Babylon, causing her downfall (see Rev. 17:16). Yet, as we have seen, their hearts remain hard against God and His people. As such, they become fertile soil for the final deception by which Satan will draw the world to unite against God’s people to wipe them off the face of the earth.

In what ways have you learned how risky it is to place your trust in humans and in human institutions?

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March 13

Satan’s Last Great Deception Revelation 16:12 tells us that the purpose of the drying up of the

Euphrates is to prepare the way for “the kings from the east” (NKJV). In the Old Testament, “the kings from the east” were Cyrus and his forces coming down from the north, then approaching Babylon from the east (Isa. 41:25). Their conquest of Babylon made the return of God’s people to their homeland possible (Isa. 44:27, 28). In the same way, the symbolic drying up of the Euphrates prepares the way for the coming of the kings from the east to provide deliverance to God’s end- time people.

The kings from the east in Revelation 16:12 are Christ and His army of heavenly angels. At His second coming, Jesus will appear with His angelic host, “clothed in fine linen, white and clean” (Rev. 19:14, NKJV), which is the dress of sinless angels (Rev. 15:6). Accompanied by the host of heaven, Christ will, as Revelation 17:14 shows, over- come the satanic forces that oppress His people (compare Matt. 24:30, 31). This final conflict against Christ and His people leading up to the Second Coming is known as the battle of Armageddon.

Read Revelation 16:13, 14. What is the role of the three unclean spirits in the preparation for the battle of Armageddon? How are they a satanic counterfeit of the three angels’ messages in Revelation 14? (See 1 Tim. 4:1.)

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Through the final events leading up to the close of probation, every human being will be led to choose on which of the two sides he or she will stand in the battle of Armageddon. As a prelude to this spiritual warfare, John sees three demonic spirits resembling frogs. Satan’s last attempt to deceive involves demonic, lying spirits.

The dragon (paganism and spiritualism), the sea beast (Roman Catholicism), and the false prophet (apostate Protestantism) unite under Satan’s command (see Rev. 13:11, 12). Satan enables the lamb- like beast to perform miraculous signs (see Rev. 13:13–17) that include spiritualistic manifestations. These signs are part of Satan’s end-time deceptive strategy to persuade the world to follow him rather than the true God.

Blinded by their hatred of God and His truth, the leaders of the world readily believe Satan’s lies, which are cloaked in a pleasing religious guise (2 Thess. 2:9–12). Ultimately, they will unite in the final battle leading to the end of this world.

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Gathering for the Battle of Armageddon Read Revelation 16:16. How successful will Satan’s end-time deception

be in gathering the people of the world to the battle of Armageddon?

The deceptive demonic miracles will achieve worldwide success. In having spurned Bible teachings, people will believe a lie that will be accompanied by deceptive miracles (see 2 Thess. 2:9–12). They will unite together in purpose, symbolized by their gathering to a “place,” which is in Hebrew called Armageddon, meaning “the mountain of Megiddo.” Megiddo was not a mountain, but a fortress city located in the Valley of Jezreel (or the Plain of Esdraelon) at the foot of the Mount Carmel ridge. It was an important strategic site.

The Plain of Esdraelon was known for many decisive battles in Israel’s his- tory (see Judg. 5:19; Judg. 6:33; 2 Kings 9:27; 2 Kings 23:29, 30). Revelation uses this historical background to depict a final great conflict, called Armageddon, between Christ and the forces of evil. The people of the world are portrayed as a unified army under the leadership of this satanic league.

The “mountain of Megiddo” is an apparent allusion to Mount Carmel that towers above the valley in which the ancient city of Megiddo was located. Mount Carmel was the site of one of the greatest clashes in Israel’s history, between God’s true prophet (Elijah) and the false prophets of Baal (1 Kings 18). This showdown answered the question “Who is the true God?” The fire that came from heaven demonstrated that the Lord was the only true God and the only one to be worshiped. While the spiritual issue of the battle of Armageddon—Will we obey God or man?—is decided before the plagues fall, those who side with the dragon, the beast, and the false prophet (Rev. 16:13), will then be totally controlled by the devil (as Judas was, leading up to Christ’s crucifixion [Luke 22:3]).

Having chosen the losing side, they will be among those who cry for the mountains to hide them (Rev. 6:16; read also 2 Thess. 1:7, 8). Before the plagues fall, however, Revelation 13:13, 14 portrays the earth beast bring- ing fire down from heaven to deceive the world into thinking that Satan’s counterfeit, which will include false revivals led by another spirit, is the work of God.

Armageddon is not a military battle among nations to be fought some- where in the Middle East, but a global spiritual contest in which Christ decisively confronts the forces of darkness (see 2 Cor. 10:4). The out- come will be like that at Carmel but on a worldwide scale—with God’s triumph over the forces of darkness.

For many years, people have been looking at political and military turmoil in the Middle East as signs of the end and of Armageddon. Despite many predictions and date-settings, Armageddon, as they have envisioned it, has not come. How can we protect ourselves from making similar mistakes in regard to interpreting these local- ized events as the fulfillments of Bible prophecy?

Thursday March 14

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March 15

Further Thought: “None but those who have fortified the mind with the truths of the Bible will stand through the last great conflict. To every soul will come the searching test: Shall I obey God rather than men? . . . The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.

“But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accept- ing any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support. . . .

“As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15. The glory that surrounds him is unsurpassed by anything that mortal eyes have yet beheld. The shout of triumph rings out upon the air: ‘Christ has come! Christ has come!’ The people prostrate themselves in adoration before him. . . . In gentle, compassionate tones he presents some of the same gracious, heavenly truths which the Saviour uttered; he heals the diseases of the people, and then, in his assumed character of Christ, he claims to have changed the Sabbath to Sunday, and commands all to hallow the day which he has blessed. He declares that those who persist in keeping holy the seventh day are blaspheming his name by refusing to listen to his angels sent to them with light and truth. This is the strong, almost overmastering delusion.”—Ellen G. White, The Great Controversy, pp. 593–595, 624.

Discussion Questions:  Read Jesus’ admonition in Revelation 16:15, inserted into the description of the preparation for the battle of Armageddon. Note the similar wording in Christ’s earlier appeal to the church of Laodicea (Rev. 3:18). How do Christ’s words show the significance of the Laodicean message for God’s people living at the time of the preparation for the final conflict? In what way does this message apply to you personally?

 White and clean garments in Revelation symbolize the righteousness of Christ (Rev. 3:4, 5; Rev. 19:7–9). Only those who clothe themselves with the robe of Christ’s righteousness will be able to stand firm in the final crisis. How does one make his or her robes white and clean in the blood of the Lamb (Rev. 7:14)?

Friday

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

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Moses and Zimbabwe’s Police By andrew Mcchesney, Adventist Mission

The 26-year-old missionary gazed at the group of 50 Zimbabwean police officers. The uniformed men and women had just participated in a colorful parade in downtown Bulawayo, and they were waiting for him to speak.

Emmanuel Msimanga—a Global Mission pioneer assigned to the central business district of Zimbabwe’s second-largest city—began to speak about Moses.

“Even though Moses was in Egypt, he remembered that he was a Hebrew,” he said. “Moses realized, ‘Even though I’m in Egypt, I’m not an Egyptian. I don’t have to follow the ways of the land.’ ”

Emmanuel looked into earnest faces. “Some people are amassing unjust gain. Do not follow that,” he said. “Live

a righteous life even though we live in a sinful world.” Emmanuel, a 2017 theology graduate of Solusi University outside

Bulawayo, has a unique opportunity to share Christ. As a Global Mission pioneer, he has been seeking ways to reach out to police officers, government workers, and university students who live and work in his district. By simply asking, he received permission to give a 30-minute devotional message at training courses for local and regional officers.

Emmanuel had much more to say about Moses at the training course. “Moses chose to suffer with the Israelites rather than enjoy the fleeting plea-

sures of sin for a season,” he said. Turning in his Bible to Hebrews 11:24, 25, he read, “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.”

Police officers thanked Emmanuel afterward. “This is the devotional we need,” said one. “It tells us things that we don’t want to hear but we must hear.”

“It was a word of rebuke and correction,” said another. “God blessed me today.”

Emmanuel invited the officers to enroll in free Voice of Prophecy Bible studies and gave each a book.

No police officers have requested baptism, but Emmanuel is sure that the Holy Spirit is at work. After just two months of his Global Mission pioneer

work, five university students in his district were ready for baptism.

As Emmanuel pushes ahead, he is eager to keep preaching righteousness. “Like Moses, we must always stand for the right, even though the tide of the time says we should be corrupt,” he said.

Part of a 2015 Thirteenth Sabbath Offering went to Solusi University to double the size of its crowded cafeteria from 500 seats to 1,000.

