Bible
Prophecy
Revelation's Most Urgent Health Warning!
STORY
Has
the judgment already begun? Does Daniel predict something of immense
importance happening in 1844? Is the exact time of the true Messiah's coming
revealed? Is there a place in heaven where all our sins are recorded? Could
the Jews have known beforehand that Christ would come twice? These, and
other questions of great importance are addressed in the prophecies of Daniel.
It could easily be said that the Bible prophecies from Daniel described in
this web page are the most important of the whole Old Testament.
They outline the future from Daniel's day to the time of Christ's Second
Coming in a way that is done nowhere else in the Bible. If the Jews of
Christ's day had properly understood the basics of these prophecies they would
have realised the dual nature of Christ's comings -- first as the humble,
suffering servant and secondly, later as the all-powerful King of Glory. These
prophecies include one that points to the precise time when the true Messiah
was to appear. They outline a period of probationary time given to the Jewish
nation in relation to Christ's first coming and also the time when God's
judgment would begin in preparation for Christ's second coming. Many students
of the Bible have wrestled with these prophecies through the ages. One of
these was a man by the name of William Miller. He was born in 1782. He was
farmer in his early years. In 1816 he was converted to Christianity while
giving a talk about the prophecy of Isaiah chapter 53. After being challenged
by his skeptical friends he set out to study the Bible in a systematic way
starting with Genesis. These studies strengthened him in his faith. He studied
the prophecies of Daniel intensely and reached the conclusion that he was
living in the last period of earth's history. Miller spent five years
criticising and investigating his conclusions. Confident that he was right he
felt convicted to tell others of the nearness of Christ's coming. Eventually
in 1831 he began public speaking and his influence brought a great and sincere
revival. Thousands of lives all over America were blessed and many people
turned to Christ. It was like a trumpet warning to prepare for the events that
were expected to take place in about 1844 and in particular Christ's Second
Coming. This is an illustration of the power of these prophecies. Please study
them carefully and prayerfully and you will also experience their power in
your life. It is especially important for people today to understand them.
Revelation 14:7b -
The hour of His judgment is come
|
Contents
of this Web Page
Please note: To avoid misunderstandings and save you time it is
very important to initially read the chapters in sequence.
|
If this is the first page of this web site
that you have come to, before proceeding please go to the Home
Page: Bible Prophecy - Revelation's Most Urgent Health Warning!. This will
save you time and help avoid misunderstandings. Thankyou.
Note: Please click
"View" then "Refresh" to make sure you have the latest
edition of this page. To view a footnote, click on the hyperlinked number
and after reading the footnote click on the "Back" icon of your web
browser (or use File => Go To => Back) to take you back to where you were
in the main text.
Let's look at the context of this statement
that "the hour of His judgment is come":
Revelation 14:6,7 says (emphasis supplied): "And I
saw another angel fly in the midst of heaven, having the everlasting gospel to
preach unto them that dwell on the earth, and to every nation, and kindred, and
tongue, and people, saying with a loud voice, Fear God, and give glory to Him;
for the hour of His judgment is come: and worship Him that made heaven,
and earth, and the sea, and the fountains of waters."
The main questions regarding this judgment are:
1. When does it actually start?
2. What does it involve?
3. What is its relevance for me today?
From the context of Revelation 14 we can partially answer
the first question about the timing of this judgment. In Revelation chapter 14
Christ's second coming is described from verse 14 onwards. So in verse 7
there is an announcement of a judgment before the second coming of
Christ. Also in Revelation 14: 8-11, in the second and third
angel’s messages, (cf. Re. Chapter 18, Re. 19: 11-21, Re. 13: 11-18) we have a
description of events associated with earth’s final crisis just prior to the
second coming of Christ. Therefore, in Re. 14:7, part of the first angel’s
message, we have a judgment starting before this final crisis over the
mark of the beast.
It also seems plain that this judgment occurs sometime
after the death, resurrection and ascension to heaven of Jesus. Firstly,
Revelation is, of course, a New Testament book written some time after the
events of Christ’s earthly life. Secondly, we have the risen Saviour
talking to John in Revelation Chapter 1 and giving him the actual vision of the
whole book of Revelation. Thirdly, in Re. 14:6 we have the angel proclaiming the
everlasting gospel which, in the New Testament, is fundamentally the good news
about the death and resurrection of Jesus for sinners (see 1 Co. 15:1-4).
So we know from the book of Revelation itself that this
judgment occurs after the events of Christ’s death, resurrection and ascension
and that it starts sometime before earth’s final crisis.1
But to answer the question of timing more fully, to understand what is involved
in this judgment, and to fully appreciate its relevance for us today we must go
to the book of Daniel.
The book of Daniel has four parallel prophetic
disclosures or messages each beginning at the time of Daniel and progressing
through to the second coming of Christ. Each one builds upon the previous ones.
These four prophetic messages are:
(1) Chapter Two.
(2) Chapter Seven.
(3) Chapters Eight and Nine.
(4) Chapters Ten to Twelve.
1. Daniel Chapter Two. Please
read this chapter -- see Instructions
for downloading your own free computer Bible if
you need a BIble.
The vision in this chapter is about a great statue
composed of four main parts. Each of these four parts is made of a certain type
of metal and represents a different empire or kingdom. The sequence of kingdoms
here is Babylon, Medo-Persia, Greece, and Rome. Rome, the iron kingdom,
extends to the second coming which is symbolised by the stone which smashes the
idol and then becomes a great mountain.2 Notice
however, that although Rome continues until the second coming, its form changes
-- it becomes mingled with clay. How do we know that these four empires are the
right ones? The first three are mentioned in the book of Daniel itself 3
and it is clear from history 4 that Rome is the
power that took over from Greece.5
2.
Daniel Chapter Seven. Again,
please read this chapter.
The four beasts of this vision have the same sequence as
the empires of chapter 2. Again Rome extends to the end though it's form
changes. It changes from the fourth beast (monster) itself to the horn with eyes
and a mouth (Dan. 7: 8) The parallels between chapter 7 and chapter 2 may be
illustrated as follows:
|
DAN. CHAPTER 2
|
DAN. CHAPTER 7
|
|
Gold: Babylon
|
Lion: Babylon
|
|
Silver: Medo-Persia
|
Bear: Medo-Persia
|
|
Bronze: Greece
|
Leopard: Greece
|
|
Legs of Iron: Rome, Phase 1
|
Monster: Rome, Phase 1
|
|
Feet partly of Iron: Rome, Phase 2
|
Horn with eyes and a mouth: Rome, Phase 2
|
What power is represented by the horn with eyes and a
mouth 6 that comes
out of the monster? And how does this power represent a second phase of Rome? Let
us list the identifying marks of this horn as they appear in Daniel chapter 7.
