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True Freedom in Worship

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Nebuchadnezzar the king made an image of gold.” According to Usher’s chronology it had been twenty-three years since the dream of this same Nebuchadnezzar as recorded in the second chapter of Daniel. As a result of the experience at that time, Daniel was made counselor, sitting in the gate of the king, and Shadrach, Meshach, and Abed-nego were appointed rulers in the province of Babylon. Many opportunities had presented themselves to these men of God, and they had kept the knowledge of their God before the people of Babylon. Jerusalem had in the meantime been destroyed. The Jews, as a nation, were scattered throughout the kingdom of Nebuchadnezzar; their king, Jehoiachin, languished in one of the prisons of Babylon. It was a time of sorrow and mourning for the chosen people of God. Could it be that they were forgotten by Him who smote Egypt, and led the hosts across the Red Sea? As far as human eye could see, it was right to think so.

Pagan Still

Nebuchadnezzar had been humiliated when Daniel interpreted his dream, and he had then worshiped God. But as the years passed, he lost the spirit which characterized true worship, and while in the mind acknowledging the God of the Jews, in heart he was pagan still. So he made an image of gold, patterning it as closely as possible after the image revealed to him in his dream, at the same time gratifying his own pride, for the entire figure was gold. There was no trace of the other kingdoms, which were represented by the silver, the brass, the iron, and the clay in the dream. On the plain of Dura it stood, rising at least one hundred feet above the surrounding country, and visible for miles in every direction.

Then a decree was issued by Nebuchadnezzar calling to the capital the governors and rulers of provinces from all over the world. He, the ruler of kingdoms, thus showed his authority. It was a great occasion, and subject kings and governors dared not disobey the mandates of this universal king.

Heaven was watching with intense interest, for this was the occasion when the highest worldly authority was to meet the government of heaven.

Babylon was not only the greatest and most powerful government in the days of Nebuchadnezzar, but it is a symbol of earthly governments of all time, and for that reason we have the record as given in Daniel 3.

As a king, he had a perfect right to call his subjects together. As subjects, it was the duty of those who were called to obey.

Command to Worship

As that great company gathered around the image on the broad plain, the voice of the herald was heard: “At what time ye hear the sound . . . of all kinds of music, ye fall down and worship the golden image. . . . Whoso falleth not down and worshipeth shall the same hour be cast into the midst of a burning fiery furnace.”

“God is a Spirit, and they that worship him must worship him in spirit.” [John 4:24.] But of spiritual worship, paganism is entirely ignorant. Except there be some form, some image before which they can bow, there can be, to them, no worship. It was wholly in accordance with the religion, the education, and the government of Babylon, for the king to erect an image such as he did. It was wholly in harmony with the customs—educational, religious, and civil—for the people in general to respect a command to worship such an image.

While it was in harmony with worldly government, it was not, however, according to the principle of the heavenly government. Hence it is that again, in the person of the Babylonian king, Satan is challenging the government of God. When Lucifer and his angels refused to bow before the throne of God, the Father would not then destroy them. They should live until death should come as a result of the course they pursued. The Babylonian king, however, threatened utter destruction to all who refused to worship his golden image. The motive power in the heavenly government is love; human power when exercised becomes tyranny. All tyranny is a repetition of the Babylonian principles. We sometimes call it papal; it is likewise Babylonian. When the civil power enforces worship of any sort, be that worship true or false in itself, to obey is idolatry. The command must be backed by some form of punishment,—a fiery furnace,—and the conscience of man is no longer free. From a civil standpoint, such legislation is tyranny, and looked at from a religious point of view, it is persecution.

Can it be?

The vast throng fell prostrate before the image, but Shadrach, Meshach, and Abed-nego remained erect. Then it was, certain Chaldeans,—teachers in the realm, jealous of the position and power of these Hebrews,—having waited for a chance to accuse them, said to the king, “There are certain Jews whom thou hast set over the affairs of the province of Babylon, . . . these men have not regarded thee.”

Can it be, thought the king, that when the image is made after the pattern of the one shown me by the God of the Jews, that those men, Shadrach, Meshach, and Abed-nego, have failed to worship at my command? Can it be possible that when I have elevated those men, who were only slaves, to high positions in the government, that they disregard my laws? The thought rankled in the heart of the king. Self-exaltation brooks no opposition, and the men were called forthwith into the presence of Nebuchadnezzar.

Can it be possible, O Shadrach, Meshach, and Abed-nego, after all that has been done for you, that ye do not serve my gods nor worship the image, which I have set up? The reason for making the image was doubtless explained, and another opportunity offered them in which they might redeem the past offense. But if it was willful disregard of authority, the law of the land should be enforced. The furnace was pointed to by the king as awaiting traitors and rebels.

Test of Fidelity

What a test of the fidelity of these three companions of Daniel! They realized that they were in the presence of not only the richest monarch of earth, and that disobedience meant death, but before the assembled multitudes of the plain of Dura, and that they were a spectacle to God, to angels, and to the inhabitants of other worlds. The whole universe was watching with inexpressible interest to see what these men would do. The controversy was not between man and Satan, but between Satan and Christ, and eternal principles were at stake. Men were actors in the contest. They could stand as witnesses either for Christ or for Satan in this time of decision. Would they allow an unsanctified emotion to have possession of their lives, and compromise their faith? What could a religion be worth which admitted of compromise? What can any religion be worth if it does not teach loyalty to the God of heaven? What is there of any real value in the world,—especially when on the very borders of eternity,—unless it be God’s acknowledgement of us as his children?

These Hebrew youth had learned from the history of God’s dealings with the Israelites in times past, that disobedience brought only dishonor, disaster, and ruin; and that the fear of the Lord was not only the beginning of wisdom, but the basis of all true prosperity. They therefore calmly and respectfully told the king that they would not worship his golden image, and that they had faith that their God was able to protect them.

The king was angry. His proud spirit could not tolerate this refusal to obey his decree. He ordered that the furnace be heated seven times hotter than usual, and that the most mighty men of his army bind these three Hebrews and throw them into the fire. This was done, but God in this act began to vindicate his worthies. The furnace was so exceedingly hot that the mighty men who cast the Hebrews into the fire were themselves destroyed by the intense heat.

God suffered not envy and hatred to prevail against his children. How often have the enemies of God united their strength and wisdom to destroy the character and influence of a few humble, trusting persons! But nothing can prevail against those who are strong in the Lord. The promise is, “The wrath of man shall praise thee.”

God preserved his servants in the midst of the flames, and the attempt to force them into idolatry resulted in bringing the knowledge of the true God before the assemblage of princes and rulers of the vast kingdom of Babylon. “This is the victory that overcometh the world, even our faith.” All things are possible to those who believe. “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” God may not always work deliverance in the way that we think best, but he who sees everything from the beginning knows what will bring honor and praise to his name.

Recognizing the Son of God

Suddenly the king became pale with terror. He looked intently into the midst of the fiery furnace, and turned to those near him with the words, “Did we not cast three men bound into the midst of the fire?” They answered, “True, O king.” The king then said, “Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.”

How did the king recognize the form of the Son of God? Evidently by the teachings of the Jews in the court of Babylon and in remembrance of his vision. Daniel and his companions had ever sought to bring before the king, the princes, and the wise men of Babylon, a knowledge of the true God. These Hebrews, holding high positions in the government, had been associated with the king; and as they were not ashamed of their God, they had honored and given glory to the Lord whenever opportunity afforded. The king had heard from their lips descriptions of the glorious Being whom they served; and it was from this instruction that he was able to recognize the fourth person in the fire as the Son of God. The king also understood the ministry of angels, and now believed that they had interfered in behalf of these faithful men who would yield their bodies to punishment rather than consent with their minds to serve or worship any god but their own. These men were true missionaries. They held honored positions in the government, and at the same time let the light of the gospel shine through their lives. This miracle was one of the results of their godly lives.

With bitter remorse and feelings of humility, the king approached the furnace, and exclaimed, “Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither.” They did so, and all the hosts of the plain of Dura were witnesses to the fact that not even the smell of fire was upon their garments, and not a hair of their heads had been singed. God had triumphed through the constancy of his faithful servants. The magnificent image was forgotten by the people in their wonder, and solemnity pervaded the assembly.

Truth Prevails

What the Jewish nation as a nation had failed to do in proclaiming the truth to the nations of the world, God accomplished under the most trying circumstances, with only three men. The story of the miraculous deliverance was told to the ends of the earth. The principles of religious liberty and freedom of conscience were made known. The history of the Jews was told from mouth to mouth as those unacquainted with the three Hebrews asked who they were and how they came into Babylon. The Sabbath was proclaimed. The story of Jewish education was made known. The glory of Babylon was for the time forgotten as the splendor of the heavenly kingdom and the principles of God’s government became the absorbing theme. Without doubt some men dated their conversation from that day, and forces were set in operation which paved the way for the return of the Jews a few years later.

Again the heathen monarch is brought to acknowledge the power of heaven’s King. When Daniel interpreted the dream, worldly wisdom and the learning of the Babylonian schools fell before the simple gospel teaching as carried out by faithful mothers in Israel. When the three Hebrews were saved from the heat of the furnace, the principles of God’s government—true Protestantism, as it would be called today,—were proclaimed before the nations of the earth.

It was only a partial appreciation of these principles which Nebuchadnezzar at first gained; nevertheless it led to the decree that throughout the whole dominion, wherever a Jew might be living, no man should speak against the God of Shadrach, Meshach, and Abed-nego. This gave freedom to every believer to worship unmolested. Satan, in attempting to destroy the Hebrews, had overstepped the bounds, and in place of the death of three, life was granted to thousands.