Part I: Overview

Key Text: Revelation 15:4

Study Focus: Revelation 16 describes the seven last plagues (Rev. 15:1) of earth’s history. Included in these plagues is the only mention of the exact title “Armageddon” in the Bible.

Introduction: This section begins with the end-time people of God standing by the sea of glass singing the song of Moses and the Lamb, an allusion to the Exodus (Rev. 15:1–4). Then the seven plagues are introduced with a vision of the heavenly temple emptied because of the glory of God, meaning the heav- enly ministry of Christ has ended, the reversal of its original inauguration (Rev. 15:5–8; compare Exod. 40:34, 35). This scene is close-of-probation imagery. Seven angels were then told to pour out bowls of wrath upon the earth one by one (Revelation 16).

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. God’s People Named by Many Names Evidence of the text is that such names as remnant, 144,000, and saints all refer to the same end-time group.

II. Why Plagues When No Repentance Will Result?

III. The Symbolic Meaning of the Euphrates River in Revelation 16:12

IV. Two Gospels in Revelation The three angels (Rev. 14:6–12) and the three frogs (Rev. 16:13, 14) are contrasting symbols of the gospel.

V. Cyrus the Persian and the Second Half of Revelation A pagan king foreshadows the Messiah.

VI. The Meaning of Armageddon

Life Application: The “Life Application” section explores how the descrip- tion of the battle of Armageddon in Revelation promotes spiritual prepa- ration for the end time.

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Part II: Commentary

See “Introduction” of part I for a summary of Revelation 15 and 16.

Main Themes of Lesson 11 Elaborated:

I. God’s People Named by Many Names

We saw in the previous lesson of this teachers edition that God’s faith- ful, end-time ones are called remnant in Revelation 12:17 and 144,000 in Revelation 14:1. The allusion to Joel 2:32 in Revelation 14:1 makes it clear that John sees the two groups as the same. There is further evidence in Revelation that the multiple names for God’s people all refer to the same end-time group rather than multiple end-time groups.

The 144,000 and the great multitude appear to be opposites. As we saw in the teachers edition for lesson 6 (see theme IV) there are two views on this subject. God’s end-time people are called the 144,000 in Revelation 14:1 and “saints” in Revelation 14:12, but the “saints” of all ages, especially those during the period of 1,260 days/years, are described in Revelation 17:6. So God’s end-time people are called by many names in Revelation: 144,000, remnant, and saints (Rev. 14:12). They stand by the sea of glass (Rev. 15:2); they are the ones who keep their garments (Rev. 16:15); and they are the ones who are called the chosen and faithful followers of the Lamb (Rev. 17:14).

II. Why Plagues When No Repentance Will Result?

The deceptions and plagues of the final crisis expose the truth about Satan and those who follow him (2 Thess. 2:10–12). It is not God’s fault that the wicked are unredeemed. Neither the grace of God (Rom. 2:4) nor the plagues of the end time (Rev. 16:9, 11, 21) bring about any repentance. The unredeemed are hardened in the course they have chosen. Thus, even the destruction of the wicked glorifies the character of God in the end (Rev. 15:3, 4). They have made themselves unsafe to save, and, thus, God sadly lets them go (Hos. 11:7, 8). Even after the millennium and a clear perspective on God’s character, nothing in their character has changed (Rev. 20:7–10). The plagues expose their settled unfitness for eternity and vindicate God’s judgment in each case.

III. The Symbolic Meaning of the Euphrates River in Revelation 16:12

What is the meaning of the Euphrates River in Revelation 16:12? We need not remain in doubt when the text itself defines a symbol. Revelation 17:1 introduces an explanation of one of the bowl plagues, one that has some-

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thing to do with water. It must be referring to the sixth plague, because the woman who sits on the water is called Babylon (Rev. 17:5), and the “many waters” of Babylon describe the Euphrates River (Jer. 51:13). The meaning of the river is defined in Revelation 17:15. The waters of verse 1 represent “peoples and multitudes and nations and languages” (ESV), in other words, the civil and secular powers of the entire world. These powers give their allegiance to Babylon for a short time (Rev. 17:3, 12, 13), creating a world- wide, end-time confederacy in opposition to God and His end-time people.

IV. Two Gospels in Revelation

The three angels of Revelation 14:6–12 together proclaim the f inal gospel message to the world. What many readers of Revelation have missed is the counterfeit gospel also proclaimed to the world in Revelation 16:13, 14. The dragon, the beast, and the false prophet (the satanic triad of Revelation 13) each produce an unclean spirit like a frog out of their mouths (Rev. 16:13). According to verse 14 these frogs are the “spirits of demons” (NKJV) who go out to the kings of the whole inhabited world to gather them for the battle of Armageddon (see also Rev. 16:16). Demons are evil angels; thus, you have three holy angels working through God’s remnant church presenting the true gospel in chapter 14 and three evil angels presenting a counter- feit gospel in chapters 13 and 16. Both “gospels” go out to the entire world (Rev. 14:6, 16:14). This counterfeit gospel also is described in 2 Thessalonians 2:9–12 and Matthew 24:24–27. Those who do not rely on the words of Scripture will be deceived in the f inal crisis.

V. Cyrus the Persian and the Second Half of Revelation

In Revelation 16:12, the drying up of the Euphrates, Babylon’s political and military support system (Jer. 50:37, 38; Jer. 51:35, 36), prepares the way for the kings from the east. This brief description recalls how the armies of Cyrus came from the north and east of Babylon. His engineers exca vated a depression in the nearby landscape and diverted the flow of the Euphrates River into that depression, allowing Cyrus’s soldiers to march under the river gates into the city. Timing the diver- sion to take advantage of a feast day inside the city, Cyrus’s soldiers dis covered that drunken guards had left open the gates along the river- bank. The soldiers poured into the city, conquering it and killing its ruler, Belshazzar (as described in Daniel 5). In the months and years that followed, Cyrus initiated a process in which the scattered remnant of Israel were encouraged to go back home and rebuild the temple and the city of Jerusalem.

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Notice the total sequence once more: In Old Testament times, Cyrus, king of Persia, dried up the literal Euphrates River in order to conquer Babylon and to let Israel go free. This narrative clearly sets the foundation for the last portion of the book of Revelation. In the book of Revelation, the waters of the end-time River Euphrates are dried up to make way for an end-time Cyrus (the “kings from the east”) who conquers end-time Babylon to deliver end-time Israel! The funda mental narrative substruc- ture of the battle of Armageddon is grounded in the Old Testament story of Cyrus and Babylon’s fall.

VI. The Meaning of Armageddon

The word “Armageddon” is really Har-Magedon in the Greek. Revelation 16:16 explains that the word is based on the Hebrew. In Hebrew har means mountain. So the most natural meaning of Armageddon is “Mountain of Megiddo.” The problem is that there is no mountain in the whole world named Megiddo. There are waters of Megiddo (Judg. 5:19), a valley of Megiddo (2 Chron. 35:22), and a city of Megiddo (1 Kings 9:15). Others suggest “mountain of slaughter” (based on Zech. 12:11) or “mount of assembly” (echoing Isa. 14:13, ESV).

The Anchor Bible Dictionary concludes that the best explanation of Har-Magedon is to associate it with the mountain that looms over the waters, valley, and city of Megiddo—Mount Carmel. Mount Carmel is the place where Elijah called f ire down from heaven to earth to demonstrate who the true God is (Rev. 13:13, 14). In the last days of earth’s history, there will be a showdown between the true God (Revelation 4, 5) and the counterfeit trio (Rev. 16:13, 14); between the three angels (Rev. 14:6–12) and the three frogs. In that f inal contest, the f ire will fall on the wrong altar (Rev. 13:13, 14), but the true God will be vindicated in the end (Rev. 15:3, 4).

Part III: Life Application

1. In the midst of the battle of Armageddon account (Rev. 16:13–16) is a blessing on the one who keeps watch and hangs on to his clothes (Rev. 16:15). In lesson 3, theme V, we saw that this reference is a clear allusion to Revelation 3:18, the warning of Christ to Laodicea. There is, therefore, a clear connection between the Laodicean

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church and God’s final call to the world in the context of Armageddon. The church that will pass through the final crisis of earth’s history is seriously flawed—but very much the object of Jesus’ solicitude and will overcome at last (Rev. 3:21). This paradox should be a source of both warning and encouragement to God’s people today.

2. In one single verse (Rev. 16:15), John brings together a variety of New Testament appeals in light of the end. Both “I am coming like a thief ” (NASB) and “Blessed is the one who stays awake” (NASB) echo statements of Jesus that are further echoed by Paul (Matt. 24:42–44, Luke 12:37–39, 1 Thess. 5:1–6). All three of these texts are about readiness for the coming of Jesus. By echo- ing these concepts in the middle of the battle of Armageddon, the book of Revelation makes it clear that now is the time to heed the warning so as not to be on the wrong side then. It is our spiritual task to keep watch over our hearts, thoughts, and behavior—and to remain faithful no matter the deception or the coercion we may face. There is a need for both faithful endur- ance and discernment, fortified with the words of Jesus, of Paul, and of Jesus to Laodicea. When we choose to be faithful today in the midst of various temptations, we are being prepared for even greater battles at the end of time.