Here I need to say that in showing how the Bible reveals the identity of this
power I do not wish to, in any way, judge the sincerity of the people involved
in it. However, I realise this Bible-based information may cause pain to many
and make them question what they should do. This is a characteristic of health
warnings. Later in these notes we will discover what the Bible says they need to
do. This information is given by God in love and concern (cf. Re. 3: 19; Hebrews
12: 5-11). He is exposing a system that is very unhealthy, and He is
doing this because He cares for the people involved. Here are the
characteristics of the horn with eyes and a mouth:
a). It grows out of the fourth beast (Rome). Verse 7 and
8.
b). It displaces 3 of the 10 horns of the fourth beast
(vs. 8).
What does a horn refer to in Daniel? It refers to a
kingdom or nation, or to the leader of a kingdom or nation. This can be
ascertained by studying the passages in Daniel (and also in the book of
Revelation) where horns are explained (Daniel 7:24; 8:20, 21; Revelation 17:12)
and bearing in mind that "king" may be used to mean an actual kingdom.7
The context of Daniel 7 indicates that the horns in this
chapter are representative of nations, kingdoms or powerful organizations rather
than individuals. We are told that the horn with eyes and a mouth (vs. 8) comes
out of the fourth beast (Imperial or Pagan Rome) and continues until "the
saints possessed the kingdom" (the second coming of Christ).8
This obviously is not talking about just one person. The other ten horns also
come out of Imperial Rome and three of them are torn out by the horn with eyes
and a mouth. The obvious suggestion here is that the Roman Empire’s demise, in
some way, involves ten nations and that three of these nations are removed by a
new power. Did any such sequence of events happen?
History documents how the Western Roman Empire, centered
at Rome, came under attack from many migrating "barbarian" tribes.9
By 476 AD10 it had been quite thoroughly divided
up amongst the invading forces. These migrating tribes, which took over various
territories of the Western Roman Empire, are represented in the prophecy of
Daniel 7 by the ten horns on the head of the monster. They eventually formed the
nations of modern Europe. It is not necessary to get anxious and dogmatic over
exactly which tribes composed the ten horns. In fact, it is probably best to
consider the number ten as a round number which fluctuated up or down from time
to time according to political and military activities in Europe. However, there
where about ten major tribes. A typical list of the most significant tribes
would be the Alemani, the Franks, the Burgundians, the Suevi (Suebi), the
Anglo-Saxons, the Visigoths, the Lombards, the Vandals, the Ostrogoths, and the
Heruli.11
The Eastern Roman Empire (which became the Byzantine
Empire) continued for many centuries after the fall of the Western Empire. It
was centered at Constantinople and became ruled by emperors who sought the
support of the church leader at Rome in an effort to regain control of the
western lands. Also, in the west, Clovis king of the Franks, became a Roman
Catholic and began championing the cause of the church leaders at Rome.12
Through these political alliances the Roman Catholic Church was instrumental in
destroying three of the prominent tribes that were opposed to it. In other words
three of the horns were plucked up. For further details on the history of this
matter readers are referred to Appendix
Eleven
Note also that verse 20 tells us that this horn with eyes
and a mouth grows and eventually becomes greater than any of the 10 original
divisions (horns) that the Western Roman Empire broke up into.
c). It has a mouth speaking pompous words. (vs. 8, 20,
25).
d). It makes war with the God's true people and prevails
against them (vs. 21, 25).
e). It intends to "change times and law" (vs.
25). This is a very interesting characteristic. Verse 25 has four parts to it
arranged in a poetical (ab a' b') pattern. This can be can illustrated as
follows:
|
a
|
"And he shall speak great words against the
most High,
|
|
b
|
and shall wear out the saints of the most High,
|
|
a'
|
and think to change times and laws:
|
|
b'
|
and they shall be given into his hand until a time
and times and the dividing of time."
|
The first and third stanzas relate to the same subject.
Likewise the second and fourth stanzas are about the same idea. Thus, the first
stanza "He shall speak pompous words against the Most High" is about
the same subject as the third stanza "and shall intend to change times and
law". This means that the intended changing of times and law relates to the
law of the Most High. The most significant written expression of God's law is,
of course, the Ten Commandments. The expression "times and law" is
best understood as a case of hendiadys. This is a fancy grammatical term which
refers to two words connected by "and" explaining a single idea. What
this means is that it is in regard to law that this horn with eyes and a mouth
will attempt change times.13 Here
is an indication that this power has somehow "tampered" with God's Ten
Commandments and specifically the (fourth) one relating to time.
One more grammatical fact of interest on this subject. The
Aramaic word for "times" is zimnin, the plural form of zeman.
When used in the singular this word refers to a point in time. But in the plural
it means repeated points of time. Repeated points in time is a very appropriate
way of referring to God's weekly Sabbath day as given in the Fourth Commandment.
f). It has a persecuting reign of 1260 years. The
expression "time and times and the dividing of time" (vs. 25) refers
to a special period of 1260 years mentioned seven times in the books of Daniel
and Revelation.14 How do we get 1260 years from
"time and times and the dividing of time"? First, by comparing
Re.12:14 with Re.12: 6 we can see that this phrase is equivalent to 1260 days.15
Secondly, we need to apply the prophetic day-for-a-year principle (see Appendix
Two- The day-for-a-year principle) which gives us the 1260 years.
g). It continues right up until the time comes for the
saints to possess the kingdom (vs. 21, 22, 24-27).
John Wycliffe (c1379) 16,
John Knox (1547) 17, William Tyndale (1550) 18
,Thomas Cranmer (1582) 19, James 1st., King of
England (1600) 20, Sir Isaac Newton (1727) 21,
Joseph Wolff (1822) 22, Adam Clarke (1833) 23
and many others (At least 53 --see Appendix
Three- A further 53 expositors on Daniel Chapter 7) all identified this
horn with eyes and a mouth as the Papacy (Regarding the points (c), (d) and (e)
above and their fulfilment by the Papacy, please see Appendix
Four- Prophecies of Daniel Chapter 7 fulfilled).
Regarding point (f) above and the 1260 years, the Papacy
began its 1260-year reign in the period 533-538 AD. In 533 a powerful civil
power made a landmark decree in favor of the Papacy. This consisted of
the well-documented decree, by the emperor Justinian, pronouncing the Roman
Bishop to be the "head of all the Holy Churches".24
In 538 the civil power of Justinian’s empire performed a key military act in
support of its decree upholding the Papacy. This was the campaign of
Justinian’s general that freed the Bishop at Rome from the control of the
Ostrogoths, thus delivering him from many years of control by
"barbarian" tribes and enabling him to begin increasing in both civil
and religious power.25
The Papacy ended its 1260-year reign in the period 1793
-1798 AD. In 1793 AD a powerful civil power made a landmark decision against
the Papacy -- France cast off the Papacy and made decrees against it during the
French Revolution.26 In 1798 AD the civil power of
France performed a key military act in support of its decision against the
Papacy. This was when Napoleon’s general took captive the Pope, occupied Rome
and proclaimed a republic there. The Pope was expelled from the city and died
the following year in exile and with no replacement at Rome.27
The 1260-year period may be illustrated as follows:
In summary,
we have so far investigated the following:
(i). The parallels between Daniel chapters 2 and 7 with
the four empires of Babylon, Medo-Persia, Greece, and Rome being portrayed.