Test of Faith

The trial on the plains of Dura was the crowning act in the lives of the three Hebrews. We are told that they were advanced to higher positions in the province of Babylon, but we hear nothing further of them. In the testing time they did not know that the Lord would deliver them from the furnace, but they had faith to believe that he had power to do it if it were his will to do so. In such times it takes more faith to trust that God will bring about his purposes in his own way than it does to believe in our own way. It is the absence of this faith and trust in critical times which brings perplexity, distress, fear, and surmising of evil. God is ever ready to do great things for his people when they put their trust in him. “Godliness with contentment is great gain.”

Seldom are we placed in the same circumstances twice. Abraham, Moses, Elijah, Daniel, and others were sorely tried, even unto death, yet each test came in a different way. Each one today has an experience peculiar to his character and circumstances. God has a work to accomplish in the life of each individual. Every act, however small, has its place in our life experience. God is more than willing to guide us in the right way. He has not closed the windows of heaven to prayer, but his ears are ever open to the cries of his children, and his eye watches every movement of Satan to counteract his work.

Shadrach, Meshach, and Abed-nego were men of like passions with ourselves. Their lives are given to show what man may become even in this life, if he will make God his strength and wisely improve the opportunities within his reach. Among the captives of the king who had similar advantages, only Daniel and his three companions bent all their energies to seek wisdom and knowledge from God as revealed in his Word and works. Although they afterward held high positions of trust, they were neither proud nor self-sufficient. They had a living connection with God, loving, fearing, and obeying him. They allowed their light to shine in undimmed luster, while occupying positions of responsibility. Amid all the temptations and fascinations of the court, they stood firm as a rock in adherence to principle.

A direct compliance with Bible requirements, and a faith in God, will bring strength to both the will and the body. The fruit of the Spirit is not only love, joy, and peace, but temperance also. If these youth had compromised with the heathen officers at first, and yielded to the pressure of the occasion by eating and drinking according to the custom of the Babylonians, contrary to God’s requirements, that one wrong step would undoubtedly have led to others, until their consciences would have become seared, and they would have been turned into wrong paths. Faithfulness in this one point prepared them to withstand greater temptations, until finally they stood firm in this critical test on the plain of Dura. . . .

Future Test of Faith

All the world was called to worship the image set up in the province of Babylon; refusing, they would suffer death. In Revelation there is brought to view an image to the beast,—governments on earth which will frame laws contrary to the requirements of God. Life and power will be given to this image, and it shall both speak and decree that as many as will not worship it shall be put to death. All, small and great, rich and poor, free and bond, will be required to receive a mark in the right hand or in the forehead. Men will be disfranchised for not worshiping this image; for no one will be allowed to buy or sell who has not the mark or the name of the beast, or the number of his name.

Who will be able to stand the test when this decree to worship the image to the beast is enforced? Who will choose rather to “suffer affliction with the people of God than to enjoy the pleasures of sin for a season”? What children are now being trained and educated in these principles of integrity to God? From what homes will come the Daniels and the Meshachs? This will be the final test brought upon the servants of God. The scenes portrayed in the third chapter of Daniel are but a miniature representation of those trials into which the people of God are coming as the end approaches.

Story of Daniel the Prophet (1904), 28–38. Printed with permission of the publisher, TEACH Services, Inc., Brushton, New York, 1995.

The Power of Music, Part III

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There are many everyday examples of the power of music.

A mother sings a soft, soothing lullaby, and a baby falls peacefully asleep.

A student arrives at home full of tension from a stressful school day, and a few minutes of light flute or string music drains the tension and leaves her relaxed but alert.

A man is tired in the morning and dreads the hours of work ahead of him, but a peppy march stirs him with energy for the day.

A young boy bursts through the front door full of anger, but when he hears Tchaikovsky’s Fifth Symphony playing on the stereo, his anger is released.

Young students may be restless and find it difficult to settle down to study. A recording of a Bach’s Brandenburg Concerto, a Scarlatti Sonata, or Handel’s Water Music may help the mind to focus, plan, and execute its thoughts.

A woman wakes in the middle of the night, restless and unable to go back to sleep. She reaches down and pushes the play button on her cassette recorder. In a few minutes, she drifts off to sleep to the sounds of piano and flute improvisation mingled with sounds of ocean waves.

A woman with a severe headache listens to a recording of American Indian wooden flute for 30 minutes and goes on her way refreshed, with headache forgotten and gone.

A teacher leaves the classroom at the end of a rather difficult day feeling dull, lethargic, and slightly depressed. In her car, she reaches over to turn on the radio, which provides buoyant strains of Mozart. In less than a minute’s time, she is smiling and enthusiastic about the rest of her day.

Waking up to a clock radio that is playing beautiful, quiet music, which brings one slowly into a new day, can be helpful. If string or flute music puts you back to sleep, try something a bit peppier.

Happy music that is light and airy played during meals will promote good digestion.

Good and Bad Music

It is simply undeniable that music has strong effects on the human being, influencing both mind and body. There is, therefore, good and bad music. Good music is music that has the desired effect in any given situation. Bad music is that which has a different effect from the one desired in any given situation. All music is not appropriate in every situation.

As I have given seminars over the years on the effects of music, one thing has become particularly clear. People do not realize what the effects of music on them actually are. It is quite typical for people to vehemently declare that a certain piece of music is relaxing, when the results on the screens of testing instruments show before an entire audience precisely the opposite effects. Instead of relaxation, we note such things as increased skin stress, rise in heart rate and blood pressure, decreased skin temperature, and increased brainwave activity. Music has a great effect on each and every one of us, but very often we are mistaken about what that effect is.

The effects of music are psychophysiological and measurable by medical and psychological means. The effects of music are symptoms, just like other psychophysiological symptoms of wellness and illness. We do not disagree with the results of laboratory tests when we go in for a checkup. Nor should we think that we know better how music affects us personally than do those who have experimented, measured, and analyzed the effects of music on thousands of people and drawn scientifically-based conclusions.

God’s Music Power

Music is a very special gift of God, which He gave to us out of love. It is one of the beautiful gifts that is meant for our enjoyment.

In addition to being beautiful, God made music powerful: “As the children of Israel, journeying through the wilderness, cheered their way by the music of sacred song, so God bids His children today gladden their pilgrim life. . . . Song has wonderful power. It has power to subdue rude and uncultivated natures; power to quicken thought and to awaken sympathy, to promote harmony of action, and to banish the gloom and foreboding that destroy courage and weaken effort.” Evangelism, 496.

The chapter entitled “Song Evangelism” in the book Evangelism includes many examples of the power of music. An examination of some of these may be beneficial.

Modern research strongly confirms one example that was first published in 1903. “There are few means more effective for fixing words in the memory than repeating them in song.” Ibid.

Music plays a role in winning souls. “It is one of the most effective means of impressing the heart with spiritual truth. . . . There is great pathos and music in the human voice, and if the learner will make determined efforts, he will acquire habits of talking and singing that will be to him a power to win souls to Christ.” Ibid., 496, 500, 504.

Use music against discouragement. “Song is a weapon that we can always use against discouragement. . . . If there was much more praising the Lord, and far less doleful recitation of discouragements, many more victories would be achieved.” Ibid., 499.

Use music to resist temptation. “When Christ was a child like these children here, He was tempted to sin, but He did not yield to temptation. As He grew older He was tempted, but the songs His mother had taught Him to sing came into His mind, and He would lift His voice in praise. And before His companions were aware of it, they would be singing with Him. God wants us to use every facility which Heaven has provided for resisting the enemy.” Ibid., 488.

“When tempted, instead of giving utterance to our feelings, let us by faith lift up a song of thanksgiving to God.” Ibid., 499.

Music can prevent idolatry. “The service of song was made a regular part of religious worship, and David composed psalms, not only for the use of the priests in the sanctuary service, but also to be sung by the people in their journeys to the national altar at the annual feasts. The influence thus exerted was far-reaching, and it resulted in freeing the nation from idolatry.” Ibid., 497.

There is also instruction to sing the law. “Accordingly, Moses directed the Israelites to set the words of the law to music. While the older children played on instruments, the younger ones marched, singing in concert the song of God’s commandments. In later years they retained in their minds the words of the law which they learned during their childhood. If it was essential for Moses to embody the commandments in sacred song, so that as they marched in the wilderness, the children could learn to sing the law verse by verse, how essential it is at this time to teach our children God’s word!” Ibid., 499, 500.

Music will provide a connection with God. “There must be a living connection with God in prayer, a living connection with God in songs of praise and thanksgiving. . . . Let us do everything in our power to make music in our homes, that God may come in.” Ibid., 498, 500. This is the greatest, most important power of music. “The highest mission of music is to serve as a link between God and man. It builds a bridge over which angelic hosts can come closer to mankind.” Hal Lingerman, Life Streams, The Theosophical Publishing House, Wheaton, Illinois, 1988, 63. . . .

Music brings heaven’s gladness to man. “With songs of thanksgiving He [Jesus] cheered His hours of labor, and brought heaven’s gladness to the toil-worn and disheartened.” Evangelism, 498, 499.

We glorify God by singing. “God is glorified by songs of praise from a pure heart filled with love and devotion to Him.” Ibid., 510.

God sings in joyfulness over us. “He will rejoice over thee with joy; he will rest in His love, he will joy over thee with singing.” Zephaniah 3:17. “The Father Himself joys over the rescued one with singing. What a holy ecstasy of joy is expressed in this parable!” Ibid., 500.

Following is a list summarizing God’s powerful benefits of music:

  • Impresses truth on the heart.
  • Memory.
  • Subdues rude and uncultivated natures.
  • Quickens thought.
  • Awakens sympathy.
  • Promotes harmony of action.
  • Banishes gloom and foreboding.
  • Frees a nation from idolatry.
  • Provides a connecting link with God.
  • Uplifts thoughts to high and noble themes.
  • Inspires and elevates the soul.
  • Wins souls.
  • Drives the enemy away.