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Judgment on Babylon

Sabbath afternoon

Read for This Week’s Study: Revelation 17, Jer. 51:13, Exod. 28:36–38, Rev. 13:1–8, Rev. 13:18, Rev. 16:2–12.

Memory Text: “And I heard another voice from heaven saying, ‘Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. For her sins have reached to heaven, and God has remembered her iniquities’ ” (Revelation 18:4, 5, NKJV).

The sixth plague causes the symbolic drying up of the Euphrates, as the disillusioned people of the world withdraw their popular sup-port from end-time Babylon. As we saw in last week’s lesson, the shattering of her power will be preceeded by extensive demonic activities counterfeiting the work of God (Rev. 16:13, 14). The demonic activity will be successful in uniting the wicked in preparation for the battle of Armageddon.

At the outset of the final battle, a great earthquake occurs as part of the seventh plague. The earthquake shatters the unity of Babylon and splits it into three parts (Rev. 16:18, 19). End-time Babylon is portrayed as a city, signifying the short-term union of the political and religious powers of the world in opposition to God’s people. This unity is shattered, causing the breakup of end-time Babylon.

We must keep in mind that Revelation 16:19 only anounces the political collapse of end-time Babylon. Chapters 17 and 18 tell us how this collapse actually will happen. Before describing the demise of end-time Babylon and the reasons for its fall (Rev. 17:12–18:24), Revelation 17 describes this end- time apostate religious system, this time in terms of a harlot riding a scarlet beast. In association with her daughters, the harlot Babylon, riding the scarlet beast, seduces the world against God (Rev. 17:1–11).

* Study this week’s lesson to prepare for Sabbath, March 23.

*March 16–22Lesson

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March 17

The Harlot Babylon Read Revelation 17:1. Jeremiah 51:13 shows that the “many waters”

upon which Babylon sits are the river Euphrates. According to Revelation 17:15, what do many waters symbolize?

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A woman in the Bible is a symbol for God’s people. In Revelation, God’s true church is portrayed as a pure woman (Rev. 12:1, 22:17). A harlot thus represents a false apostate church. In Revelation 17:5, this harlot is identified as Babylon the Great. Just as ancient Babylon depended on the Euphrates River for its existence, so will end-time Babylon rely on the support of the masses to enforce her plans.

Read Revelation 17:2 along with Revelation 14:8 and Revelation 18:2, 3. What two groups of people are specified as being involved in an illicit relationship with, and being seduced by, end-time Babylon?

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The first group is the kings of the earth, the governing political pow- ers. They are portrayed as being engaged in an adulterous relationship with the harlot Babylon. In the Old Testament, the language of forni- cation is used frequently to describe how apostate Israel turned away from God to false religions (Isa. 1:21, Jer. 3:1–10). The adulterous relationship between the kings of the earth and the harlot symbolizes an illicit union between end-time Babylon and the governing political powers—a union of church and state.

The second group in an illicit relationship with the harlot Babylon is the inhabitants of the earth, the governed masses. These are made spiritually drunk with the wine of Babylon’s fornication. In contrast to the governing political powers, the general populace is intoxicated by Babylon’s false teachings and practices, deceived into thinking that she can protect them. When people are drunk, they do not think clearly and are controlled easily (see Isa. 28:7). The whole world, with the excep- tion of a faithful remnant, will be led astray by Babylon.

In the very end, as today, and as has always been the case, the masses of the people get it wrong. What should this tell us about the dangers of following popular sentiment, no matter how popular?

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March 18

The Harlot Riding on the Scarlet Beast Read Revelation 17:3. One of the seven angels who had the seven bowls

filled with the seven last plagues offers to show John the judgment of the harlot who sat on many waters. When John sees her, she is riding the scarlet beast. In what ways do the symbols of water and beast suitably describe the supporters of Babylon?

As John is carried in vision into the wilderness, he sees a woman on a scarlet beast. While the harlot represents a religious entity, the beast symbolizes a political power. The picture of religion riding the secular and political powers points to two separate entities, something that was not the case in the past, when religion and politics were integrated. The prophecy shows, however, that these two entities will join together at the end time. The concept of riding a beast denotes dominance; as the rider of the scarlet beast, this end-time religious system will dominate the secular and political powers.

Which characteristics of the harlot point to the dragon, the sea beast, and the beast coming out of the earth in Revelation 12 and 13?

The harlot is pictured as extravagantly arrayed in purple and scarlet and adorned with ornaments of gold, precious stones, and pearls; such adornment was a practice of harlots in antiquity to enhance their power of seduction (Jer. 4:30). As the color of blood, scarlet corresponds to the oppressive character of this religious system.

The harlot’s dress counterfeits the attire of the high priest in the Old Testament, attire that included the colors purple, scarlet, and gold (Exod. 28:5, 6). The blasphemous inscription on the harlot’s forehead also replaces the priestly inscription, “Holiness to the Lord” on the miter of the high priest (Exod. 28:36–38). The cup in her hand reminds us of the vessels of the sanctuary from which Belshazzar, king of Babylon, and his guests drank wine (Dan. 5:2–4). The cup in the harlot’s hand uses the appearance of truth to conceal the wine—the falsehoods of Satan’s end-time religious system—in order to seduce the world away from God.

The harlot Babylon is further described as drunk with the blood of the saints and the martyrs of Jesus who died as a result of their witness to Christ. This bloodguiltiness links end-time Babylon to medieval apostate Christianity, which was led by the papacy and responsible for the deaths of millions of Christians who remained faithful to the gospel.

The description of the harlot Babylon reflects the image of Jezebel in the church of Thyatira (see Rev. 2:20–23). How do the parallels between these two women elucidate the character of end-time Babylon?

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The Identification of the Scarlet Beast Revelation 17:3 describes the scarlet beast in terms similar to the

sea beast of Revelation 13, which made war with, and overcame, God’s people (Rev. 13:5–7). It was this earlier period of persecution that caused the pure woman to flee into the wilderness during the prophetic period of 1,260 days/years, from a.d. 538 to 1798 (Rev. 12:13, 14). Though living in an age of ecumenism, Protestants would do well to remember the terrible persecution of the past, because, according to prophecy, something similar, but only worse, will happen again.

Read Revelation 17:8. Compare the wording of this verse with Revelation 13:8. How does Revelation 13:3 clarify the three phases of the existence and activities of the beast?

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The scarlet beast is identified as the one that was, and is not, and will ascend out of the bottomless pit and go to perdition. This tripartite phrase is, first of all, a counterfeit of the divine name, Yahweh—“who is and who was and who is to come” (Rev. 1:4, NKJV; see also Rev. 4:8). It also further points to the three phases of existence through which the beast has passed:

(1) The beast “was.” It existed in the past. Its prior activities lasted for the prophetic period of 42 months, also known as 1,260 days/years (see Rev. 13:5 and Lesson 9, Sunday).

(2) “Is not.” With its deadly wound (see Rev. 13:3), the beast went into its nonexistence phase, at least, as a persecutor, in 1798. It van- ished for some time from the world scene; yet it survived.

(3) Finally, with the healing of the deadly wound, the beast will regain its power and exert it in full satanic rage.

Revelation 17 describes the beast of Revelation 13:1–8 at the time of the healing of its deadly wound. Upon this revived beast, the harlot Babylon sits, as well. Once again there will be a short-lived union of religion and politics as it existed during the Middle Ages, and persecu- tion again will take place.

“Let opposition arise, let bigotry and intolerance again bear sway, let persecution be kindled, and the half-hearted and hypocritical will waver and yield the faith; but the true Christian will stand firm as a rock, his faith stronger, his hope brighter, than in days of prosperity.”—Ellen G. White, The Great Controversy, p. 602. What warning should we take from these words about what our Christian experience needs to be now, even before final events unfold?

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The Seven Heads of the Beast Read Revelation 17:9–11 along with Revelation 13:18. The require-

ment for understanding the seven heads is a mind of wisdom. What kind of wisdom is in view here? How does one obtain this divinely imparted wisdom (see James 1:5)?

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The angel explains that the seven heads are seven mountains. Some translators think that these mountains allude to the seven hills upon which the city of Rome is situated, and for this reason, they translate the Greek word oroi (“mountains”) as “hills.” There are seven kings, too, who are symbolized by the seven mountains. Also, these mountains are successive, not simultaneous.