(ii). The identity of the horn with eyes and a mouth
(Daniel chapter 7).
(iii). The long 1260-year reign of the papal power which
came to a close in 1798 AD.
Now we can focus on understanding what Daniel chapter 7
has to say about the subject of judgment. This is a central theme of the
chapter and a lot could be said about it. But let us concentrate here on the time
element.
To better understand the timing of the judgment we need to
notice a special sequence of events described in vs. 21, 22 and vs. 25-27. Note
the sequence: (1) horn with eyes and a mouth, (2) judgment, and then (3) the
kingdom given to God's people. Comparing these passages we can learn a very
important thing -- the "judgment" is sometime after 1798 but before
the second coming. The following diagram illustrates this:
|
Sequence
|
Dan. 7: 21, 22
|
Dan. 7: 25-27
|
|
(1). 1260 year reign of the horn with
eyes and a mouth - from 538 AD to 1798 AD.
|
" I beheld, and the same horn made
war with the saints, and prevailed against them;
|
" And he shall speak great words
against the most High, and shall wear out the saints of the most High,
and think to change times and laws: and they shall be given into his
hand until a time and times and the dividing of time.
|
|
(2). Judgment.
|
Until the Ancient of days came, and
judgment was given to the saints of the most High;
|
But the judgment shall sit, and they shall
take away his dominion, to consume and to destroy it unto the end.
|
|
(3). Saints possess the kingdom (at the
second coming Christ). 28
|
and the time came that the saints possessed
the kingdom."
|
And the kingdom and dominion, and the
greatness of the kingdom under the whole heaven, shall be given to the
people of the saints of the most High, whose kingdom is an everlasting
kingdom, and all dominions shall serve and obey him."
|
So the horn with eyes and a mouth persecutes God's people
during the 1260 years – from 538 to 1798 AD (vs. 25). Following this, sometime
after 1798, the Ancient of Days comes and judgment is made in favour of His
people.29
This
judgment is then followed by the saints receiving the kingdom.
3.
Daniel Chapter Eight
Please review this chapter by reading it again.
The empires portrayed in the vision of this chapter follow
the same basic sequence as in chapters 2 and 7. Babylon, however, is missing
here. At this time in Daniel's life Babylon is about to be taken over by Medo-Persia.
This vision builds on the previous ones and more details are added especially
about the "horn power" that continues until the judgment. Please
compare the three visions mentioned so far using the following table:
|
DAN. CHAPTER 2
|
DAN. CHAPTER 7
|
DAN. CHAPTER 8
|
|
Gold: Babylon
|
Lion: Babylon
|
Babylon Missing
|
|
Silver: Medo-Persia
|
Bear: Medo-Persia
|
Ram: Medo-Persia
|
|
Bronze: Greece
|
Leopard: Greece
|
Goat: Greece
|
|
Legs of Iron: Rome, Phase 1
|
Monster: Rome, Phase 1
|
Exceedingly great horn, horizontal phase (vs. 9):
Rome, Phase 1
|
|
Feet Partly of Iron: Rome, Phase 2
|
Horn with eyes and a mouth: Rome, Phase 2
|
Exceedingly great horn, vertical phase (vs.
10,11): Rome, phase 2
|
The exceedingly (the KJV uses the older word
"exceeding") great horn of Daniel 8 must represent Rome. As in
chapters 2 and 7 it comes after Greece and extends to the end. Again it appears
in two phrases: a horizontal expansion "toward the south, and toward the
east, and toward the pleasant land" (Imperial phase -- vs. 9) and a
vertical expansion "to the host of heaven…" (Papal phase --
vs. 10, 11). So the horn with eyes and a mouth of chapter 7 symbolised Papal
Rome, but this exceedingly great horn also includes Imperial Rome.
However, the description in chapter 8 focuses primarily on the activities of
papal Rome.
The papal phase of this exceedingly great horn horn has
other parallel characteristics with the Papal horn power (the horn with eyes and
a mouth) of chapter 7: It persecutes God's true people (Dan.8:24) and it
has a problem with pride (Dan. 8:25 cf. 7: 8,20, 25).
In addition, both the horn of Daniel 7:8 and the horn of 8:9 are, in their
initial phase, described by the same adjective, "little". The Hebrew
word translated a "little" in Daniel 8 is not the usual Hebrew word as
"little" (Shea W. H., The Abundant Life Bible Amplifier, Daniel
7-12, Boise, Idaho, Pacific Press, 1996, p. 140). There was a much more
common one that Daniel could have used. But Daniel chose to use the word he did
in order to match the Hebrew word for "little" in Daniel 8 with the
Aramaic word for "little" in Daniel 7. He obviously did this to
indicate that these two horns are essentially describing the same entity.30
Chapter 7 discussed the attack of the horn with eyes and a
mouth on God's law (Dan.7:25). This chapter, however, focuses on the same
power attacking God's gospel (i.e.. His sanctuary -- which reveals the
way to be saved -- Dan.8:11-13. See INTRODUCTION
TO REVELATION point 7(d) for details about how the Jewish sanctuary
illustrated the gospel).
What is the "cleansing of the sanctuary" of
Dan.8:14 -- which appears to be the focal point of the chapter? The first thing
we need to note here is that the parallels between Dan. 7 and 8 reveal that the
judgment and the cleansing of the sanctuary are the same event. 31
The following table illustrates this:
|
DAN. DANIEL 7
|
REIGN
|
DAN. DANIEL 8
|
|
Babylon (lion)
|
605-538 BC
|
Babylon Missing
|
|
Medo-Persia (bear)
|
538-331 BC
|
Medo-Persia (ram)
|
|
Greece (leopard)
|
331-168 BC
|
Greece (goat)
|
|
Imperial Rome (monster)
|
168 BC-538 AD
|
Imperial Rome (Exceedingly great horn, horizontal
phase)
|
|
Papal Rome (Horn with eyes and a mouth)
|
538-1798 AD
|
Papal Rome (Exceedingly great horn, vertical
phase)
|
|
Judgment
|
|
Cleansing of the Sanctuary
|
|
Roman power destroyed
|
|
Roman power destroyed
|
Therefore, since the cleansing of the sanctuary is the
same event as the judgment, it must of course be after 1798 but before the
second coming of Christ. More details about what this cleansing of the sanctuary
actually means and its application to our health will be discussed soon.