Language of Music

There is a longstanding discussion among musicians and others as to whether or not music is a universal language. The participants in this discussion all recognize that music is a language. Some think people understand music only in the context of their own culture. Some people claim that music has no intrinsic meaning or moral effect but is amoral. Others claim that music has much meaning, and different music have diverse effects, such as happy, sad, uplifting, exhilarating, etc., concluding that music has many differing and definite meanings. . . .

Music has a strong influence on human beings. Therefore, we need to learn to control music, to use it for the effects we want to promote in ourselves at any given time. Some music may be good for one situation and bad for another. If we consider why music has the power it does, we will be better able to choose the kind of music we need to reach our desired goals. . . .

Music Carries Message

“If we think of music as a kind of lubricant and sweetener to get the words ‘across,’ we grossly underestimate the nature of music. If we are really concerned with a musical witness, we must make sure that religious texts have something to say, and then use only music (medium) that is conformable to that which is being sung. If the gospel is to be witnessed to, the art form itself must effectively reflect it. The words (theology) and music (art) must match.” Calvin Johansson, Music and Ministry, Hendrickson Publishers, Peabody, MA, 1990, 42. . . .

The music carries the message. Therefore, it must have inherently the characteristics of what the words mean. How does it do this? Consider emotional content.

Emotional Effect

David Tame discusses physical and emotional effects of music. Consonant and dissonant chords, different intervals, and other features of music all exert effects on pulse and respiration. Blood pressure is lowered by sustained chords and raised by crisp, repeated ones. The larynx tightens during a descending series of chords. The larynx is influenced by man’s emotions and thought processes. Music affects the body in two distinct ways: directly, as the effect of sound upon the cells and organs, and by affecting the emotions, which in turn influence bodily processes. (The Secret Power of Music, Destiny Books, Rochester, Vermont, 1984, 137.)

Tame further proposes that words are mere symbols of real things, ideas, etc., only symbols of real inner feelings. On the other hand, music conveys the very emotional essence or reality. In other words, music actually conveys the emotion itself, not just a symbol of it. Ibid., 146.

Music Molds Character

What effect does this have? Tame makes an interesting claim: “Who can doubt that music influences our emotions? It is surely true that music is only listened to in the first place because it makes us feel something. But now this is very interesting, for if music gives us feelings, then these feelings—of uplift, joy, energy, melancholy, violence, sensuality, calm, devotion, and so forth—can certainly be said to be experiences. And the experiences which we have in life are a vitally important factor in the molding of our character. . . . Music molds character.” Ibid.

Ellen White is even more emphatic. She says, “The low, common, pleasure parties, gatherings for eating and drinking, singing and playing on instruments of music, are inspired by a spirit that is from beneath.” Special Testimonies on Education, 211. After naming several other things, she continues, “The greatest evil of it all is the permanent effect these things have upon the character.” Ibid.

A Universal Language

Scott is clearly in agreement. “It [music] is so insidious that it suggests while the listener remains unaware of the fact. All that he realizes is that it awakens certain emotions, and that in degree those same emotions are always awakened by the same or similar musical compositions. Music, therefore, is constantly suggesting to him states of emotions and reproducing them in him, and as emotional habits are as readily formed as, or even more readily than, other habits, they eventually become a part of his character. It is obvious that Aristotle was aware of this when he wrote that ‘by music a man becomes accustomed to feeling the right emotions.’ ” Cyril Scott, Music: Its Secret Influence Throughout the Ages, The Aquarian Press, Welling-borough, Northamptonshire, England, 1958.

Johansson (op. cit.) believes that music must contain both the emotion and the intellect, and neither should be stressed at the expense of the other. He says that the gospel song is emotional through and through with no concern for intellectual qualities. Victorian hymns and anthems are strongly cloying, sentimental, and sweet. Much late nineteenth and twentieth century American church music centers on the emotional and the main feature of pop-gospel rock is an emotionalistic drive.

Tame (op. cit., 155) also claims a moral effect for music. All of this leads to the conclusion that the communication of musical language is more than the formal intellectual type of communication, but it also communicates feelings and emotions. . . .

We find that the same emotions are found internationally and that music communicates actual, not symbolic, emotions directly. This appears to be a strong foundation for the statement, “Music is a universal language.”

How Music Does This

How can music do this? Deryck Cooke analyzed extensively many musical examples “to establish the terms of its vocabulary and to explain how these terms may legitimately be said to express the emotions they appear to.” The Language of Music, Oxford University Press, London, England, 1959, 34. He started with the base material, notes of definite pitch, and showed “that musical works are built out of the tensions between such notes. These tensions can be set up in three dimensions—pitch, time, and volume: and the setting up of such tensions, and the colouring of them by the characterizing agents of tone-colour and texture, constitute the whole apparatus of musical expression.” Ibid., 34. The basis of the tonal tensions is the harmonic. A single note sets up a harmony of its own, and this harmonic series has been the (unconscious) basis of Western European harmony and the tonal system. This is the source of the tonal tension. . . . Cooke found that specific things in the different elements produce specific emotions . . . .

“The louder the music gets, the more emphasis is given to what is being expressed; and naturally, the converse holds good—the softer, the less emphasis. . . . When we get to pp or pppp (as soft as possible), the composer achieves the emphasis of secrecy, forcing what he has to say upon our attention by making us strain our ears. . . .” Ibid., 96.

In music, time expresses the speed and rhythm of feelings and events: the state of mental, emotional, or physical animation. In music there is duple and triple time—one strong beat and one weak beat, and one strong beat and two weak beats. As a general rule, duple rhythm is more rigid and controlled; triple rhythm is more relaxed and abandoned.

Rhythmic accent throws emphasis on a given note in the scheme of tonal tensions and thus qualifies the emotional expression of a burst of anguish. This is where syncopation can play a large role, especially in rock music.

Tempo is the speed at which a piece of music goes—the faster, the more animation. “The effect of tempo on emotional expression is clearly all-important, since every basic emotion can be experienced at many different levels of animation.” Ibid., 99. Joy may be tumultuous, easy-going, or serene, depending on the tempo. Despair may be hysterical or resigned. Even or jerky tempos also make a difference.

Pitch also has an effect on emotions. Primarily, pitch can rise and fall. To rise in pitch in the major is normally to express an outgoing feeling of pleasure, assertiveness, expressions of courage, battle music, etc. To fall in pitch in the major is normally to express an incoming feeling of pleasure, such as an acceptance of soothing comfort. To rise in pitch in the minor is normally to express an outgoing feeling of pain, possibly excited, aggressive affirmation of or a portent against, a painful feeling. To fall in pitch in the minor is normally to express an incoming feeling of pain: fierce despair, slow and loud; subjection to fate, also slow and loud.

Emotions Inherent in Music

These are a few examples of what the basic terms of musical vocabulary communicate to us. . . . The presence of emotions in the elements still remains when they are put in the context of a piece of music. Cooke says, “Music is no more incapable of being emotionally intelligible because it is bound by the laws of musical construction than poetry is because it is bound by the laws of verbal grammatical construction.” Ibid., 211. . . .

The reason music has such strong effects on us is because the emotions are inherent in the music. Research confirms this. . . . McCraty et al. supplied four types of music to 144 subjects. “With grune rock music, significant increases were found in hostility, sadness, tension and fatigue, and significant reductions were observed in caring, relaxation, mental clarity, and vigor. After listening to designer music (music designed to have specific effects on the listener), significant increases in caring, relaxation, mental clarity, and vigor were measured; significant decreases were found in hostility, fatigue, sadness, and tension.” “The Effects of Different Types of Music on Mood, Tension, and Mental Clarity,” Alternative Therapy Health Medicine (4), 75–84. . . .

In depth, musical analysis by Cooke (op. cit.) shows that the specific elements of music produce specific emotions. . . . Extensive research demonstrates that the same emotions are produced in scientific research worldwide. Tame (op. cit.) says that when listening to music, musical communication takes place directly through the specific emotions entering the listener. This confirms the theory that music is a universal language. This also explains why there is good and bad music, why music is not amoral, why some music has deleterious effects. This explains the effects of the devil’s counterfeit musics, such as rock, country, and contemporary Christian. If people understood this, it would make a difference in the arguments about what music is appropriate for church worship. This is true of all music. It will be either beneficial or harmful. One needs to exercise caution in choosing music for one’s home, for one’s church, and for any environment in which one spends time. Music can qualify or disqualify for heaven.

Reprinted from The Lord is My Song, Print-Quik, Inc., Madison, Tennessee, 2002, 51–63, and summarized from a 2003 Steps to Life camp meeting presentation.

Juanita McElwain earned her PhD in Music Therapy from Florida State University. She has taught music on all levels from preschool to college graduate. She has worked as a music therapy clinician with the mentally challenged. Her areas of expertise in research include the effects of music on brain waves and the effects of music on headache. She has given numerous seminars on the power of music, which include good and bad effects of music—rock music, sensual music, music in worship and mind control through music—throughout the United States and in Europe. She and her husband are presently retired in West Virginia. She may be contacted by e-mail at: juamce@meer.net.

What Manner of Persons

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In 11 Peter 3:11, the question is asked, “What manner of persons ought you to be?” This chapter of 11 Peter is the last letter from the apostle Peter. In the first chapter, he tells us that very soon he is going to die. He knows that, just as the Lord predicted to him, he will very soon be crucified. In the second chapter, he predicts a worldwide apostasy in Christendom after his death and describes the awful apostasy that will come into the Christian church. In the third chapter, he speaks of the times in which we are living, and he tells the people how they can be sure of obtaining eternal life. He tells them that the word of prophecy is surer than what they see or hear.

Verse 3 of 11 Peter 3 says, “This knowing first, that mockers shall come in the last days.” What is this mockery? What are these mockers going to say? Peter goes on to list other things that will happen in the last days.