These mountains do not symbolize individual kings, because Revelation does not deal with individual persons but with systems. In the Bible, mountains often symbolize world powers or empires (Jer. 51:25; Ezek. 35:2, 3). In biblical prophecy “kings” represent kingdoms (see Dan. 2:37–39, Dan. 7:17). Thus, the seven moun- tains symbolize seven great successive empires that dominated the world throughout history, through which Satan opposed God and harmed God’s people.

From John’s time perspective, five of these empires have fallen, one is, and the other has not yet come. While no single view has been agreed upon by all Adventist interpreters, many hold that the five that have fallen are the great kingdoms that in Old Testament times dominated and (on occasion) harmed God’s people: Egypt, Assyria, Babylon, Media-Persia, and Greece. The “one is” kingdom was the Roman Empire of John’s time.

The seventh kingdom that “has not yet come” is the sea beast of Revelation 13—the papacy, which dominated and harmed God’s people—that was to come after the time of John and after the fall of the pagan Roman Empire. History has powerfully attested to the truth of this prophecy, written many centuries before the events unfolded.

John is further told that the scarlet beast is an eighth world power, although it is one of the seven heads (world powers). Which of the seven? Because these heads are sequential in time, the eighth must be the seventh head that received the deadly wound. It is at the time of this eighth world power that the scarlet beast appears, carrying and advanc- ing the goals of the harlot Babylon. Today, we live at the time of the healing of the deadly wound. This eighth world power will appear on the scene right before the end and will go to perdition.

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The Judgment of Babylon Read Revelation 17:12–15 along with Revelation 16:14–16. What do

you learn from these texts about the “ten kings”?

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Different interpretations have been offered regarding the identities of the ten kings. However, Revelation does not tell us who they are. All we can derive from the text is that they are a short-lived political confederacy appearing right before the end and supporting the harlot. Their number signifies that the world powers will render total, unwaver- ing allegiance to the beast.

Revelation 17:13, 14 reiterates in a nutshell the battle of Armageddon—introduced in Revelation 16:12–16. Induced by miracle- working demonic powers in conjunction with the dragon, the sea beast, and the false prophet, the worldwide political confederacy will make war with the Lamb. In other words, the battle of Armageddon is not a military battle in the Middle East but the final conflict of the Second Coming in which Satan and his confederacy fight against Christ and His angelic host.

Read Revelation 17:16–18. From what we saw in Revelation 16:2–12, what lies behind the ten kings’ change of attitude toward Babylon? Who is behind what happens to Babylon?

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Filled with hatred, the ten horns, which are the successor powers to the divided nations of Europe, suddenly turn against the harlot Babylon (the end-time manifestation of the papacy), making her desolate and naked; they symbolically will eat her flesh and burn her with fire. In writing about what will happen to the harlot Babylon, John employs language similar to what God said would happen to adulterous Jerusalem (Jer. 4:30). Burning by fire was the punishment for a priest’s daughter who was involved in sexual immorality (Lev. 21:9). The deceived political powers have become disillusioned because of the inability of Babylon to protect them from the plagues. They feel deceived and, in hostility, attack her. This end-time apostate religious system, together with all those who choose to identify themselves with it, experiences the fullness of divine judgment.

A lot of questions about end-time events still remain unanswered and, thus, can seem confusing to us now. What specific promise is given in Revelation 17:14, and what should this promise mean to us?

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March 22

Further Thought: Before the full moral collapse of Babylon, a voice from heaven urges God’s people still in Babylon to “ ‘Come out of her, my people’ ” (Rev. 18:4). There are many worshipers of God who are still in Babylon for various reasons. God uses His end-time church to call these people out from this apostate religious system and not to participate in its sins. They must come out of it in order to escape its fate. God does not want anyone to perish (2 Pet. 3:9). Revelation 19:1–10 shows that many God-fearing people in Babylon will respond to the call. Think, then, about the tremendous responsibility that rests upon us as God’s remnant church. What should this responsibility tell us about our need of God’s truth in our hearts and the outpouring of the Holy Spirit in our lives?

Discussion Questions:  As Revelation 18:4 shows, there are many God-fearing people in Babylon whom God calls “ ‘my people.’ ” Reflect on the follow- ing statement: “This message must be given, but while it must be given, we should be careful not to thrust and crowd and condemn those who have not the light that we have. We should not go out of our way to make hard thrusts at the Catholics. Among the Catholics there are many who are most conscientious Christians, and who walk in all the light that shines upon them, and God will work in their behalf. Those who have had great privileges and opportunities, and who have failed to improve their physical, mental, and moral powers, . . . are in greater danger and in greater condemnation before God than those who are in error upon doc- trinal points, yet who seek to live to do good to others.”—Ellen G. White, Evangelism, p. 575. What should this thought tell us about how to treat others?

 Revelation 17 describes a harlot sitting on a scarlet beast. While the woman in chapter 12 symbolizes God’s faithful church, the one in chapter 17 refers to an apostate church seducing the world away from God. In your view, what are the similarities and differences between them? More important, what can we learn from this comparison?

 The texts this week portray a very dismal state of the religious and political world during the final stages before Christ’s victori- ous return. What should this tell us about why it’s so important right now that we stay faithful, true, and pure to the message that God has given us? Read Revelation 16:15, an appeal for faithful- ness amid the depiction of worldwide apostasy. How can we apply this warning to ourselves right now?

Friday

157 Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

Storyi n s i d e Rethinking Evolution By andrew Mcchesney, Adventist Mission

Stan Hudson’s world was turned upside down at the age of 19 when his geology professor at the University of California announced that he believed in God. The professor turned out to be a theistic evolutionist, a person who believes that God exists but that the Earth was created through millions of years of evolution.

The stance struck Stan, a budding scientist, as illogical. How could the professor put God, if He existed, in a secondary rather than primary position? Stan also was puzzled with the notion that an all-powerful God could be the source of death. Theistic evolution teaches that death was part of God’s origi- nal plan. Generations of animals had to die over millions of years to produce the creatures that inhabit the Earth today.

But Stan was most upset with the realization that scientists were not as open-minded as he had thought, and any scientist who questioned evolution would face a major fight. He didn’t want to fight, so he quit the university.

Six months passed. One day, Stan’s roommate, David L. Friend, asked for a Bible. Stan found one in his room, blew the dust off the cover, and gave it to David to read. Seeing David reading the Bible impressed Stan, and soon he began to read it, too.

After a while, Stan decided to pray. He knelt by his bed and said, “Dear God, it looks like David and I are looking for You. Will You help us?”

The prayer, Stan later said, was probably the most powerful prayer that Heaven has ever heard from him.

Over the next few weeks, God grew bigger and bigger as He answered small prayers, Stan said. For example, once Stan told David, “Let’s sell our sofa,” and immediately they heard a knock on the door. Outside, a neighbor asked, “Excuse me, do you have a sofa for sale?”

“A lot of little things like that delighted us,” Stan said. “We realized God could see us and was involved in our lives.”

Stan became an Adventist pastor and served for 38 years in California, Idaho, and Washington State. He never lost his love for science and has

been an outspoken advocate of the biblical six-day Creation week on Hope Channel and 3ABN. He now directs the North Pacific Union Conference’s Creation Study Center in Ridgefield, Washington.

“Adventists are pretty much the last Creation- believing denomination, and I am proud to be asso- ciated with it,” he said. “It’s our mission specifically to preach about the God ‘who made heaven and earth, the sea and springs of water.’ I like to turn up the volume on the first angel’s message.”

Part I: Overview

Key Text: Revelation 17:14

Study Focus: Revelation 17 and 18 focus on the fall of end-time Babylon in the closing days of earth’s history.

Introduction: Revelation 17 describes the rise and fall of end-time Babylon as symbolized by a woman, the great harlot (Rev. 17:18). Revelation 18 also describes the fall of Babylon, but this time the description is couched in the image of the great city (Rev. 18:10, 16, 18, 19).

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. Three Worldwide, End-Time Alliances The multiple symbols of Revelation’s end time coalesce into three great, world- wide alliances that take place in the following arenas: (1) religion, (2) govern- ment or secular/political power, and (3) the collective body of the “saints.”

II. The Difference Between Visions and Their Explanations In a vision, the prophet can be taken to any time and any place, but explanations of the vision to the prophet are given from the perspective of the time and place of the prophet.

III. The Identity of the Seven Kings of Revelation 17:10 In order to understand the identity of the seven kings of Revelation 17:10, one must determine the time of the sixth king.

IV. The Narrative of Revelation 17 Summary of end-time events in light of theme I

Life Application: The “Life Application” section explores how we should treat Christians of other faiths since we know that God has many faithful followers who have not yet heard the message to come out of Babylon. It also explores the similarities and substantial differences between the women of Revelation 12 and 17 and readiness of God’s people for the Second Coming.