In Daniel 8: 14 the cleansing of the sanctuary is
described as occurring after a period of 2300 days 32
(literally evening-morning). Using the day-for-a-year principle (see Appendix
Two- The day-for-a-year principle) this must stand for 2300 years.
However, in chapter 8 no starting point is given for this long period. In fact,
as the angel starts to talk about this time period it appears Daniel became
overwhelmed (vs. 27). He fainted and the time period part of the prophecy
remained unexplained.
In summary,
we have now discussed the following:
(i). The sequence of four empires Babylon, Medo-Persia,
Greece and Rome as they occur in Daniel chapters 2, 7 and 8.
(ii). The identity of the horn with eyes and a mouth of
Daniel chapter 7 and the exceedingly great horn of Daniel chapter 8.
(iii). The 1260-year reign of papal power from 538 to 1798
AD.
(iv). The judgment (mentioned in Daniel chapter 7) being
sometime after 1798.
(v). The judgment of Daniel chapter 7 being the same event
as the cleansing of the sanctuary of chapter 8.
(vi). A 2300-year period associated with the cleansing of
the sanctuary (or judgment) that remains unexplained.
4.
Daniel Chapter Nine Again, it would help to first read this
chapter before continuing.
Notice how the three prophetic messages discussed so far
were given and explained:
Dan. 2: Dream and full explanation.
Dan. 7: Vision and full explanation.
Dan. 8: Vision and partial explanation.
What about Daniel chapter 9? In this chapter there is an
explanation only -- following Daniel's prayer. Why is this? The same Gabriel,
who was commissioned to make Daniel understand in the chapter 8 vision, comes in
chapter 9 to finish his task. He comes in answer to Daniel's prayer. Really
chapter 8 and 9 form one prophetic disclosure. The phrase in Dan. 9: 21
"whom I had seen in the vision" obviously refers to the
previous vision in chapter 8 where Daniel first mentions Gabriel.
Regarding Gabriel's explanation in chapter 9 it is
important to know that verses 24 to 27 are poetical. Many modern Bible
versions express these verses in poetry. We need to note specifically that
verses 26 and 27 are arranged in an a
b a' b' pattern. 33 This means that the
first part (a) of
verse 26 and the first part (a'
) of verse 27 refer to the same subject. Likewise the last parts of both verses
(b and b')
concern the same idea. This may be illustrated as follows:
|
Verse 26: a
|
And after threescore and two [62] weeks shall
Messiah be cut off, but not for himself:
|
|
Verse 26: b
|
and the people of the prince that shall come shall
destroy the city and the sanctuary; and the end thereof shall be with a
flood, and unto the end of the war desolations are determined.
|
|
Verse 27: a'
|
And he shall confirm the covenant with many for
one week: and in the midst of the week he shall cause the sacrifice and
the oblation to cease,
|
|
Verse 27: b'
|
and for the overspreading of abominations he shall
make it desolate, even until the consummation, and that determined shall
be poured upon the desolate.
|
It says in the first part of verse 27, "he shall
confirm the covenant with many for one week: and in the midst of the week he
shall cause the sacrifice and the oblation [offering] to cease". This is
referring to the work of the Messiah who is described in the first part of verse
26: "And after threescore and two [62] weeks shall Messiah be cut off,
but not for himself ". Christ, by His death on the cross, brought to an end
the system of rituals and offerings that had previously pointed forward to His
ministry (Mt. 27: 51; Eph. 2: 14, 15; Col. 2: 14; Heb. 10: 1-9).
What is Gabriel trying to explain to Daniel in verses 24
to 27? He is telling him that a period of 70 weeks has been given to the Jewish
people (vs. 24). This period of time begins with a decree to restore and build
Jerusalem (vs. 25). From the time of this decree there will be 69 weeks before
the Messiah comes: " (vs. 25). During the last 70th week the Messiah will
be cut off, but not for Himself i.e. He will be killed for the sake of others
(vs. 26a). It is in the middle of
this last week He is cut off and brings to an end the symbolic system of
sacrifice and offering (vs. 27a'). The
destruction of Jerusalem is also associated with this 70-week period (vs. 26b,
27b').
What is this 70-week period? Gabriel's explanation does
not make sense 34 unless the day-for-a-year
principle is applied (see Appendix
Two- The day-for-a-year principle). A week is seven days and seventy
weeks is 490 days. Applying the day-for-a-year principle, we can see that
Gabriel is talking about a 490-year period. This can be illustrated as follows:
The decree that fits verse 25 of this prophecy is the one
mentioned in: Ezr. 7: 7-26. This was 457 BC. Now dates 35
can be added to the diagram as follows:
The validity of 457 BC, apart from the
evidence of scholarly research, 36 is assured by
our knowledge of when Jesus lived. The 69 weeks (Dan. 9: 25) is 483 years using
the day-for-a-year principle. Adding 483 years to 457 BC brings us to AD 27 --
the year of Jesus' baptism and anointing by the Holy Spirit 37
(remember there is no year zero in the changeover between BC and AD). The
seventy-year period closed in AD 34 when Stephen, the first Christian martyr,
was stoned.37b Halfway between AD 27 and AD 34 is
when Jesus was crucified. Tragically, by AD 34 the Jews had still not accepted
Christ and in AD 70 the Romans destroyed Jerusalem and the temple. Here is a
most remarkable prophecy pointing to the true Messiah and the responsibility of
the Jewish nation to receive Him. But there is a further amazing truth
disclosed by this prophecy -- which will be revealed shortly.
We have now studied the meaning of two prophetic time
periods, the 1260-year Papal reign and the 490 years leading up to the time of
Christ's first coming. But the 2300-year period associated with the cleansing of
the sanctuary (or judgment) still remains unexplained. The key to unlocking the
mystery of this longest time prophecy is the 490-year period -- as we will see
shortly.
The next thing we need to understand is that in Dan. 9: 24
the word "determined" comes from the Hebrew word chathak and
means, "to cut off".38 So verse 24
literally says "Seventy weeks are cut-off for your people…".
What are these seventy weeks cut off from? Remember the same Gabriel, who was
commissioned to make Daniel understand the chapter 8 vision, comes in chapter 9
to finish his task. In Dan.9: 23 Gabriel says "understand the vision".
The part of the chapter 8 vision that Daniel did not understand was the 2300
evening-mornings.39 Gabriel takes up the
explanation where he left off in the previous chapter -- on the subject of time.
The seventy weeks are obviously cut off from the beginning of the longer
2300-day period. 40 Therefore the two time periods
have the same starting point, namely, the decree of 457BC. Applying the
day-for-a-year principle this can be illustrated as follows:
As can be seen from the above diagram adding the 2300
years to 457 BC brings us to 1844 (again, remember there is no year zero). This
means the cleansing of the sanctuary (or judgment) in Dan. 8:14 began in 1844.