Promise of His Coming

People will ask, “Where is the promise of His coming?” This is a statement of unbelief. The last days are described in the Scriptures as a time of great unbelief. Most of the world does not believe. Are we living in that time? Yes, it is recorded in our history books. Many historians refer to the period of time that we often call the Middle Ages and the Dark Ages as the age of faith. It was a very wicked time, a time when millions of Bible-believing Christians were martyred for their faith, but it was still an age of faith. Even those who were killing other people claimed they were Christians who believed in God and in the Bible. But the last days are described as a time of unbelief. Jesus described them in that manner—He said it would be like the days of Noah. (Matthew 24:37.) Were the days of Noah a time of unbelief? Well, there were only eight people in the ark! The last days are repeatedly described as a time of great unbelief.

I was reading recently that various mathematicians have tried to figure out what the population might have been at the time of the flood. Remember, people before the flood lived to be nearly 1,000 years of age, so if you consider that, a woman could probably have borne children for 300 to 400 years. How many children would a woman have during that time? One mathematician said that it would be the easiest thing in the world for the average family to have 18 to 20 children, so he used the lower number of 18 in his calculations. There are people in our time who have a dozen or more children, so 18 is not an unrealistic number. We know that people in the Old Testament had many children. In Genesis 5, we are told that Enoch lived for 365 years; his first child, Methuselah, was born when he was 65. Then it states that after that he “begat sons and daughters.” (Verses 21, 22.) He would have had at least two sons and two daughters in addition to Methuselah, so Enoch would have had a minimum of five children. It could have been six or eight or ten. This mathematician calculated that at the time of the flood, if the average family had 18 children, the population could have been between 700 and 800 million people! If the average family had been 20, the population would have been over a billion. Ellen White says that there was a vast population in the world at that time. (See Patriarchs and Prophets, 102.) It is almost certain that, at a minimum, there were hundreds of millions of people, and there could easily have been over a billion.

Out of those hundreds of millions, there were only eight people in the ark. Was that an age of unbelief? Jesus foretold that it will be like that again at the end, and Peter foretold that it would be a time of great unbelief. The people will be mocking those who are expecting the Lord to come. They will say that we expected Him to come years ago, and we cannot contradict that.

Lust, Unbelief

People will be going after their own lusts. In other words, they will be following their own human cravings.

People will be expressing unbelief. People will say, “Since the fathers fell asleep, everything continues as it has from the beginning of creation.” That is the Uniformitarian Theory that was developed in the last 200–250 years. This Theory states that if you cut into a mountain to observe the sediment and you determine that two-tenths of an inch of sediment is being laid down every year in this mountain, by cutting down so many feet, you can say that this mountain is so many million years old, because you believe that the same amount of sediment being laid down now has been laying down for centuries.

In 1979, I toured the geology building at the Smithsonian Institute in Washington, D.C. I went through the entire building—looking for their evidence that things were many millions of years old. I went to every display in the whole building, and there is only one piece of evidence—the Uniformitarian Theory. The whole field of geology is built on this Theory. Almost 1,800 years before this Theory was developed, Peter said that that is what people would say in the last days. According to Bible prophecy, this Theory is proof that we are living in the last days.

Willingly Ignorant

People are willingly ignorant that this world came into existence by the Word of God. This world is not something that just developed over a long period of time. It came into existence by the Word of God. People want to be ignorant; they do not want to remember this. We have the most startling proof of this today. I have read a book about the researches of an orthodontist who went to Europe and other areas to study the skulls of people such as the Neanderthal man and the Promagnum man, who were supposed to be millions of years old. He secured permission to take x-ray pictures of some of the skulls. He began doing some measurements and calculations and found information that was so startling—and that so startlingly disproved previous theories—that his life was actually in danger.

Robert Gentry, the man who wrote Creation’s Tiny Mystery [Earth Science Associates, Knoxville, Tennessee, 1986], which describes how stones were created, challenged some organizations in court. He has written 11 different research reports of his findings on his rock research. No one has been able to fault his research. In court, when the evolutionists were asked to refute his research, they said, “That is just a tiny mystery that we cannot explain.” He has submitted his reports for publication, but the journals refuse to publish them. Do you know why they refuse to publish them? Because the Bible says that in the last days people willingly, wantonly desire to forget. It is exactly what the Bible says. They do not want to remember that the heavens and earth came into existence by the Word of God.

The world that was deluged by water during the Flood was destroyed. The Flood is one of the things of which the people are willingly ignorant. If any of you find a geology or biology textbook that teaches that there was a worldwide flood about 4,400 years ago, let me know. I have never seen one. Our textbooks never acknowledge a worldwide flood; they only tell of an ice age. Notice what Peter says: “But the heavens and the earth which now are, by the same Word, are kept treasured up for fire unto the day of judgment and destruction of ungodly men.” Verse 7.

Fire Coming

The Bible teaches that there is fire coming. The third angel’s message teaches that there is fire coming. I have never preached much about hell. I do not like to think about it. I do not like to preach about it. I do not like to talk about it, but it is in the Bible. We need to recognize that each one of us has a heaven to win and a hell to shun. (See Selected Messages, Book 1, 96.) We need to always have this in mind when we are speaking with other people. Perhaps it would help us overcome some of our timidity. When we are witnessing, we are trying to save them from hell and motivate them to choose heaven, if they will listen.

Peter says that fire is coming; a time of judgment for the ungodly is coming. Jude 15 talks about the same thing. Jesus spoke about it in Matthew 13.

Big Surprise

An overwhelming surprise is coming upon our world. “But the day of the Lord will come as a thief.” 11 Peter 3:10. It is going to be an overwhelming surprise. The verse continues, “. . . in which the heavens with a great rushing sound will pass away and the elements will be burned up. The earth will be destroyed and the works in it.” It is all going to be burned up—our cars, our houses, our possessions. The only possessions we have that will not be burned up, if they are saved, are our children. People can be saved; things cannot be saved. Realizing that everything is going to be burned up helps us to evaluate what is important and what is not important.

Peter’s Query

It is in this context—seeing that everything around us is going to be destroyed—that Peter asks, “What manner of persons should we be in all holy manner of life and godly conduct?” Verse 11. Is this something important to study? If everything around us is going to be destroyed, and we hope to escape the destruction, what manner of people should we be?

Peter gives us hope. He says, “New heavens and a new earth, according to His promise, we expect, in which dwells righteousness.” Verse 13. He tells of the re-creation wherein righteousness dwells. What is righteousness? It is right doing. Romans 7:12 says, “The law is holy, and the commandment is holy, righteous, and good.” A righteous person lives according to God’s Law. An unrighteousness person is someone who does not live according to God’s Law. (See 1 John 5:17.) “Little children, do not let anyone deceive you. He who practices righteousness is righteous just as He is righteous. He that sins is of the devil, for the devil sins from the beginning.” 1 John 3:7, 8.

Peter asks what manner of persons we should be. Consider these things:

Moral Excellence

Moral excellence is a holy manner of life. In 1 Peter 1:15, it says, “You be holy, because I am holy.” Holiness is God-likeness or piety. So often, in religion, we use certain words over and over again, and most of our children cannot understand them. The average child probably cannot tell you what the word holy means. Piety, sometimes translated virtue, means moral excellence.

“Wherefore, beloved, expecting these things, be diligent, spotless, and unblemished [or blameless] to be found by Him in peace.” 11 Peter 3:14. What does it mean to be spotless? Paul uses this term repeatedly. What makes the character spotted? Sin. So, if you are without spot, you are without sin. Remember that the sacrifices were to be without spot or blemish.

The Bible tells us what it is that brings the character into condemnation and what constitutes a person with a righteous or holy character. You may study this in 11 Peter 1:3–8 and Galatians 5:22, 23. The Bible actually gives us more lists of those things that bring the character into condemnation. (See Romans 1:29–32; 1 Corinthians 6:9, 10; Galatians 5:19–21). Jesus says that these are the things that defile a man (Matthew 15:17–20); and John gives three lists in the last of the Book of Revelation.

God must have known that we needed to have these things spelled out. In Revelation 21:5–8, it talks about the one that overcomes, and then it gives a list, and it says that the people with these defiling characteristics are going to be in hellfire. Revelation 21:27 includes a short list; a longer list is cited in Revelation 22. We usually quote verse 14 regarding those who keep the commandments and who will enter in through the gate, but then, if you look at verse 15, a list is given of people who will be on the outside. The Bible gives us lists so we will know which people are spotted and which people are blameless—who will be accounted pious and holy.

Notice 11 Peter 3:17: “Therefore, you beloved, knowing these things beforehand, guard yourself in order that not with the error of the unprincipled one, sometimes referred to as the wicked one, you might be led away and fall from your own steadfastness.” This is a command. Do you suppose, when the Bible gives us a command, that we should pay special attention to what we are to do?

Guard Your Association

This is a general command, but it is a command. It says, “guard yourself.” From what are we to guard ourselves? “The one who walks with wise men, also he will be wise, but a companion of fools will be destroyed.” Proverbs 13:20. According to this verse, we need to guard ourselves concerning our associations. Will there be those who will lose their faith because they associated with the wrong crowd? People think this happens only to children and young people, so we are very concerned with whom our children associate. As adults, however, we are not immune from our associations. Do you realize that every social association has an effect on us? We affect the other person, but they also affect us. This verse can make all the difference between hell and heaven for a lot of people.

The very same principle is discussed in Psalm 1. We need to guard ourselves regarding our associations. Someone may wonder, then, whether we should be social in order to save people. Yes, we should. But Ellen White says that is our only reason for being social with the ungodly—we should associate with them for one purpose only, and that is if we are trying to save them. “Let us ever bear in mind that our Saviour left the heavenly courts, and came to a world polluted by sin. By his own life he has shown his followers how they can be in the world, and yet not be of the world. He came not to partake of its delusive pleasures, to be swayed by its customs, or to follow its practices, but to seek and to save the lost. With this object, and this only, can the Christian consent to remain in the company of the ungodly.” Sketches From the Life of Paul, 299.