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Part II: Commentary

In Revelation 17 and 18, Babylon gains the support of the secular/ political powers of the world for its war against the saints (Rev. 17:6), but eventually they turn on Babylon and destroy her (Rev. 17:16). Revelation 18 expresses the secular powers’ threefold regret for having done so (Rev. 18:9–19). While the fall of Babylon is mourned by the world, it brings rejoicing to the saints (Rev. 18:20).

Main Themes of Lesson 12 Elaborated:

I. Three Worldwide, End-Time Alliances

Revelation 16–18 contains a bewildering array of images describing end- time powers and groupings. But upon careful analysis, it becomes evident that many of these images are different ways of describing the same thing. For example, the seven heads of the beast also are described as seven mountains and seven kings (Rev. 17:9, 10). Likewise, the great harlot (Rev. 17:1) is clearly the same as the woman who rides the beast (Rev. 17:3), as well as Babylon the Great (Rev. 17:5). We have noticed earlier, in lesson 11 (theme I), that God’s people also are named by many names in the book of Revelation.

The variety of images in these chapters can all be linked to three great, worldwide alliances that develop in the f inal period of earth’s history.

1. There is a great, worldwide alliance of religious institutions that join together in opposition to God and His faithful people. This alli- ance is named by many names: Babylon, the great harlot, the great city, and the woman that rides the beast.

2. There is a great, worldwide alliance of secular, political, and mili- tary powers. This alliance also is named by many names in Revelation: the kings of the whole inhabited world (Rev. 16:14), the cities of the nations (Rev. 16:19), the kings of the earth, the earth dwellers (Rev. 17:2), the beast (Rev. 17:3), the seven heads, the seven mountains, the seven kings (Rev. 17:9, 10), and the 10 horns (Rev. 17:12, 13). These secular powers also are represented by the kings (Rev. 18:9), mer- chants (Rev. 18:11), and seafarers (Rev. 18:17) of chapter 18.

3. There also is a worldwide, end-time alliance of the saints, which has the following names: the sealed (Rev. 7:1–3); the 144,000 (Rev. 7:4–8); the remnant (Rev. 12:17); the saints (Rev. 14:12); those who keep their garments (Rev. 16:15); and the called, chosen, and faithful followers of the Lamb (Rev. 17:14). In theme IV, we will briefly explore the narrative of these three alliances in the final days of earth’s history.

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II. The Difference Between Visions and Their Explanations

In apocalyptic prophecy, there is an important distinction between visions and explanations. In a vision, the prophet can travel anywhere in the universe and to any point of time. The events of the vision are not necessarily located in the prophet’s time and place. But when the vision is explained afterward, the explanation always comes in the time, place, and circumstances of the prophet.

For example, in Daniel 2, Nebuchadnezzar is taken down to the end of time in his vision of the great image and the stone that became a great mountain that fills the whole earth (Dan. 2:31–36). The explanation of the vision by Daniel, however, is firmly grounded in the time and place of Nebuchadnezzar. It begins with a straightforward, unambigu ous assertion, “You are this head of gold” (Dan. 2:38, NKJV). Nebuchadnezzar is then told that the series of kingdoms that follow are “after you” (Dan. 2:39, NKJV) in point of time.

As was the case with Daniel 2, the apocalyptic prophecy of Daniel 7 also is divided into two parts: the vision (Dan. 7:2–14, 21, 22) and expla- nations of the vision (Dan. 7:15–20, 23–27). Even though Daniel experi- enced all elements of the vision, including the final events, the explana- tion clarifies that the vision is essentially about the future experi ence of Daniel’s people (Dan. 7:17, 18, 23–27). The same pattern can be seen in Daniel 8 and Zechariah 4.

Prophets don’t usually seem to understand a revelation from visions alone. An explana tion is necessary for the revelation to be understood. Because that explanation is given for the benefit of the prophet, it is based on the time, place, and circumstances in which the seer lives. This principle has profound implications for the interpretation of difficult apocalyptic texts, such as Revelation 17:7–11, as we will see in theme III.

III. The Identity of the Seven Kings of Revelation 17:10

Theme II helps us solve one of the most vexing problems in the whole book of Revelation. Who are the seven kings of Revelation 17:10? They are clearly sequential, but where do they begin, and when is the “one is” of the angel’s description? Is it a power in John’s day, one at the very end of time, or is it located somewhere else in the course of history?

One popular option is to see the seven kings as seven consecutive popes. The sequence usually begins with the year 1929, when Mussolini restored Vatican City to the sovereignty of the church, and ends with the very last pope of earth’s history. This view has frequently suggested that a current pope is either the last or the next to last. So this view has led people into date setting.

A second view is quite popular among Seventh-day Adventist scholars.

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It suggests that the time of the sixth king (the “one is” of Revelation 17:10) is the time from 1798 to 1929, when the papacy had no temporal power. The five fallen kings then would be Babylon, Persia, Greece, Rome, and the medieval papacy. The one that is would be the time that the church had no temporal power. The seventh king would be today, the restored Vatican power.

But theme II above would rule out both options if applied here. The pas- sage about the seven kings is not in the vision (Rev. 17:3–6); it is in the explanation of the vision (Rev. 17:7–18). So the “one is” king or kingdom would have to be present at the time John himself received the vision in order for it to make sense. If the “one is” kingdom is the pagan Roman Empire of John’s day (that is, the sixth kingdom), then the five who are “fallen” are the superpowers of the Old Testament world: Egypt, Assyria, Babylon, Persia, and Greece. The seventh kingdom is the medieval Roman papacy, and the “eighth” kingdom (Rev. 17:11), which is one of the seven, would be the revived Roman papacy—the Babylon of Revelation 17, which includes the other two members of the satanic triad (the “dragon” of paganism/spiritualism and the “false prophet” of apostate Protestantism). This globalized form of Babylon riding the scarlet beast of secular political power is still in the future.

IV. The Narrative of Revelation 17

As we saw in theme I, there are three worldwide alliances that develop in the end time: an alliance of the saints composed of an enlarged remnant church that includes those who have come out of Babylon to join them, an alliance of religious institutions, and an alliance of secular political powers. The last two alliances are precipitated by the f inal, worldwide proclamation of the gospel by the remnant (Rev. 14:6, 7; Rev. 18:1–4). Through the counterfeit gospel “inspired” by the demonic angels (Rev. 16:13, 14), Babylon (the satanic triad [Rev. 16:19]) gathers the secular/ political powers of the world to its side (Rev. 16:14, 16). She “rides” the beast (Rev. 17:2–7). For a short time, united institutions of religion dominate the world’s governments, turning their fury against the saints (Rev. 17:6, 13:15–17). But the drying up of the Euphrates (Rev. 16:12) symbolically portrays the time when the secular/political powers that sup- ported the harlot Babylon turn on her and destroy her (Rev. 17:16). God saves His end-time remnant from destruction (Rev. 17:14). After the fall of Babylon, the secular powers of the world meet their end at the Second Coming (Rev. 19:17–21).

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Part III: Life Application

In a passage completely focused on the events of the end time, life appli cations can be difficult to find. The following suggestions may be helpful.

1. What are the implications for us today since we know that as God’s faithful remnant people we are to call His other faithful people out of Babylon (Rev. 18:4)? The realization that end-time Babylon has a superficial Christian face should not lead us to be deceived about its true nature as God’s principal end-time enemy. Nevertheless, while the religious leaders and zealots both opposed the mission of Jesus, He always dealt graciously with individual representa- tives of those groups (Luke 6:15, Mark 12:28–34).

2. What can we learn from the descriptions of the women of Revelation 12 and 17? There are some similarities between the women of Revelation 12 and 17. Both are religious in nature (harlot Babylon symbolizes a false form of Christianity). But the woman of chapter 12 is God’s faithful church throughout history, includ- ing the period of Christian history during the 1,260 days/years and thereafter known as the remnant of the woman’s seed. What causes John amazement (Rev. 17:6) is that the end-time oppo- nent of God and His people also is a woman and thereby wears a Christian face! Individually, this fact should sober all who follow Jesus. Pride and stubbornness can lead any of us to destruction, even when we think we are following God (John 16:2).

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“I Make All Things New”

Sabbath afternoon

Read for This Week’s Study: Rev. 19:6–9, John 14:1–3, Rev. 19:11–16, Rev. 20:1–3, Jer. 4:23–26, Rev. 20:4–6, Rev. 21:2–8.

Memory Text: “Then He who sat on the throne said, ‘Behold, I make all things new.’ And He said to me, ‘Write, for these words are true and faithful’ ” (Revelation 21:5, NKJV).

T he destruction of end-time Babylon is bad news for those who collaborated with this apostate religious system. For God’s people, however, it is good news (Rev. 19:1–7). Babylon was

responsible for inducing the secular political powers to persecute and harm them (Rev. 18:24). The destruction of this great adversary means deliverance and salvation for God’s faithful people.