Summarising all this,
we can see that the Bible is pointing to a great event
beginning in 1844. It is a judgment that precedes Christ second coming (a pre-advent
judgment). It is also referred to as the cleansing of the sanctuary. In
Revelation 14:7 we are told to fear God and give glory to Him because the hour
of His judgment is (has) come. This judgment of Revelation 14: 7, prior to
Christ's return, must be the judgment referred to in Daniel chapter 7 and 8
which began in 1844 41 What significance
does this have for our health? A lot, as will be revealed by the next discussion
on the cleansing of the sanctuary.
5.
The cleansing of the sanctuary. If you are not familiar with
the Old Testament Jewish sanctuary please first read point 6 (d) in INTRODUCTION
TO REVELATION
What actually is this judgment or "cleansing of the
sanctuary" that began in 1844 all about? This is a subject we could spend a
lot of time investigating. However, here I want to just mention the
fundamentals. I would also encourage you to see Appendix
Five and Appendix
Twelve for more details. Here are the most important things to know:
a). It is an extremely important event and involves
our preparation for Christ's second coming.42
b). The "sanctuary" to be cleansed refers to a
sanctuary in heaven and to God's followers on earth. See Appendix
Five- The cleansing of the sanctuary or pre-advent judgment for more
details and Bible references. See also Appendix
Twelve.
c). The Old Testament Israelite sanctuary had a yearly
service, called the Day of Atonement. On the Day of Atonement this earthly
Israelite sanctuary was symbolically cleansed from sin. This
yearly service was also a time when God's Jewish people were to be literally
cleansed from sin and judged.
d). The earthly Old Testament Day of Atonement
service was symbolic of the heavenly cleansing of the sanctuary that
began in 1844.
e). In the Old Testament service the people were required
to do four things (Le. 23: 26-32):
(i). Meet together in a "holy
convocation [gathering or assembly]".
(ii). Participate in the service of
cleansing by afflicting their souls ("ye shall afflict your souls").
(iii). Offering an "offering made
by fire" to the LORD.
(iv). Do no secular work on that day,
but keep it as a "Sabbath of rest".
f). These four things symbolise what we should be
doing now in preparation for Christ's second coming:
(i). Regularly attend a church that knows about the
cleansing of the sanctuary and that educates its people about it (cf. Heb. 10:
25). [For those interested, I attend a Seventh-day Adventist Church42b]
(ii). Humble ourselves before God (cf. Mt. 18: 3,4; Js. 4:
6,10) and fully enter into the everlasting gospel's experience of cleansing from
sin.
(iii). Make a complete surrender of our lives -- all we
have and all we are -- to our Creator and Saviour (cf. Mk. 8: 34-38).
(iv). Do not trust our own works to save us, but the
merits of Christ.43 This is done by accepting
Christ into our hearts and lives as our personal Saviour and Lord, and by
entering completely into all aspects of the everlasting gospel (cf. Heb. 3:
12-4: 16; Gal. 2: 20; Phil. 3: 7-11). See 2.
Revelation 14-6 - The everlasting gospel and Appendix
One- More on the everlasting gospel.
We need to fully enter into the life-giving,
health-restoring experience of the everlasting gospel.
Then through God's grace we can be cleansed from sin in preparation for Christ's
second coming. (cf. 2Co. 7: 1; 2 Pe. 3: 10-14; 1Jn. 3: 2,3). If we believe we
are part of God's true people on earth then this message applies directly to us.44
What if we consider ourselves to be outside God's true people? The Bible plainly
says that there is only one way to God; only one way to be saved 45
-- through Jesus Christ (Jn. 14: 6; 17: 3; Acts 4: 12). If we have not taken the
opportunity to trust and accept Christ then we have already been judged and we
have no hope46 unless we come to Him and receive
His grace (please see The
everlasting gospel).
Being healed and cleansed from the disease of sin through
the everlasting gospel is an essential part of preparing to meet Jesus Christ in
peace at His second coming. We need to co-operate with the work going on in the
heavenly sanctuary by letting Jesus cleanse us from our sins and character
defects. Since our bodies are to be a temple or dwelling place of the Holy
Spirit (1Co. 6:19; 2Co. 6: 16) this cleansing includes receiving strength from
Christ to put away any habits or practises that are destroying our body's
health. 47
Summary of "The hour of His
judgment is come": In this study
of the Bible we have investigated the following:
(i). Parallels between the prophetic messages of Daniel
chapters 2, 7 and 8 showing the historic sequence of empires, Babylon, Medo-Persia,
Greece and Rome.
(ii). The identity and activities of the horn with eyes
and a mouth (Daniel chapter 7) and the exceedingly great horn (Daniel chapter
8).
(iii). Three prophetic time periods:
1/ The 1260-year papal reign (Daniel 7).
2/ The 490-year period from the restoration
of Jerusalem to the first coming of Christ (Daniel 9).
3/ The 2300-year period from the restoration
of Jerusalem to the beginning of the judgment or cleansing of the sanctuary
(Daniel 8 and 9).
(iv). The "judgment" (Daniel 7) or "the
cleansing of the sanctuary" (Daniel 8) which began in 1844 and
which is referred to in Re. 14: 7.
(v). Some details about the significance of the cleansing
of the heavenly sanctuary as it applies to us in our preparation for Christ's
imminent second coming.
Footnotes
1. The following
passages indicate that there is a judgment that is after Christ's death
on the cross: Ro. 2: 16; Ro. 14: 10; 2Co. 5: 10; Heb. 10: 30; Acts 17: 31, 24:
25. Other passages in the Bible indicate that Jesus decides on who gets which
rewards before His second coming: Mt. 13: 24-13, 37-43; Mk. 13: 27; Re.
14: 14-20; Re. 22: 12. There was and is also a judgment at the cross (Jn.
3: 18, 19; Jn. 12: 31): Character is revealed by our relationship to the cross.
This includes Satan, his host, and everyone who has lived. But this cannot be
the judgment referred to in Re. 14:7 -- a judgment occurring after Christ's
death but before His second coming.
2. One way we can confirm that this
event must be the second coming is by comparing Dan. 2: 34, 35, 44 with 1Co. 10:
4 and Re. 19: 11-21.
3. Babylon: Dan.1:1; 2: 38; 5:19.
Medo-Persia: Dan. 5: 28, 30 ("Chaldeans" was another name for
"Babylonians"-- see Dan. 1: 1-5); Dan. 8: 20. Greece: Dan. 8: 21.
4. Obviously it was ruling at the
time of Christ (eg. Lk. 3:1). See also eg. Encyclopedia Britannica Online, Art. Ancient
Rome, Encyclopedia Britannica, Inc. 1994-2000.