Yes, we have to do business with the ungodly. We could not exist in this world if we did not do business with them, but we do not need to associate with them socially, except as we are trying to win them to Christ. If we are not doing something for their salvation, we had better watch out, because we will be destroyed in the process. “The world is not to be our criterion. We are not to associate with the ungodly and partake of their spirit, for they will lead the heart away from God to the worship of false gods. . . . It is by leading the followers of Christ to associate with the ungodly and unite in their amusements that Satan is most successful in alluring them into sin.” The Adventist Home, 459, 460.

Guard What You See

“I will not put before my eyes the wicked thing.” Psalm 101:3. Peter says to guard yourselves lest you be led away with the error of the unprincipled ones and you fall from your own steadfastness. (11 Peter 3:17.) This is happening today with frightful speed among those who profess to be waiting for the coming of the Son of man, because they are not guarded. Are you guarding yourself? Are you saying, “I have a moral responsibility to God, not just for with whom I associate, but for that at which I am looking?” When you look at something, are you evaluating whether you need to know about it, whether it is going to help you to be ready for heaven, or whether it is some base, wicked thing, just for entertainment?

In my observations, I have learned that people in our society believe that they are simply being entertained by what they are looking at, but the fact of the matter is, they are being educated, and it is not the Holy Spirit who is educating them. Always remember that.

If you are a Seventh-day Adventist, you claim that you are waiting and preparing for the Second Coming of Jesus. Peter cautions to guard yourself, and David says he will not put any base thing in front of his eyes; he speaks of his hatred for such things. This is an important principle, and the Bible emphasizes it in more than one place. This is something to take to the Lord in your own devotions. Pray about it and ask the Lord to give you wisdom and willpower and self-control to look only at that that is pleasing in His eyes. Ask yourself, “Would the Lord be pleased with what I am looking at? Could the Lord sit right beside me on the sofa and could we watch this together?”

I am very fearful that many, many Seventh-day Adventists will lose their way to heaven and end up in hellfire as a result of what they are looking at on their videos and on their television sets. I am not out to point fingers; I just want people to think about what they are looking at and what they are listening to—is it helping them get ready for heaven or not?

“The sinners in Zion are terrified. Terror has seized the profane ones. Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? The one who does righteousness; who speaks uprightly, who rejects the gain of oppressions, the one who will not accept a bribe, who stops his ears from hearing about bloodshed, and who shuts his eyes from seeing evil.” Isaiah 33:14–16. When there is terror in Zion among the profane ones, who is it that is going to dwell with the devouring fire? Remember, the Bible says, Our God is a devouring fire. (See Exodus 24:17; Isaiah 30:27.) When God comes, wherever sin is, it will be devoured.

Do you want to be one of those who shuts his ears from hearing about bloodshed and shuts his eyes from seeing evil? That is how we must be living if we are going to be ready when Christ comes. We will have to be guarding what we hear and see.

Guard What You Hear

We not only need to be guarding what we see, but we need to be guarding what we hear as well. To what are you listening? To what kinds of music are you listening? What kinds of videos are you watching and to what kinds of programs are you listening? Are the programs you look at or listen to ones you could enjoy with Jesus sitting beside you? Could you have a good conversation and enjoy the programs together? We need to be guarded.

Guard Your Appetite and Imagination

We need to guard what we taste, what we eat, and what we drink. There are many texts in the Bible regarding this, such as Isaiah 55; 1 Corinthians 10:20, 21; Daniel 1:8. The Bible teaches us that we need to be guarded concerning what we eat and drink. Paul says, “Whatsoever you eat or drink, or whatever you do, do all to the glory of God.” 1 Corinthians 10:31.

We need to guard our imaginations. Very often sin begins in the imagination. After a person has been thinking about something for a long time, he begins to talk about it, and than he eventually does it. The Bible has a lot to say about the imagination. Psalm 19:14 speaks about the words of the mouth and the thoughts or imagination of the heart—that they may be acceptable to the Lord. In 11 Corinthians 10:5, we are told that every thought is to be brought into subjection to Christ. We are not ready for Jesus to come until that occurs.

Guard your imagination, “In order that you might not be led astray by the error of the unprincipled ones.” 11 Peter 3:17. What does it mean to be unprincipled? The unprincipled ones are lustful or licentious. It has reference to unbridled lust, shamelessness, outrageous conduct, unchaste handling of males or females, and lawless works. That is the way it is described in 11 Peter 2:6–10.

There are good things on which to exercise the imagination. Ellen White says that we should try to picture the home of the saved; we should spend time trying to imagine what heaven is like. (See Marana-tha, 319, 355.) It is a good exercise for the imagination. There are good uses for the imagination, but the devil tries to divert the imagination to evil causes so that it is like it was before the Flood.

Avoid These Things

Those are the five things. We need to guard our association; we need to be guarded in what we see; we need to be guarded in what we hear; we need to be guarded in what we taste; and we need to guard our imaginations.

We must avoid these things, or we will all perish. “And the Lord saw that great was the evil of man upon the earth, and every imagination of the thoughts of his heart was only evil all day long.” Genesis 6:5. That is how it was before the Flood. The people’s thoughts were evil all day long. That is the reason for the Flood, and Jesus said that it will be this way again just before the Second Coming of Christ.

Grow in Grace

To the people who have guarded themselves, who are not being led away by the error of the unprincipled ones into lustful, lawless conduct, the Bible says, “But grow in grace and the knowledge of our Lord and Saviour Jesus Christ.” 11 Peter 3:18.

Very soon after penning these words, Peter would be crucified. He knew it, because the Lord had told him that he would be crucified just as He had been. Before his death, he had wanted to write one last time to the churches. As he came to the close of his letter—the last communication that he, as a human being in this world, would have before his own crucifixion—he wanted to appeal to the Christians to not become part of the great apostasy that he saw coming (described in detail in 11 Peter 2). He was telling us how we should be guarded and prepared, without spot and blameless, and as he closed his letter, he made this final appeal: “Grow, grow in grace.”

Will there ever be a time in this world when we do not need to grow in grace? No, there will never be a time in this world when this will not be applicable. This is something that we can pray about every morning. We can say, “Lord, I am commanded in your word that I am to grow in grace, and I am surrendering my life to you today, choosing to guard myself, choosing to do my part, but Lord, only You can supply the grace.” We need to do our part—to guard ourselves—but we need to ask the Lord to bring that miracle of grace about, because only He can supply it. The promise in the Scriptures is that He has all of the grace that we need for whatever our struggles may be—appetite, passion, the desire for pleasure, impatience, losing our temper. We need grace if we are going to overcome, and God has all of the grace that we need. We only need to ask for it.

[Bible texts quoted are literal translation.]

Pastor Grosboll is Director of Steps to Life Ministry and pastor of the Prairie Meadows Church in Wichita, Kansas. He may be contacted by e-mail at: historic@stepstolife.org or by telephone at: 316-788-5559.

Editorial – The Meaning of Prophetic Endorsements

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The message of William Miller concerning 1843 (the error in the date was later corrected to 1844) was, we believe, the truth of God and was the message He wanted His people to receive. However, this message was eventually rejected by almost the whole religious world of that time, including all of the mainline churches. It was opposed as an erroneous, date-setting message. We still believe in the date 1844 just as much as Miller did. We are certain that the interpretation of Daniel 7, 8, 9, and 12, with the dates of 27 a.d., 31 a.d., 457 b.c., 538 b.c., 538 a.d., 508 a.d., 1798 a.d., and 1844 a.d. is just as true as when he published the 1843 chart.

William Miller has been attacked on several fronts by our theological opponents, past and present, who believe that the historic Adventist theology, which we hold dear, can be destroyed by, first of all, destroying the credibility of William Miller. One of the two issues in the attack on Miller will be briefly discussed in this editorial.

It is thought by many, including former Seventh-day Adventist ministries, that since Ellen White endorsed Miller, if Miller’s exegesis or methodology of Scripture study can be proved wrong, then Ellen White is a false prophet for endorsing him and historic Adventism is no longer credible. As explained in the first paragraph, we still believe the principle thrust of the 1843 chart, though not espousing all data or explanations. Ellen White and our pioneers acknowledged some mistakes in the 1843 chart, too, and yet Ellen White endorsed it and said that it was of God. This is very perplexing to some “black and white” thinkers, including some who used to be Seventh-day Adventist ministers.

So what does a prophetic endorsement mean? We go to the Scriptures to find the highest possible prophetic endorsement for the Christian—that of Jesus Christ Himself. In Matthew 11, Jesus said, concerning John the Baptist, that (1) He endorsed the ministry of John the Baptist; (2) He called him a prophet; (3) he was even more than a prophet; and (4) among those who were born of women there had not arisen one greater than him. It would seem impossible for a human being to obtain a higher endorsement than this or an endorsement based on a higher authority. Was the theology of John the Baptist without any major mistakes or flaws? No, we know that he was mixed up on some major issues, such as his understanding of the work of the Messiah—which caused him to doubt whether Jesus was the Messiah. Without doubt, there were people who rejected Jesus as being the Messiah as a result of their views about John the Baptist. (See Matthew 21.)

We see, in the instance of John the Baptist, that a prophetic or a divine endorsement does not mean that the person endorsed could not have a misunderstanding of prophecy or of some Scriptures. This would be true not only of William Miller but even of John the Baptist! In both cases their work was divinely endorsed, and they were led of God to proclaim the messages they proclaimed—one concerning preparation for the first advent and the other concerning preparation for the second advent. We see, then, that the same methodology by which William Miller was discredited would also, in the hands of a skillful debater, discredit major figures in God’s work in Bible times.