With the destruction of Babylon, the prayer of God’s people in the scene of the fifth seal is ultimately answered. Their cry, “How long, O Lord?” (Rev. 6:10) represents the cry of God’s oppressed and suffering people from Abel to the time when God will finally vindicate them (Ps. 79:5; Hab. 1:2; Dan. 12:6, 7). The book of Revelation assures God’s people that evil, oppression, and suffering will come to an end.

It is now time for Christ to usher in His everlasting kingdom. The remaining chapters of Revelation describe not just the destruction of end-time Babylon but also the destruction of Satan and all evil. We get glimpses, too, of the establishment of God’s everlasting kingdom.

* Study this week’s lesson to prepare for Sabbath, March 30.

*March 23–29Lesson

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March 24

The Wedding Supper of the Lamb Read Revelation 19:6–9 along with John 14:1–3. How does a wedding

supper appropriately illustrate the long-awaited union between Christ and His people?

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Two thousand years ago, Christ left His heavenly home to invite His followers to a wedding supper (Matt. 22:1–14) that will take place after His marriage to His bride. “The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, . . . is called ‘the bride, the Lamb’s wife.’. . . In the Revelation the people of God are said to be the guests at the marriage supper. Revelation 19:9. If guests, they cannot be represented also as the bride. . . .

“In the parable of Matthew 22 the same figure of the marriage is introduced, and the investigative judgment is clearly represented as tak- ing place before the marriage. Previous to the wedding the king comes in to see the guests, to see if all are attired in the wedding garment, the spotless robe of character washed and made white in the blood of the Lamb. Matthew 22:11; Revelation 7:14.”—Ellen G. White, The Great Controversy, pp. 426–428. After His death and resurrection, the Bridegroom returned to His Father’s house to “prepare a place” for His people, His wedding guests (see John 14:1–3). They remain on earth preparing for His return. At the end of the world, He will come back and take them to His Father’s house.

Revelation 19:8 states that the fine and clean linen was given to the bride by Christ. This apparel shows that the wedding guests who enter the city do not claim any merit for their deeds. Thus, the “fine linen, clean and bright” represents “the righteous acts of the saints” (NKJV), acts that came as a result of their union with Christ, who lives in them. Thus, these robes symbolize His righteousness and that His people “keep the commandments of God, and the faith of Jesus” (Rev. 14:12). While on earth, Jesus told a parable about a wedding. However, one of the guests preferred to wear his own attire instead of the wedding garment provided by the king, and he was expelled from the wedding (Matt. 22:1–14).

Revelation 3:18 shows that the robe of Christ’s righteousness, the gold of faith and love, and the eye salve of the Holy Spirit are the greatest needs of God’s people living at the time of the end. Jesus’ offer that the Laodiceans “buy” these gifts from Him shows us that He asks for something in exchange for what He offers us. We give up self-sufficiency and trust in ourselves in exchange for a life of faithful obedience to Christ and trust in Him as our only hope of salvation.

We are not saved by our works, but what “righteous acts” do you do that define the life that you are living?

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March 25

Armageddon Ends Read Revelation 19:11–16. What is the name of the rider of the white

horse, and what does it mean that a sharp sword comes from His mouth? What does this tell us about how to be on the winning side in the end?

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What we see here is a depiction of Christ’s second coming, the fulfillment of the promise that believers in all ages have been long- ing for. Like Jesus, His people have based their faith on God’s Word. Revelation 19:11–16 is the culmination of Jesus’ many victories: Jesus defeated Satan in heaven; He defeated Satan in the wilderness; He defeated him at the cross; and He will defeat him at His return.

“Soon there appears in the east a small black cloud, about half the size of a man’s hand. It is the cloud which surrounds the Saviour and which seems in the distance to be shrouded in darkness. The people of God know this to be the sign of the Son of man. In solemn silence they gaze upon it as it draws nearer the earth, becoming lighter and more glorious, until it is a great white cloud, its base a glory like consuming fire, and above it the rainbow of the covenant. Jesus rides forth as a mighty conqueror. Not now a ‘Man of Sorrows,’ to drink the bitter cup of shame and woe, He comes, victor in heaven and earth, to judge the living and the dead. ‘Faithful and True,’ ‘in righteousness He doth judge and make war.’ And ‘the armies which were in heaven’ (Revelation 19:11, 14) follow Him. With anthems of celestial melody the holy angels, a vast, unnumbered throng, attend Him on His way. The firmament seems filled with radiant forms—‘ten thousand times ten thousand, and thousands of thousands.’ No human pen can portray the scene; no mortal mind is adequate to conceive its splendor.”—Ellen G. White, The Great Controversy, pp. 640, 641.

In 2 Thessalonians 1:8–10, Paul gives another depiction of the ulti- mate victory of Christ at the Second Coming, when all the secular and religious powers, which had conspired against Him, are destroyed, and His people are delivered for all eternity.

Revelation 19 describes two suppers, one in verse 9 and another in verses 17 and 18. At one supper you eat, at the other you get eaten. It’s hard to imagine a starker contrast of what’s at stake in the whole great controversy for every human being. What should this imagery teach us about how seriously we need to take our faith and the mission that our faith calls us to participate in?

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The Millennium Read Revelation 20:1–3 along with Jeremiah 4:23–26. During the mil-

lennium, what is the state of the earth? In what way is Satan bound by chains?

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The 1,000 years (or millennium) begin with the second coming of Christ. At this time, Satan and his fallen angels are chained. The chain- ing of Satan is symbolic, because spiritual beings cannot be physically bound. Satan is bound by circumstances. The plagues have desolated the earth and killed off its evil inhabitants, bringing it into a chaotic condi- tion resembling the earth before Creation (Gen. 1:2). In such a state, the earth functions as Satan’s prison during the millennium. Because there are no human beings to tempt and harm, all that Satan and his demonic associates can do is contemplate the consequences of their rebellion against God.

Read Revelation 20:4–6. Where are the redeemed during the millen- nium?

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Revelation shows that God’s people will spend the millennium in the heavenly places that Christ prepared for them (see John 14:1–3). John sees them sitting on thrones as kings and priests, judging the world. Jesus promised the disciples that they would “ ‘sit upon twelve thrones, judging the twelve tribes of Israel’ ” (Matt. 19:28). Paul stated that the saints would judge the world (1 Cor. 6:2, 3).

This judgment concerns the fairness of God’s actions. Throughout history Satan has raised doubts concerning God’s character and His deal- ings with the beings He created. During the millennium, God allows the redeemed to access the records of history in order to find answers to all questions concerning the fairness of His decisions regarding those who were lost, as well as questions dealing with His leading in their own lives. At the conclusion of the millennium, all questions regarding God’s justice are forever settled. God’s people are able to see beyond a shadow of doubt that Satan’s accusations were unfounded. They are now ready to witness the administration of God’s justice at the final judgment of the lost.

Who among us doesn’t have questions, hard questions, that for now seem to have no answers? What does it tell us about the character of God that, one day, He will give us the answers?

Tuesday March 26

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March 27

“A New Heaven and a New Earth” After the eradication of sin, the earth will be transformed into the

home of the redeemed. What will it be like? In Revelation 21:1, John saw “a new heaven and a new earth.” The

Bible refers to three heavens: the sky, the starry universe, and the place where God dwells (see 2 Cor. 12:2). In Revelation 21:1, the earth’s atmosphere is in view. The contaminated earth and the sky cannot endure God’s presence (Rev. 20:11). The word “new” in Greek (kainos) refers to something new in quality, not in origin and time. This planet will be purged by fire and restored to its original state (2 Pet. 3:10–13).

Particularly interesting is the fact that the first thing John observes on the new earth is that there is no sea. John’s reference to “the sea” (with the definite article) shows that he probably had in mind the sea that surrounded him on Patmos, which had become a symbol of separation and suffering. For him, the absence of that sea on the new earth meant absence from the pain caused by his separation from those whom he loved.

Read Revelation 21:2–8 and Revelation 7:15–17. What parallels exist in the description of the new earth and the Garden of Eden, in Genesis 2?

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A life free of suffering and death on the restored earth is guaranteed by God’s presence among His people. His presence is manifested in the New Jerusalem and “the tabernacle of God” (Rev. 21:3), where God will dwell among His people. The presence of God makes life truly a paradise in the restored earth.

God’s presence guarantees freedom from suffering: no death, sorrow, crying, or pain, which are all the consequences of sin. With the eradica- tion of sin, “ ‘the former things have passed away’ ” (Rev. 21:4, NKJV).