5. Here it is worth mentioning that
Daniel's prophecies about empires that ruled before Christ's first coming
relate to the geographical region affecting the nation of Israel ie. Palestine.
That is why other world empires, such as China, are not mentioned in Daniel
chapter 2. Babylon, Medo-Persia, Greece and Rome all ruled the geographical area
occupied by the nation of Israel. However, the prophecies of Daniel referring
especially to events after Christ's first coming mention a power of worldwide
extent that attacks, not the physical nation of Israel, but the Christian church
and its gospel (cf. INTRODUCTION
TO REVELATION point 8).
6. Some call it "the little
horn" because it started small.
7. If we compare Daniel 7:17
with Daniel 7:23 we can see that "kings" can mean kingdoms or empires.
The Aramaic word used for "kings" in Daniel 7:24 (melek) is the same
word as used in Daniel 7:17. Thus, the horns of Daniel 7:24 are representative
of kingdoms in the same way that the beasts of 7:17 are. The activities of the
horn with eyes and a mouth and the exceedingly great horn, as described in
chapters 7 and 8, indicate that they cannot just be individuals. Thus the
context of the individual passages and the understanding of other identifying
characteristics enable us to clearly identify whether a nation or a leader is
referred to. Generally the prophecies of Daniel and Revelation, which cover long
periods of time, are about kingdoms, nations or empires.
8. We know from other passages
that it is at Christ's second coming that "the saints of the most high
shall receive the kingdom, and possess the kingdom for ever: Daniel 7:18 c.f.
Daniel 2:34, 35, 44; 1 Corinthians 10:4; Daniel 11:40-12:3 (note especially vs.
12:1 and the reference to deliverance and the book); Revelation 19:11-21;
22:3-5.
9. Gibbon E, The Decline and
Fall of the Roman Empire, ch. XXVI; Encyclopedia Britannica Online,
Art. Ancient Rome, Invasions in the early 5th century,
Encyclopedia Britannica, Inc. 1994-2000.
10. The generally excepted date
for the end of the Western Roman Empire. This was when Odoacer, king of the
Heruli, took over in Rome and Italy. See Gibbon E, The Decline and Fall of
the Roman Empire, ch. XXXVI especially par. 30, Extinction
of the Western Empire.
11. We found a helpful
illustration detailing the invasions of all of these tribes (except the Heruli)
in Encyclopedia Britannica Online, Art. Ancient Rome, Invasions
in the early 5th century, Encyclopedia Britannica, Inc. 1994-2000.
12. Gibbon E, The Decline
and Fall of the Roman Empire, ch. XXXVIII, par. 6, Conversion
of Clovis.
13. Shea W. H., Selected
Studies on Prophetic Interpretation, Rev. Ed., Daniel and Revelation
Committee Series Vol. 1, Hagerstown, Maryland, Review and Herald Pub. Assoc.,
1992, page 130,131.
14. See Dan. 7: 25; 12: 7; Re.
11:2,3; 12:6,14; 13:5.
15. Prophetic Time.
In prophetic time a month is 30 days and a year 360 days. We can confirm this by
comparing the seven references to the 1260-year period with each another (Dan.
7: 25; 12: 7; Re. 11:2,3; 12:6,14; 13:5). It is also confirmed by the
application and fulfilment of the prophetic time prophecies.
16. Froom L. E., The
Prophetic Faith of Our Fathers, Washington DC, Review and Herald, 1950,
vol.2, p. 53, 55. In this book the horn with eyes and a mouth is usually
referred to as the "Little Horn".
17. Ibid. vol 2,p. 453.
18. Ibid. vol 2, p. 530. Strangled
and burnt for his stand against the Papacy.
19. Ibid. vol 2, page 528. Burnt at the
stake for his stand against the Papacy.
20. Ibid. vol 2, p. 784.
21. Ibid. vol 2, p. 661. The
world-famous physicist.
22. Ibid. vol 3, p. 744. "He
was the world's most noted missionary traveller and linguistic of his
generation" (ibid. vol 3 p.461),
23. He called it "Popedome."
Ibid., vol 3, p. 355.
24. Code of Justinian,
book 1, titles 1, 8 quoted in Froom L. E., The Prophetic Faith of Our Fathers,
Washington DC, Review and Herald, 1950, Vol. 1, p. 931 (Scott translation). See
also p. 511.
25. Gibbon E, The
Decline and Fall of the Roman Empire, ch. XLI, par. 28, The Goths raise
the siege of Rome, AD 538. Please also see Appendix One.
26. The French revolution
began in 1793. A new calendar was adopted that year which was anti-Catholic in
its motive as evidenced by the words of the committee set up to create it:
"Take, for example, priests, whose universal and definitive goal is, and
always will be, to subjugate mankind and enslave it under their dominion,
instituted the practice of commemorating the dead. They did so to inspire
disgust in us for earthly and worldly riches so that they could enjoy more of
these riches themselves, and make us dependent on them through the myth and
imagery of purgatory." Jacques Guillaume, ed., Procès-Verbaux du Comité
d'instruction publique de l'Assemblée legislative, vol. 2 (Paris, 1891),
440–41, 582–84, 697–99, 701, found at Liberty,
Equality, Fraternity: Exploring the French Revolution, <http//:
chnm.gmu.edu/revolution/>.
27. Encyclopedia Britannica
Online, Arts. Rome, Decline and fall of the papal empire; Pius VI,
Encyclopedia Britannica, Inc. 1994-2000. A good account is given in Maxwell C.
M., God Cares Vol. 2, Boise, Idaho, Pacific Press, 1985, p.328, 329.
28. We know from other passages
that it is at Christ's second coming that "the saints of the most high
shall receive the kingdom, and possess the kingdom for ever, even forever and
ever " - Dan.7: 18 cf. Dan. 2: 34, 35, 44; 1Co. 10: 4; Dan. 11: 40-12: 3 --
note especially vs. 12: 1 and the reference to deliverance and the book; Re. 19:
11-21; 22: 3-5.
29. Notice that the judgment involves
God's people. They are being judged, then they get the kingdom.
30. Antiochus Epithanes cannot
represent the exceedingly great horn (some call it "the little horn"
because it started small) of Daniel chapter 8 because: (1) He did not become
"exceedingly great"-- greater than the empire of Greece or Medo-Persia
(verse 20,21). (2) He did not arise "in the latter time of their
kingdom"-- many Greek kings came after him. (3) His death in the time
before Christ does not qualify him for "the time of the end".
(4) Identifying him with the little horn destroys the parallelism between the
visions of chapters 2, 7 and 8 and leaves no visual symbol for Rome. Antiochus
is included in one of the four horns that arose following the demise of the
large horn on the goat. For an extensive, irrefutable discussion on this matter
see Shea W. H., Why Antiochus IV Is Not the Little Horn of Daniel 8 in,
Selected Studies on Prophetic Interpretation, Rev. Ed., Daniel and Revelation
Committee Series Vol. 1, Hagerstown, Maryland, Review and Herald Pub. Assoc.,
1992, Ch. 2.