Objectors counter that William Miller used a faulty methodology in Bible study. We will look at that next.

“It is never best for one to think that he understands every phase of truth, for he does not. Then let no man flatter himself that he has a correct understanding of all portions of Scripture and feel it his duty to make everybody else understand them just as he does.” Testimonies, vol. 5, 533, 534.

Bible Study Guides – The Review

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September 18, 2004 – September 24, 2004

Memory Verse

“And I heard a man’s voice between [the banks of] Ulai, which called, and said, Gabriel, make this [man] to understand the vision.” Daniel 8:16.

Suggested Reading: Stephen N. Haskell, Story of Daniel the Prophet (1904), TEACH Services Inc., Brushton, New York, 1995, 88–133.

Introduction

“As a people, we should be earnest students of prophecy; we should not rest until we become intelligent in regard to the subject of the sanctuary, which is brought out in the visions of Daniel and John. This subject sheds great light on our present position and work, and gives us unmistakable proof that God has led us in our past experience. It explains our disappointment in 1844, showing us that the sanctuary to be cleansed was not the earth, as we had supposed, but that Christ then entered into the most holy apartment of the heavenly sanctuary, and is there performing the closing work of His priestly office, in fulfillment of the words of the angel to the prophet Daniel, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’

“Our faith in reference to the messages of the first, second, and third angels was correct. The great way-marks we have passed are immovable. Although the hosts of hell may try to tear them from their foundation, and triumph in the thought that they have succeeded, yet they do not succeed. These pillars of truth stand firm as the eternal hills, unmoved by all the efforts of men combined with those of Satan and his host. We can learn much, and should be constantly searching the Scriptures to see if these things are so. God’s people are now to have their eyes fixed on the heavenly sanctuary, where the final ministration of our great High Priest in the work of the judgment is going forward,—where He is interceding for His people.” Review and Herald, November 27, 1883.

1 Why had special blessings been bestowed upon Israel? When the majority of the people failed, how did God accomplish His purpose? What enabled God to reveal Himself through the young men in Babylon? See Genesis 12:2, 3; Isaiah 39:5–7; Daniel 1, 2:1–30.

2 What had become of God’s material kingdom on the earth? At this time, what purpose did God announce? What was the reason for outlining the course of earthly empires? What will fit us for a home in the abiding kingdom? See 1 Chronicles 9:1; Daniel 2:37–49; Hebrews 12:28; 11 Peter 3:11–14.

3 What is the “gospel of the kingdom”? Why was it preached at all times? What is the “mystery of the kingdom”? How personal does the “mystery” become? For what does it prepare? See Matthew 4:23; Genesis 12:1–3; Galatians 3:8; Luke 1:31, 33; Colossians 1:26–28; Matthew 25:31–34.

4 How did Babylon’s king seek to reverse God’s plan? What purpose had the evil one in this? How fully was the “mystery of the kingdom” demonstrated by the young Hebrews? What result came to the king and to the young men? See Daniel 2:32, 37, 38; 3.

5 Give the substance of the three messages that resulted in the conversion of the king of Babylon. What was Daniel’s advice? What could have come from heeding it? What was the result of rejecting it? How fully did the king at last recognize Jehovah? See Daniel 2:47; 3:28; 4.

6 What would have come to Babylon if she had heeded God’s messages? Why was Daniel called? What was pronounced? Why could God do nothing else for her? How has this history been repeated? See Jeremiah 51:9; Daniel 5.

7 How was Satan still plotting under the reign of Darius? What enabled Daniel to remain steadfast? What was the result? What were the consequences for Daniel and his people? See Daniel 6.

8 What would prepare God’s people for deliverance from Babylon? What would keep them steadfast? How early had Cyrus been called for this work? What results had been promised him? See Isaiah 40:1–12, 22, 25–27; 44:24, 28; 45:1, 2, 13, 14.

9 Name the four universal empires. Give, as far as possible, dates for them. How did the little horn differ from the others? How was it like them? What was its work against God and His people? What was this power called by the Revelator? What will God give to those who overcome this power? See Daniel 7; Revelation 17:5, 6.

10 When do the 1260 days begin and end? Who will survive the domination of the little horn? Who will finally overcome it? How is heaven affected by its downfall? See Daniel 7:25; Revelation 12:14, 6; 13:7–10; 17:14; 18:20–24; 19:1–6.

11 What does the little horn of Daniel 8 represent in addition to what was represented by the little horn of Daniel 7? How will this power obscure the priestly work in the sanctuary? By what event will the sanctuary work be restored to its rightful importance? See Daniel 8; 7:26; Revelation 11:18, 19; 22:3–5, 12.

12 Why did righteous Daniel confess sin? What blessing came as a result? When does the time period of Daniel 8:14 begin? Therefore when will it end? What preparation is demanded of us who are living in such times? See Daniel 9; Malachi 3:1–3.

note: Regarding Daniel 7:25: “We must now consider that we are in the midst of symbolic prophecy; hence in this measurement the time is not literal, but symbolic. The inquiry then arises, How long a period is denoted by the three years and a half of prophetic time? The principle given us in the Bible is, that when a day is used in symbolic prophecy, it stands for a year. (Ezekiel 4: 6; Numbers 14: 34.) . . .

“Bible students have recognized this principle through the ages. The following quotations reveal the agreement of various authorities on this point. Joachim, abbot of Calabria, one of the great ecclesiastical figures of the twelfth century, applied the year-day principle to the 1260-year period. ‘The woman, clothed with the sun, who signifies the church, remained hidden in the wilderness from the face of the serpent, a day without doubt being accepted for a year and a thousand two hundred and sixty days for the same number of years.’ [Joachim of Floris, Concordantia, book 2, chapter 16, 12b.]

“ ‘Three times and an half; that is, for 1260 solar years, reckoning a time for a calendar year of 360 days, and a day for a solar year. After which “the judgment is to sit, and they shall take away his dominion,” not at once, but by degrees, to consume, and to destroy it unto the end.’ [Sir Isaac Newton, Observations Upon the Prophecies of Daniel, 127, 128.]

“The Bible year, which must be used as the basis of reckoning, contained three hundred and sixty days. . . . Three years and a half contained twelve hundred and sixty days. As each day stands for a year, we have twelve hundred and sixty years for the continuation of the supremacy of this horn. Did the papacy possess dominion that length of time? The answer again is, Yes. The edict of the emperor Justinian, dated a.d. 533, made the bishop of Rome the head of all the churches. But this edict could not go into effect until the Arian Ostrogoths, the last of the three horns that were plucked up to make room for the papacy, were driven from Rome; and this was not accomplished . . . until a.d. 538. . . . The edict would have been of no effect had this latter event not been accomplished; hence from this latter year we are to reckon, as this was the earliest point where the saints were in reality in the hands of this power. From this point did the papacy hold supremacy for twelve hundred and sixty years?—Exactly. For 538 + 1260 = 1798; and in the year 1798, Berthier, with a French army, entered Rome, proclaimed a republic, took the pope prisoner, and inflicted a deadly wound upon the papacy. Though it has never since enjoyed all the privileges and immunities which it possessed before, we are seeing a gradual restoration of its former strength.

“After describing the terrible career of the little horn, and stating that the saints should be given into his hand for 1260 years, bringing us down to 1798, verse 26 declares: ‘But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.’ In verse 10 of the same chapter we have substantially the same expression regarding the judgment: ‘The judgment was set.’ It would seem consistent to suppose that the same judgment is referred to in both instances. But the sublime scene described in verse 10 is the opening of the investigative judgment in the sanctuary in heaven . . . Daniel 8: 14 and 9: 25–27. The opening of this judgment scene is located by the prophecy at the close of the great prophetic period of 2300 years, which terminated in 1844.” Uriah Smith, Daniel and the Revelation, Southern Publishing Association, Nashville, Tennessee, 1944, 144, 145.

Regarding Daniel 8:14: “It is thus evident that the decree granted to Ezra in the seventh year of Artaxerxes, 457 b.c., is the point from which to date the seventy weeks. [Daniel 9:24.] That was the going forth of the decree in the sense of the prophecy. The two previous decrees [Ezra 1:1–4; 6:1–12] were preparatory and preliminary to this. Indeed they are regarded by Ezra as parts of it. . . .

“Our starting point then is 457 b.c. Forty-nine years are allotted to the building of the city and the wall. On this point, Prideaux says: ‘In the fifteenth year of Darius Nothus ended the first seven weeks of the seventy weeks of Daniel’s prophecy. For then the restoration of the church and state of the Jews in Jerusalem and Judea was fully finished, in that last act of reformation, which is recorded in the thirteenth chapter of Nehemiah, from the twenty-third verse to the end of the chapter, just forty-nine years after it had been first begun by Ezra in the seventh year of Artaxerxes Longimanus.’ [Humphrey Prideaux, The Old and New Testament Connected in the History of the Jews, Vol. 1, 322.] This was 408 b.c. . . .

“Let us apply the measuring rod of the prophecy still further. Sixty-nine weeks, or 483 years, were to extend to Messiah the Prince. Dating from 457 b.c., they end in a.d. 27. What event then occurred? Luke thus informs us: [Luke 3: 21, 22 quoted]. After this, Jesus came ‘preaching the gospel of the kingdom of God, and saying, The time is fulfilled.’ Mark 1: 14, 15. . . .

“Further, the Messiah was to confirm the covenant with many for one week. This would be the last week of the seventy, or the last seven years of the 490. In the midst of the week, the prophecy informs us, He should cause the sacrifice and oblation to cease. These Jewish ordinances, pointing to the death of Christ, could cease only at the cross. There they did virtually come to an end when the veil of the temple was rent at the crucifixion of Christ. . . .