This idea was well articulated by Mary and Martha at the death of their brother Lazarus: “ ‘Lord, if You had been here, my brother would not have died’ ” (John 11:21, NKJV). The sisters knew that death could not exist in the presence of Christ. In the same way, the abiding pres- ence of God on the new earth will secure freedom from the pain and suffering that we now experience in this life. This freedom is the great hope that is promised to us in Christ, a hope sealed in His blood.

Why is this promise of a new existence in a new world so central to all that we believe? What good would our faith be without it?

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Wednesday

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The New Jerusalem John now describes the capital of the new earth, the New Jerusalem.

While a real place inhabited by real people, the New Jerusalem and life in it are beyond any earthly description (see 1 Cor. 2:9).

Read Revelation 21:9–21. What are the exterior features of the New Jerusalem?

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The New Jerusalem is referred to as the bride, the Lamb’s wife. The New Jerusalem is the place that Christ is preparing for His people (John 14:1–3).

The city is surrounded by a high wall with twelve gates—three gates on each of the four sides, allowing entry from any direction. This feature points to the universal scope of the city. In the New Jerusalem everybody has unlimited access to God’s presence.

The city is further pictured as a perfect cube; it is 12,000 furlongs, or stadia, in length, width, and height. The cube consists of 12 edges. Thus, the city totals 144,000 stadia, which reflects the 144,000 who are translated without seeing death at the second coming of Jesus. In the Old Testament temple, the Most Holy Place was a perfect cube (1 Kings 6:20). The New Jerusalem thus functions as the center of the worship of God.

Read Revelation 21:21–22:5. What interior features of the city remind you of the Garden of Eden? What is the significance of the promise that there will be no more curse in the city (Rev. 22:3)?

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The most prominent feature of the New Jerusalem is the river of water of life flowing from God’s throne (see Gen. 2:10). In contrast to the river in Babylon, at which God’s people were sitting as captives longing for Jerusalem (Psalm 137), on the banks of the river of life in the New Jerusalem, God’s wandering people of all ages have found their home.

On both sides of the river is the tree of life with leaves for “the healing of the nations” (Rev. 22:2). This healing does not refer to disease, as on the new earth there will be no disease. It refers to the healing of all the wounds caused by the barriers that have torn people apart throughout history. The redeemed of all ages and from all nations now belong to one family of God.

Thursday March 28

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March 29

Further Thought: Read Ellen G. White, “Without a Wedding Garment,” pp. 307–319, in Christ’s Object Lessons; “The Controversy Ended,” pp. 662–678, in The Great Controversy.

The book of Revelation concludes with what was introduced at the beginning: the second coming of Christ in power and glory and the establishment of God’s everlasting kingdom. The return of Christ, when He finally will be united with His bride, is the climactic point in the book.

However, the book does not put these events in an unrealistic context. That Jesus is coming soon is the first reality. The second reality is that we are still here waiting for His return. While waiting, we must have a clear comprehension of the messages of Revelation, and we can get this understanding by reading the book again and again until the end of all things comes. The messages of the book of Revelation constantly remind us, while we wait, not to look to the things of the world, but to fix our eyes on heaven and on Him who is our only hope. The Christ of Revelation is the answer to all human hopes and longings amid the enigmas and uncertainties of life. He holds the future of this world and our future in His hands.

The book also reminds us that before the end comes, we are entrusted with the task of proclaiming the message of His soon return to all the world. Our waiting for His return is not passive, but active. Both the Spirit and the Bride call: “ ‘Come!’ ” (Rev. 22:17, NKJV). We must join that call. It is the good news, and as such, it must be proclaimed to the people of the world.

Discussion Questions:  Think about the millennium and the judgment of the unrigh- teous dead that occurs only after the millennium. The saved will have a thousand years to get all their questions answered. Only then will God bring final punishment upon the lost. What does this truth reveal to us about God?

 Revelation 1:3 promises blessings to those who listen, read, heed, and keep the words of the prophecies of Revelation. As we conclude our study of this book, what are the things you have dis- covered that you need to heed and keep?

Friday

Provided by the General Conference Office of Adventist Mission, which uses Sabbath School mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.

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Exposed to HIV—Twice By andrew Mcchesney, Adventist Mission

Maria Lemos Abel, a Seventh-day Adventist nurse, asked a mother to hold her two-year-old daughter firmly for an injection of penicillin G procaine to treat a bacterial infection. But the mother didn’t heed the instructions, and Maria accidentally jabbed the syringe into her left index finger when the baby jumped in pain at the state hospital in Nampula, Mozambique’s third-largest city.

Following hospital policy, Maria immediately ran blood tests on the mother and baby. In 30 minutes, she had the results: both were HIV positive.

Maria began to cry. She had worked with many HIV-positive patients, and she knew that the virus is transferred easily through blood.

“Lord, help me not to contract HIV,” she prayed. A hospital physician instructed Maria to take ARV drugs, which suppress

the HIV virus, twice a day for the next month. After that, she would have to wait another five months to learn whether she had contracted HIV.

“My heart hurt while I waited,” Maria, a mother of four, said in an inter- view. “I didn’t know what would happen.”

She also prayed fervently for God to intervene. Six months after the accident, Maria’s results came back negative. She had not contracted HIV.

“I believe that it was an answer from God,” Maria said. “I praised the Lord.”

Three years later, in March 2017, a 30-year-old female patient jumped when Maria made a small incision on a swollen arm. The scalpel cut Maria’s left thumb, drawing blood. Maria ran a blood test on the patient, and it came back HIV positive.

Maria couldn’t believe it. She wept as she took ARV drugs. She prayed as she waited six months to take the HIV test. The test came back negative.

Maria, 51, shares her experience with women hospitalized after sexual assault and recommends ARV drugs and prayer.

“I say, ‘God saved me from something that wasn’t my fault, and He can also save you from something that wasn’t [your] fault,’ ” she said.

At least three women have tested negative after following Maria’s advice. Two were sexual assault victims, and the third was a nurse accidentally exposed to HIV at the hospital.

“It is a miracle that I have never contracted HIV, and I tell others about the power of prayer and the Lord,” Maria said.

Part of this quarter’s Thirteenth Sabbath Offering will help open an orphanage for children who have lost their parents to HIV and AIDS in Nampula, where Maria works. Thank you for your mission offering.

Part I: Overview

Key Text: Revelation 21:5

Study Focus: Revelation 19–22 begins with final events just before and during the second coming of Jesus (Revelation 19) and then gives readers a glimpse of the future beyond that event: through the millennium (Revelation 20) and into eternity (Revelation 21 and 22).

Introduction: The last four chapters of the book of Revelation offer the clearest and most detailed account in the Bible of events just before, during, and after the Second Coming. While there are hints of a millennium elsewhere in the Bible (1 Cor. 15:20–22, Isa. 26:19–21), these final chapters in Revelation are the only place where such a time period is clearly laid out. The account of the 1,000 years comes between the second coming of Jesus and His third and permanent return to this earth.

Lesson Themes: The lesson and the focus passage introduce the following themes:

I. Will God Transform the Old Earth or Make a New One?

II. The Relation of Babylon’s Fall to the Fifth Seal

III. Three Views of the Millennium

IV. Will Eternity End Up Boring? What Will God’s People Be Doing With All of That Time?

V. The Backgrounds That Explain the New Jerusalem

VI. The Shape of the New Jerusalem

Life Application: The “Life Application” section explores God’s purpose for both the 1,000 years of Revelation 20 and for biblical prophecy. The final “Life Application” explores how to respond to the teachings of Revelation.

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Part II: Commentary

See “Introduction” of part I for brief summaries of Revelation 19–22.

Main Themes of Lesson 13 Elaborated:

I. Will God Transform the Old Earth or Make a New One?

Revelation 20:11 states that the old earth and sky “fled away” from the presence of the One seated on the great white throne (ESV, RSV). Good synonyms for “fled away” (Greek: ephugen) are “vanish” and “disappear.” Because “no place was found for them” after they vanished, this wording could imply that, when God makes “all things new” (Rev. 21:5, NKJV), He will build a brand-new earth, rather than “recycle” the materials of the old earth into the new one. On the other hand, Wednesday’s study points out that “new” in Greek (kainos) means something new in quality rather than in origin or time (see 2 Cor. 5:17). But notice also Mark 2:21, wherein new in time also is implied.

II. The Relation of Babylon’s Fall to the Fifth Seal

Sabbath afternoon’s study states: “With the destruction of Babylon, the prayer of God’s people in the scene of the fifth seal is ultimately answered.” How so? Revelation 19:1, 2 makes a strong allusion to Revelation 6:10. In that verse, the souls under the altar cry out to God: “How long will it be before you judge and avenge our blood . . . ?” (Rev. 6:10, NRSV). What the Greek literally says is: “How long . . . not judging [Greek: krineis] and not avenging [Greek: ekdikeis]?” The verb “is” or “will be” is understood in the original and can be appropriately inserted into a translation. From the perspective of the metaphorical souls under the altar, there is no evidence that God is judging or avenging their cases.