31. The sanctuary is cleansed not
just because the exceedingly great horn cast down the truth. The parallels with
Daniel chapter 7 show this. Daniel chapter 8 adds to chapter 7. The dominion
given to the saints in chapter 7 is a result of judgment. The cleansing of the
sanctuary in chapter 8 brings the downfall of the exceedingly great horn.
32. The 2300 evening-mornings is
not 1150 days (from the idea that it represents 2300 evening and morning
sacrifices in the temple). "Evening-mornings" is opposite to the
wording used to describe the daily sacrifices which is "morning and
evening" (1Ch. 16: 40; 2Ch. 2: 4). Instead, it lines up exactly with
Genesis chapter 1 where evening-morning represents a 24-hour day.
33. For a more detailed discussion
see: Maxwell C. M., God Cares Vol. 1, Mountain View CA., Pacific Press,
1985, p.203-212.
34. Seventy weeks is literally
only about one and a half years. How can this be enough time to accomplish what
is in the prophecy? 490 years fits perfectly when we add in the dates for the
decree and the Messiah's coming.
35. In calculating these dates
remember that there is no year zero in the changeover from BC to AD.
36. Evidence for the 457BC
starting point. Four decrees relating to the building of the temple or
city at Jerusalem are recorded in the books of Ezra and Nehemiah. The book of
Ezra begins with a decree from Cyrus issued in 538 BC (Ezra 1: 2-4). This decree
did not authorise any building of the city, as specified by Daniel 9: 25, so it
cannot be the decree referred to in the prophecy. A second decree was issued by
Darius I in 520 BC (Ezra 6: 1-12). This decree enabled the construction of the
temple to be completed but, again, did not result in the actual city being
restored. The third decree was that given to Ezra himself (Ezra 7: 12-26) and
authorised him to do many important civil and ecclesiastical duties. Although
the decree does not mention building Jerusalem specifically, it is clear that
Ezra understood it to include such. This is made plain in Ezra chapter 4. It is
important to realize that the first 23 verses of Ezra 4 contain a topical
parenthetical note about opposition against Jewish building projects at
Jerusalem. Verses 1-5 describe opposition during the time of Cyrus. Verse 6
mentions problems during the reign of Xerxes, and verses 7-23 records the
opposition during the time of Artexerxes. Ezra was opposed by the western
governors who wrote a letter to Artexerxes. In their letter they plainly stated
that the Jews who had returned under the decree given to Ezra "are come
unto Jerusalem, [and are] building the rebellious and the bad city, and have set
up the walls thereof, and joined the foundations." This shows that the
decree given to Ezra did include the matter of building the city of Jerusalem.
But the western governors were successful in putting a stop to it. Under the
fourth decree given to Nehemiah by Artexerxes the city was finished. But this
decree to Nehemiah only served to finish off what was already foreseen and began
under the earlier decree given to Ezra. Thus the third decree by Artexerxes to
Ezra is the one that best fits the prophecy of Daniel 9: 25. What was the date
of this third decree? In Ezra 7:8 we are told that Ezra "came to Jerusalem
in the fifth month, which was in the seventh year of the king". We can be
sure of the dates of Artexerxes’ reign from four different sources: (1) The
Greek historians, (2) Ptolemy’s canon, (3) Babylonian business tablets and (4)
Elephantine papyri from Egypt. All four sources indicate that Xerxes died in 456
BC and that Artexerxes came to the throne in the latter part of the same year.
According to Persian and Babylonian methods of reckoning, the remainder of 456
BC would be Artexerxes’ accession year (year "0") and his first
official year would have began at the commencement of the New Year in the
following spring. Thus, by this reckoning Artexerxes’ seventh year began in
the spring of 458 BC and ended in the spring of 457 BC. But Ezra, like the rest
of the Jews, counted the years of kings from the seventh month Tishri in the
autumn (fall) to the following seventh month. We should mention here that the
Jews used two calendars much like we have a fiscal and a common calendar. The
common religious calendar of the Jews started in the spring and originated with
the exodus from Egypt. Their civil one started in the Autumn in the seventh
month. The months of the year were numbered with reference to the religious
calendar and this is why the seventh month was when the civil calendar started
rather than the first month. This means that when Ezra says that they started
their journey to Jerusalem in the first month of Artexerxes’ seventh year and
finished it in the fifth month, he means that they left in the spring (first
month of the common or religious calendar) and arrived in the summer of the same
year. So by Jewish reckoning Artexerxes’ seventh year was from the autumn
of 458 BC to the autumn of 457 BC and Ezra began his journey to Jerusalem in the
spring of 457 BC and arrived in the summer of the same year. This footnote
prepared with the help of: Shea W. H., The Abundant Life Bible Amplifier,
Daniel 7-12, Boise, Idaho, Pacific Press, 1996. See also Horn S.H. &
Wood L. H., The Chronology of Ezra 7, Washington: Review and Herald,
1953.
37. Even if we are allow for a few
years flexibility in the date of Jesus baptism the prophecy still points
unequivocally to Jesus Christ as the true Messiah. For a user-friendly
discussion of the date when Jesus was baptised and crucified see Maxwell C. M., God
Cares Vol. 1, Pacific Press, 1985, p 215-219.
37b. How accurately can we date the
stoning of Stephen? Although the narrative of Acts chapter 7 does not date the
incident, indirect evidence indicates it occurred in AD 34. The dating of the
stoning of Stephen is based on the career of Paul the apostle. At the beginning
of the book of Galatians, Paul gives biographical details, noting especially his
infrequent and brief visits to Jerusalem. He tells us that his first visit
occurred three years after his conversion (vs. 18). Later he adds that his
second stopover at Jerusalem came fourteen years after the first (Galatians
2:1). Soon after Paul’s second visit he set out on the missionary expedition
that took him to Corinth. While at Corinth he was accused before the Roman
proconsul Gallio (Acts 18:12). We know, from historical records, that Gallio’s
one-year term of office at Corinth occurred in AD 51 (Shea W. H., The
Abundant Life Bible Amplifier, Daniel 7-12, Boise, Idaho, Pacific Press,
1996, p. 69). When we subtract the 17 years that relate to Paul’s two
Jerusalem visits we get AD 34 for the date of Paul’s conversion. Reading the
account in Acts indicates that Paul’s conversion occurred quite soon after the
stoning of Stephen. Thus, we can say with some confidence, that Stephen’s
martyrdom occurred in AD 34.
38. Strong J., A
concise Dictionary of the words in The Hebrew Bible with their renderings in the
Authorised English Version by J. Strong,
(in Strong's Exhaustive Concordance of the Bible) Number 2852: "chathak".