“We see that, reckoning the seventy weeks from the decree given to Ezra in the seventh year of Artaxerxes, 457 b.c., there is perfect harmony throughout. The important and definite events of the manifestation of the Messiah at His baptism, the commencement of His public ministry, the crucifixion, and the rejection of the Jews and the preaching of the gospel to the Gentiles, with the proclamation of the new covenant—all come in in their exact place, sealing the prophecy and making it sure. . . .

“The seventy weeks are but the first 490 years of the 2300-year period. Take 490 from 2300, and there remains 1810. The 490, as we have seen, ended in the autumn of a.d. 34. If to this date we now add the remaining 1810 years, we shall have the termination of the whole period. So to a.d. 34, autumn, add 1810, and we have the autumn of a.d. 1844. Thus speedily and surely do we find the termination of the 2300 days, when once the seventy weeks have been located. . . .

“The momentous declaration made by the angel to Daniel, ‘Unto two thousand and three hundred days: then shall the sanctuary be cleansed,’ is now explained. In our search for the meaning of the sanctuary and its cleansing, and the application of the time, we have found not only that this subject can be easily understood, but lo, the event is even now in process of accomplishment. . . .

“We have seen (and this is what brings the solemnities of the judgment to our own door) that that long prophetic period which was to mark the beginning of this final work in the heavenly sanctuary, has met its termination. In 1844 the days ended. Since that time the final work for man’s salvation has been going forward. This work involves an examination of every man’s character, for it consists in the remission of the sins of those who shall be found worthy to have them remitted, and determines who among the dead shall be raised. It also decides who among the living shall be changed at the coming of the Lord, and who of both dead and living shall be left to have their part in the fearful scenes of the second death. All can see that such a decision as this must be rendered before the Lord appears.

“Every man’s destiny is to be determined by deeds done in the body, and each one is to be rewarded according to his works. (11 Corinthians 5: 10; Revelation 22: 12.)” Ibid., 211–220.

These lessons are adapted from Sabbath School Lesson Quarterly, Pacific Press Publishing Association, Mountain View, California, 1918.

Bible Study Guides – Daniel’s Prayer and the Explanation of the 2300 Days

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September 11, 2004 – September 17, 2004

Memory Verse

“And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel 8:14.

Suggested Reading: The Great Controversy, 409–422.

Introduction

“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement, and revealing present duty as it brought to light the position and work of His people.” The Great Controversy (1888), 423.

“These pillars of truth [the Three Angels’ Messages] stand firm as the eternal hills, unmoved by all the efforts of men combined with those of Satan and his host. We can learn much, and should be constantly searching the Scriptures to see if these things are so. God’s people are now to have their eyes fixed on the heavenly sanctuary, where the final ministration of our great High Priest in the work of the judgment is going forward,—where He is interceding for His people.” Review and Herald, November 27, 1883.

1 What definite promise as to time was given in Daniel 8:14?

note: “The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem, went into effect, in the autumn of b.c. 457. Taking this as the starting point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. . . . The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of His disciples, and the apostles turned to the Gentiles, a.d. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From a.d. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ ” Maranatha, 247.

2 What physical condition prevented Daniel from receiving full explanation of the beginning and ending of the time period? Daniel 8:27.

note: “As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time.” The Great Controversy, 325.

3 Where did the prophet turn for light after his recovery? Daniel 9:1–3.

note: “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 554, 555.

4 What did Daniel confess as the causes for the trouble that had come upon Israel? Daniel 9:5–12. What requests did he make? Verses 16–19.

note: “Daniel did not seek to excuse himself or his people before God; but in humility and contrition of soul he confessed the full extent and demerit of their transgressions, and vindicated God’s dealings as just toward a nation that had set at nought His requirements and would not profit by His entreaties.

“There is great need today of just such sincere, heartfelt repentance and confession. Those who have not humbled their souls before God in acknowledging their guilt have not yet fulfilled the first condition of acceptance. If we have not experienced that repentance which is not to be repented of, and have not confessed our sin with true humiliation of soul and brokenness of spirit, abhorring our iniquity, we have never sought truly for the forgiveness of sin.” Testimonies, vol. 5, 636.

5 What answer was given to his supplication? What had the angel come to bestow upon him? To what was he asked to give consideration? Daniel 9:21–23.

note: “God had bidden His messenger: ‘Make this man to understand the vision.’ That commission must be fulfilled. In obedience to it, the angel, some time afterward, returned to Daniel, saying: ‘I am now come forth to give thee skill and understanding;’ ‘therefore understand the matter, and consider the vision.’ Daniel 8:27, 16; 9:22, 23, 25-27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time—the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time.” The Great Controversy, 325.

6 How much was to be cut off from the period of the vision for Daniel’s people? Daniel 9:24.

note: “The word rendered ‘determined’ means also ‘cut off.’ The period of seventy weeks, or 490 years, could be cut off only from the longer period of 2,300 years, the part of the vision which the angel had not before explained.” Sabbath School Lesson Quarterly, Pacific Press Publishing Association, Mountain View, California, April 1918, 30.

7 From what was Daniel to begin the calculation of the time periods, both the seventy weeks for the Jews, and the remainder of the 2300 days? Daniel 9:25.

note: “The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of 457 b.c.” The Great Controversy, 410.

8 Who was the Persian king that gave the last installment of the commandment to restore and rebuild Jerusalem? Ezra 6:14. What year did the proclamation go forth? Ezra 7:7, 11–13.

note: “Ezra’s faith that God would do a mighty work for His people, led him to tell Artaxerxes of his desire to return to Jerusalem to revive an interest in the study of God’s word and to assist his brethren in restoring the holy city. As Ezra declared his perfect trust in the God of Israel as one abundantly able to protect and care for His people, the king was deeply impressed. . . . He made him a special representative of the Medo-Persian kingdom, and conferred on him extensive powers for the carrying out of the purposes that were in his heart. . . .” Conflict and Courage, 261.

9 By what event was the period of seventy weeks terminated? Acts 8:4, 5; 22:21. Compare Matthew 10:5, 6.

note: “The commandment to restore and build Jerusalem, as completed by the decree of Artaxerxes Longimanus (see Ezra 6:14; 7:1, 9, margin), went into effect in the autumn of b.c. 457. From this time four hundred and eighty-three years extend to the autumn of a.d. 27. According to the prophecy, this period was to reach to the Messiah, the Anointed One. In a.d. 27, Jesus at His baptism received the anointing of the Holy Spirit, and soon afterward began His ministry. Then the message was proclaimed. ‘The time is fulfilled.’ [Mark 1:15.]

“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ [Daniel 9:27.] For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of a.d. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

“The one week—seven years—ended in a.d. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

10 In what year did the remaining 1810 years expire?

note: “The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period the nation sealed its rejection of Christ by the persecution of His disciples, and the apostles turned to the Gentiles, a.d. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From a.d. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ [Daniel 8:14.] All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed.” The Great Controversy, 410.

11 What searching question comes to each one who expects deliverance from sin while the Judgment work is going on? Malachi 3:1–3.

note: “Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.” The Great Controversy, 425.

12 What is the basis of confidence in our great High Priest? Hebrews 7:25, 26.

note: “God is approached through Jesus Christ, the Mediator, the only way through which He forgives sins. God cannot forgive sins at the expense of His justice, His holiness, and His truth. But He does forgive sins and that fully. There are no sins He will not forgive in and through the Lord Jesus Christ. This is the sinner’s only hope, and if he rests here in sincere faith, he is sure of pardon and that full and free. There is only one channel and that is accessible to all, and through that channel a rich and abundant forgiveness awaits the penitent, contrite soul and the darkest sins are forgiven.

“These lessons were taught to the chosen people of God thousands of years ago, and repeated in various symbols and figures, that the work of truth might be riveted in every heart, that without the shedding of blood there is no remission of sins. The great lesson embodied in the sacrifice of every bleeding victim, impressed in every ceremony, inculcated by God Himself, was that through the blood of Christ alone is forgiveness of sins; yet how many carry the galling yoke and how few feel the force of this truth and act upon it personally, and derive the blessings they might receive through a perfect faith in the blood of the Lamb of God. . . .

“Justice demanded the sufferings of man; but Christ rendered the sufferings of a God. He needed no atonement of suffering for Himself; all His sufferings were for us; all His merits and holiness were open to fallen man, presented as a gift.” “Ellen G. White Comments,” Seventh-day Adventist Bible Commentary, vol. 7, 912, 913.

“For eighteen centuries this work of ministration continued in the first apartment of the sanctuary. The blood of Christ, pleaded in behalf of penitent believers, secured their pardon and acceptance with the Father, yet their sins still remained upon the books of record. As in the typical service there was a work of atonement at the close of the year, so before Christ’s work for the redemption of men is completed, there is a work of atonement for the removal of sin from the sanctuary. This is the service which began when the 2300 days ended. At that time . . . our High Priest entered the most holy, to perform the last division of His solemn work—to cleanse the sanctuary. . . .” The Faith I Live By, 207.

These lessons are adapted from Sabbath School Lesson Quarterly, Pacific Press Publishing Association, Mountain View, California, 1918.

Bible Study Guides – The Message of the Sanctuary and Its Cleansing

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September 4, 2004 – September 10, 2004

Memory Verse

“And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be.” Revelation 22:12.

Suggested Reading: The Great Controversy, 49–56; 428–434.

Introduction

“As a people, we should be earnest students of prophecy; we should not rest until we become intelligent in regard to the subject of the sanctuary, which is brought out in the visions of Daniel and John. This subject sheds great light on our present position and work, and gives us unmistakable proof that God has led us in our past experience. It explains our disappointment in 1844, showing us that the sanctuary to be cleansed was not the earth, as we had supposed, but that Christ then entered into the most holy apartment of the heavenly sanctuary, and is there performing the closing work of His priestly office.” Evangelism, 222, 223.