It is striking, therefore, that Revelation 19 uses the same two judg- ment words (“judging” and “avenging”) in the past tense to describe the fall of Babylon. The great multitude in heaven celebrate the fact that God has “judged [Greek: ekrinen] the great harlot . . . and has avenged [Greek: exedikêsan] on her the blood of his servants” (Rev. 19:2, ESV). There is a clear relationship between the prayer of the fifth seal and the fall of Babylon.

III. Three Views of the Millennium

1. Premillenialism: The second coming of Jesus is before the 1,000 years. 2. Postmillennialism: The second coming of Jesus is after the 1,000 years. 3. Amillennialism: The 1,000 years are simply a metaphor for the entire

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Christian age; there are no literal 1,000 years. The third view requires that the first resurrection (Rev. 20:4, 5) at the beginning of the millennium be a spiritual one, that it is, rather, the new creation that comes with the gospel (John 5:22–25, 2 Cor. 5:17).

What is the biblical evidence for premillennialism, the Seventh-day Adventist position on the 1,000 years of Revelation 20? The Bible points to the following: (1) The structure of Revelation. The dragon (Revelation 12), beast (Revelation 13), false prophet (Revelation 13), and Babylon enter the end-time picture in that order. They then exit in reverse order: Babylon (Revelation 18), false prophet (Revelation 19), beast (Revelation 19), and dragon (Revelation 20). If the beast, the false prophet, and Babylon have passed off the scene by Revelation 20:3, then, logically, the millennium must be after the Second Coming. (2) The normal meaning of “came to life” (Rev. 20:4, NRSV [Greek: ezêsan] ) and “resurrection” (Rev. 20:5 [Greek: anastasis] ) is a bodily resurrection, not a spiritual one (John 11:25, Rom. 14:9, Rev. 2:8). (3) The resurrection of people who have been “beheaded” (Rev. 20:4) must be more than just a spiritual one. (4) The “beheaded souls” suffered the beheading because they had accepted the gospel. Their resurrection is not when they receive the gospel; it happens after their beheading. There is no spiritual meaning for the word “behead- ing” (Greek: pepelekismenōn).

IV. Will Eternity End Up Boring? What Will God’s People Be Doing With All of That Time?

The Bible indicates three signif icant roles that redeemed sinners will play throughout eternity. They will be kings, priests, and students.

1. Revelation indicates that redeemed sinners will join God in ruler- ship over the universe (Rev. 3:21, Rev. 7:15–17). Sitting with Jesus on His throne means that they will be part of the government of the universe.

2. They serve not only as kings but as priests. In the ancient world, there were two kinds of high-status people. The highest status in the political realm was king, and the highest status in the religious realm was priest. Power corrupts, but those who have been humbled by suffering can be trusted with power. To be a priest in eternity includes taking an active lead in worship (Rev. 5:9–13) and bearing a unique testimony based on earthly experience with sin and its consequences (Rev. 14:3). He who is faithful in little things will be put in charge of big things (Matt. 25:21).

3. While school can sometimes be a chore, real learning is never a chore. God has ingrained curiosit y into the core of our being, and there are few joys as meaningful as discovery. When we learn at our own pace, when we learn in our areas of interest, when our curiosity piques our atten- tion, learning is the most joyous of experiences possible. And there are so

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many things in the universe to learn. We will spend an eternity learning and growing, and it will be truly a delight.

V. The Backgrounds That Explain the New Jerusalem

The vision of the New Jerusalem is grounded in the rest of the Bible. The waters flowing from the throne (Rev. 22:1) and the tree of life (Rev. 22:2) recall the Garden of Eden. The radiance of the city and its cubical shape (Rev. 21:11, 16) recall the tabernacle and the temple (Exod. 40:34, 35; 1 Kings 6:20; 1 Kings 8:11). There are only two cubes in the Bible: the Most Holy Place in the sanctuary and the New Jerusalem. The very name “New Jerusalem” brings to mind the capital city of David’s king- dom. Many parts of the design of the city also recall Ezekiel’s visionary temple (Ezekiel 40–48). And many details of the New Jerusalem recall the promises to the overcomers in the seven-churches portion of Revelation (for example, the tree of life [Rev. 2:7, Rev. 22:2]). So the vision of the New Jerusalem has precursors in the history of God’s leading throughout the Bible.

VI. The Shape of the New Jerusalem

The length, width, and height of the New Jerusalem are all the same, sug- gesting a perfect cube (Rev. 21:16). Most people envision it as a cube, and this shape is probably correct. The description of the New Jerusalem makes abundant use of the number 12: 12 gates, 12 foundations, walls 144 cubits high, and dimensions measuring 12,000 stadia (Rev. 21:12–21). A cube has 12 edges. While the text does not specify the shape, a cube would be consistent with the symbolism and recall the Most Holy Place.

Part III: Life Application

1. Why is the millennium necessary when the Second Coming seems to have brought all things to an end? (1) Recovery time for the righteous. There will be a need for coming to terms with the fact that some are there and some are not. Revelation 22:2 speaks of the leaves of the tree of life being for the healing of the nations. There may be people there you didn’t like or didn’t expect to see in heaven. Others you expected to see are missing. The 1,000 years will provide time to learn and grow as eternity begins. (2) Examination time for the righteous. The redeemed will be free to explore the “books of heaven,” getting answers to questions about God, about those we loved who are not there, and about issues in the great controversy.

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There will be many questions to answer. (3) Demonstration time for Satan and his followers. At the close of the millennium, Satan and his followers will demonstrate one final time the destructive nature of their characters. This final demonstration will secure the redeemed in loyalty to God throughout eternity.

2. What ultimately is the purpose of the book of Revelation? The pur- pose of prophecy is not to satisfy our curiosity about the future; it is to teach us how to live today. Revelation is designed to pre- pare people for the challenges of the end and, in the process, has brought hope, meaning, and purpose to millions throughout the Christian era (Rev. 1:3).

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Bible Study Guide for the Second Quarter The sixth day of Creation had ended. As God prepared for the first seventh-day

Sabbath on earth, He looked on creation and declared it all “very good” (Gen. 1:31). If only that were the end of the story—a perfect world, with perfect people, existing forever. We’ve only lived in a world of sin. We have come to take death and suffering as inevitable parts of the cycles of life.

And that’s what this quarter’s lesson, entitled Family Seasons by Claudio and Pamela Consuegra, is about: the cycles of life, at least for us now, in this fallen world. And we are going to look at these cycles in the one place most of us cycle through them— within the framework of family.

Humans were created, in Eden, in the context of family. All through the Bible, in one way or another, families help form the framework of events that unfold. Despite all the forces working against the family, the concept of a family endures. And it should. It’s where we get started, and it is often the greatest force for good or evil in shaping our lives and how we respond to challenges we face as we cycle through the stages of life. Hence, this quarter’s lessons point to principles, based on Scripture, that can help make for stronger families at every stage of life.

Lesson 1—The Rhythms of Life The Week at a Glance: Sunday: In the Beginning (Gen. 1:1) Monday: The Rhythms of Life (Prov. 20:29) Tuesday: The Unexpected (Job 1:13–19) Wednesday: Transitions (Acts 9:1–22) Thursday: Interactions (Romans 15:7) Memory Text—Ecclesiastes 3:1, NKJV Sabbath Gem: Some of the most beautiful poetry ever penned came from King Solomon: “To everything there is a season, a time for every purpose under heaven” (Eccles. 3:1, NKJV). His words capture so much of our human experience. It is good for us to examine the seasons and rhythms of our lives, especially as they impact us and the lives of others around us.

Lesson 2—The Choices We Make The Week at a Glance: Sunday: Free Will, Free Choice (2 Tim. 1:8, 9) Monday: Making the Right Choices (James 1:5) Tuesday: Choosing Friends (Prov. 12:26) Wednesday: Choosing a Life Partner (James 1:23–25) Thursday: Choosing a Course (Eccles. 2:1–11) Memory Text—Joshua 25:15 Sabbath Gem: We make so many choices that often we don’t even think about them. We just make them. Some choices are simple and even become routine, while others are life-changing and have eternal consequences, not only for us but even for our own families. It is crucial then that we think through our choices.

Lessons for the Visually Impaired The regular Adult Sabbath School Bible Study Guide is available free each month in braille and on audio CD to sight-impaired and physically handi-

capped persons who cannot read normal ink print. This includes individuals who, because of arthritis,

multiple sclerosis, paralysis, accident, and so forth, cannot hold or focus on normal ink-print publica-

tions. Contact Christian Record Services for the Blind, Box 6097, Lincoln, NE 68506-0097. Phone:

402-488-0981; email: [email protected]; website: www.christianrecord.org.

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