39. Dan. 8: 26, 27. cf. Dan. 8:
14.
40. The 457 years must be cut off
from the beginning of the 2300 years to make sense. If it was cut of from the end,
then the 2300 years would start in a very strange time (2267 BC) pre-dating, by
a long way, any of the kingdoms mentioned in Daniel.
41. For further information on how
1844 is arrived at and its significance I recommend, Goldsteine C, 1844 Made
Simple, Nampa, Idaho, Pacific Press, 1988. This book has been used in the
preparation of The hour of His judgment has come.
42. How important is this prophecy
about the judgment beginning in 1844? This can best be appreciated by realising
the importance of the prophecy of Dan. 9: 24-27 concerning Christ's first
coming. Daniel chapter 9 and Isaiah chapter 53 are arguably the two most
important Old Testament Messianic prophecies regarding Christ's first advent.
The 490 years of Daniel chapter 9 relates to Christ's first coming and
the 2300 years of chapter 8 to His second coming. Christ came to His earthly
temple in Jerusalem, and to His professed people Israel, at His first advent
(Jn. 2: 13-21; Mt. 21: 12, 13). His coming then was a type of judgment (Mt.
21:18-20; Lk. 13:6-9 --Israel is likened to a fig tree, c.f. Hos. 9:10; Mt. 21:
33-46; see also Jn. 3: 18,19; 9: 39). When the Jewish nation rejected Him they
passed judgment on themselves (Mt. 21: 33-46). In 1844 Christ comes to His heavenly
sanctuary prior to His second coming. Again it is a ministry of judgment and
again it involves His professed people.
42b Regarding church attendance, I spent
about four years looking at different churches from age 16 to 20 before being
baptized into the Seventh-day Adventist (SDA) church. This was because I found
that this church was the closest to the Bible. If you decide to attend this
church because you think it is the closest to the Bible then I am sure that you
will be blessed, but remember there are always hypocrites in any church. There
are weeds along with the tares. So don’t get put off by someone who offends
you. Many are put off the SDA church because they think that this church uses
the writings of Ellen White instead of the Bible. This is not true. Two basic
facts of Christianity are (1). God exists. (2). God has chosen to communicate to
humans through prophets. Some prophets wrote down their messages, and some did
not. The Holy Bible records God’s messages to the world up until the time of
Christ and His contemporaries. It gives a complete and simple account of God’s
plan of salvation and provides an unerring guide to test all other teachings.
Above all it presents the Person and Work of the Saviour of the human race. But
God did not stop using prophets to speak to His people and to the world when the
Bible closed. The gift of prophecy has remained in the church. How do we know?
Consider three reasons: (1). The Bible says the gift of prophecy was to be in
the church until the church reaches "the measure of the stature of the
fulness of Christ" (Eph. 4:11-13). Have we reached this state yet, as a
church? If the church reaches this state, surely it will be close to the time of
Christ’s return. (2). Jesus said there would be false prophets up to the time
of His return (Mt. 24: 24-27). If there were no true prophets He would surely
have just warned against all that made any claims to such a calling. (3). Logic.
There is no passage to say the gift has been withdrawn. It is not logical to do
so: why would God withdraw the gift at a time of special need? I believe the
writings of Ellen G. White are a prophetic voice from God for us in these last
days. As such, God is speaking to us through them – as He has spoken through
other prophets in the past. If you have doubts, the best thing to do is to spend
time prayerfully reading these writings and considering the fruit of Ellen G.
White’s ministry.
43. It is important to note here
that keeping the weekly seventh-day Sabbath is a sign or acknowledgment that we cannot
be saved by our own works but by God's sanctifying grace and power (see Worship
Him that made heaven, and earth...for more detail about the Sabbath and
this point).
44. The message to the church of
Laodicea in Revelation chapter 3 is very significant regarding the judgment or
cleansing of God's people prior to the second coming of Christ. The ancient
church of Laodicea (Re. 3: 14-22) is symbolic of God's last church before the
second coming. If we study the letters to the 7 churches (Re. chapters 2 &
3) and compare them with the history of the Christian church we will notice that
they fit into seven historical church periods (dates are an approximate guide
only):
(1). Ephesus, the church of Christ's first apostles (31-100 AD). (2).
Smyrna, the persecuted church (100-313). (3). Pergamum, the compromising
church (313-538). (4). Thyatira, the church of the dark ages (538-1565). (5).
Sardis, the church of formalism (1565-1740). (6). Philadelphia, the
missionary church (1740-1844). (7). Laodicea, the lukewarm church (1844
to ?). Further evidence for Laodicea being the last church can be found
by comparing the message to Laodicea (especially Re. 3: 17, 18) with the message
of Re. 16: 15 which is given during the preparations for the last great battle
of Armageddon. The name Laodicea means "a people judged".
Another important passage is Malachi 3:1-5 which describes God coming to the
sanctuary to cleanse His people. This passage is an apt portrayal of the Day of
Atonement ministry or judgment that has been going on in heaven since 1844.
45. Regarding those who have never
heard about Christ or the everlasting gospel, the Bible indicates that we are
judged by the light and opportunities that we have had (Jn. 3: 19; 9: 41; 16:
22; Ro. 2: 14, 15; Js. 4: 17). Sadly, many, many people have had an opportunity
to know these things but have never done anything about it. Those who may
be saved without hearing about Christ will still be saved because of His
merits alone. Everyone in heaven will be there because of Christ.
46. Jn. 3: 18-20, 36; Eph. 2: 12.
47. See Tips
for health and happiness. Reading this article may help in changing to a
healthier lifestyle. Being healthy will certainly help us appreciate truth. It
will also help us have energy for service to others. However, we must never
forget, that we are not saved because of our efforts to be healthy but
because of God's grace revealed to us in Jesus Christ (see The
everlasting gospel).
David Bird compiled the web site.
Copyright © 2000, David Bird. Web site address: http://www.lis.net.au/~dbird/
Visitors to this web site are
most welcome to contact David Bird at dbird@lis.net.au
with questions, criticisms or suggestions -- or if you believe you've found a
mistake (e.g. in a Bible reference). I am a fellow pilgrim in need of God's
grace like anyone else. A reply will be sent as soon as practical, but may take
a few days.
The contents of this web page may be freely copied and
distributed on the condition that it is copied and distributed in its
entirety (space images may be omitted). Please ask if
you want to just use a part of it.
"The heavens declare the glory of God; and the
firmament sheweth His handiwork..." (Ps. 19:1)
For the next image or photograph please see Revelation
14-7c -- Worship Him that made heaven, and earth...
Image from STScI (Space Telescope Science Institute, Baltimore, MD)
power_links
Want
a hard copy of this web site's message? The book Sabbath Challenge, Sabbath
Delight! may be the answer: 
Download
in PDF