1 In the year that Babylon fell, what appeared to Daniel? Daniel 8:1, 2.

note: “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

“Through another vision further light was thrown upon the events of the future.” Prophets and Kings, 553, 554.

2 What do the ram and the he-goat symbolize? Daniel 8:3–8, 20, 21.

note: “The angel . . . identifies this symbol [ram] as representing the kings of Media and Persia. . . .

“[The goat is] identified as representing Greece, . . . that is, the Macedonian Empire of Alexander.” Seventh-day Adventist Bible Commentary, vol. 4, 840.

3 In what form was the Grecian Empire to exist for a time? Daniel 8:8, 22.

note: “Prophecy predicted that Alexander would fall while his empire was at the height of its power. At the age of 32, still in the prime of life, the great leader died of a fever aggravated, no doubt, by his own intemperance.” Seventh-day Adventist Bible Commentary, vol. 4, 840.

“Alexander left no heir capable of ruling the kingdom, and in less than twenty years of strife, his four leading generals succeeded in dividing the empire among themselves.

“Ptolemy had Egypt to the south; Seleucus took Syria and the eastern division; Lysimachus had Asia Minor and territory to the north; while Cassander had Greece or the western division. These four had not the power of Alexander.” Stephen N. Haskell, Story of Daniel the Prophet (1904), TEACH Services, Inc., Brushton, New York, 1995, 109.

4 What power was represented by the other horn of Daniel 8:9, 23, 24?

note: “In the division under consideration, the prophet sees a little horn coming forth from one of these divisions. Here is brought to his view the power symbolized by the fourth beast of Daniel seven. In his first vision the fourth beast was so terrible and had such a strange appearance that Daniel asked for a clearer explanation of its work. . . . The little horn is not named, but its work as a kingdom is still further portrayed. One feels when reading both the vision and the interpretation that he is coming into the presence of a power greater and more terrible than any which had hitherto existed. The accumulated force of the evil of past ages is concentrated in this rising power, which waxed exceeding great. It is in truth the masterpiece from Satan’s workshop.” Haskell, op. cit.

“ ‘The interpretation already given to this vision shows plainly that the power represented by the little horn is the successor of Medo-Persia and Grecia. In the vision of the seventh chapter of Daniel, which is closely related to this vision, the fourth beast represented the fourth kingdom, or Rome, in its entirety, special attention, however, being given to the “little horn” phase of its history. As shown by the work attributed to it, this little horn, which arose among the ten kingdoms into which Rome was divided, was to be a religio-political power, which was to change the times and law of God, and persecute the people of God. In the vision of the eighth chapter, the ecclesiastical features of this fourth world power are especially noticed and emphasized, and hence the only symbol there used to represent it is the “little horn” which waxed “exceeding great.” . . . The little horn of the eighth chapter represents Rome, both pagan and papal, in its ecclesiastical aspect, with its union of paganism, and later of apostate Christianity, with the secular power; with its antichristian persecutions of the saints of God; with its perversion of the priesthood of Christ; and with its assertion of both temporal and spiritual power over all the world. It is evident . . . that the emphasis is to be placed upon the fulfillment of the prophecy in the work of papal Rome. A careful comparison of Daniel 7:21, 25, with Daniel 8:10–12, R.V., and 11 Thessalonians 2:3, 4, will amply justify this conclusion.’ Bible Readings, edition of 1916, page 227.” Sabbath School Lesson Quarterly, Pacific Press Publishing Association, Mountain View, California, April 1918, 27.

5 What could this power do to God’s faithful people? Daniel 8:10, 24.

note: “The Scriptural ordinance of the Lord’s Supper had been supplanted by the idolatrous sacrifice of the mass. Papal priests pretended, by their senseless mummery, to convert the simple bread and wine into the actual ‘body and blood of Christ.’—Cardinal Wiseman, The Real Presence of the Body and Blood of Our Lord Jesus Christ in the Blessed Eucharist, Proved From Scripture, lecture 8, sec. 3, par. 26. With blasphemous presumption, they openly claimed the power of creating God, the Creator of all things. Christians were required, on pain of death, to avow their faith in this horrible, Heaven-insulting heresy. Multitudes who refused were given to the flames. . . . In their secret councils, Satan and his angels controlled the minds of evil men, while unseen in the midst stood an angel of God, taking the fearful record of their iniquitous decrees, and writing the history of deeds too horrible to appear to human eyes. ‘Babylon the great’ was ‘drunken with the blood of the saints.’ The mangled forms of millions of martyrs cried to God for vengeance upon that apostate power.” The Great Controversy, 59, 60.

6 What would this power do to Christ and His heavenly sanctuary service? Daniel 8:11. Compare Revelation 13:6.

note: “Rome first deprived the Jews of the right to worship, grinding that nation beneath the heel of oppression. Then Christ came, when the oppression was the most severe, that Rome might see God in human flesh. He came to identify himself with that downtrodden people, and to show to men that God is always with the oppressed and enslaved. He came to illustrate the workings of the Spirit in the human heart, and to prove that it is possible to have a heaven within, although outward circumstances are to the contrary.

“But Rome crucified him whom Heaven sent.” Haskell, op. cit., 111.

7 To what time would this power be allowed to continue to desecrate the Holy Place? Daniel 8:13, 14.

note: “As Jesus died on Calvary, He cried, ‘It is finished,’ and the veil of the temple was rent in twain, from the top to the bottom. This was to show that the services of the earthly sanctuary were forever finished, and that God would no more meet with the priests in their earthly temple, to accept their sacrifices. The blood of Jesus was then shed, which was to be offered by Himself in the heavenly sanctuary. As the priest entered the most holy once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be benefited by His mediation, and thus to cleanse the sanctuary.” Early Writings, 253.

8 By what event would God’s people and law be freed from the domination of the papacy? Daniel 7:26. What, then, must constitute the cleansing of the sanctuary?

note: “God will most assuredly call the world to judgment to avenge the death of His only-begotten Son, the One who stood at the bar of Pilate and Herod. That One is now in the heavenly courts making intercession for the people who refused Him.” Testimonies to Ministers and Gospel Workers, 139.

“In the great day of final award, the dead are to be ‘judged out of those things which were written in the books, according to their works.’ Revelation 20:12. Then by virtue of the atoning blood of Christ, the sins of all the truly penitent will be blotted from the books of heaven. Thus the sanctuary will be freed, or cleansed, from the record of sin. In the type, this great work of atonement, or blotting out of sins, was represented by the services of the Day of Atonement—the cleansing of the earthly sanctuary, which was accomplished by the removal, by virtue of the blood of the sin offering, of the sins by which it had been polluted.” Patriarchs and Prophets, 357, 358.

9 At the time of the Judgment, what change in ministration did Jesus, our great High Priest, make? Revelation 11:18, 19.

note: “ ‘The temple of God was opened in heaven, and there was seen in His temple the ark of His testament.’ Revelation 11:19. The ark of God’s testament is in the holy of holies, the second apartment of the sanctuary. . . . Those who by faith followed their great High Priest as He entered upon His ministry in the most holy place, beheld the ark of His testament. As they had studied the subject of the sanctuary they had come to understand the Saviour’s change of ministration, and they saw that He was now officiating before the ark of God, pleading His blood in behalf of sinners.” The Great Controversy, 433.

10 At the conclusion of the Judgment, what will be given to God’s faithful children? Revelation 11:18.

note: “In the account of the judgment scene, when the reward is given to the righteous, and sentence is passed on the wicked, the righteous are represented as wondering what they have done that they should receive such reward. But they cherished an abiding faith in Christ. They were imbued with His Spirit, and, without conscious effort, they performed for Christ, in the person of His saints, those services that bring a sure reward. But their motive in working was not to receive compensation. They regarded it as the highest honor to be allowed to work as Christ worked. What they did was done from love to Christ and to their fellowmen, and He who has identified Himself with suffering humanity accredited these acts of compassion and love as tho done to Himself.” The Signs of the Times, August 9, 1899.

11 What incentive is held out to those who, by a study of the priestly work of Christ, are being drawn near to Him? Revelation 22:12.

note: “Not all who profess to be Christians are true disciples. Before the final reward is given, it must be decided who are fitted to share the inheritance of the righteous. This decision must be made prior to the second coming of Christ in the clouds of heaven; for when He comes, His reward is with Him, ‘to give every man according as his work shall be.’ Revelation 22:12. Before His coming, then, the character of every man’s work will have been determined, and to every one of Christ’s followers the reward will have been apportioned according to his deeds.” Christ’s Object Lessons, 310.

12 What is the crowning blessing that is to come to those who are delivered from the deceptions and bondage in modern Babylon? Revelation 22:3–5.

note: “Is your name written in the book of life? Only by looking to Jesus, the Lamb of God, and following in his steps, can you prepare to meet God. Follow him, and you will one day walk the golden streets of the city of God,—you will see him who laid aside his royal garments and his kingly crown, and, disguising himself with humanity, came to our world and bore our sins, that he might lift us up, and give us a revelation of his glory and majesty. We shall see him face to face if we now give ourselves up to be molded and fashioned by him, and prepared for a place in the kingdom of God.

“Those who consecrate their lives to the service of God will live with him through the ceaseless ages of eternity.” The Youth’s Instructor, August 20, 1896.

These lessons are adapted from Sabbath School Lesson Quarterly, Pacific Press Publishing Association, Mountain View, California, 1918.

Bible Study Guides – The Time of the Domination of Modern Babylon

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August 28, 2004 – September 3, 2004

Memory Verse

“These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.” Revelation 17:14.

Suggested Reading: The Great Controversy, 438, 439; Uriah Smith, Daniel and the Revelation, Southern Publishing Association, Nashville, Tennessee, 1944, 270–299.

Introduction

“The accession of the Roman Church to power marked the beginning of the Dark Ages. As her power increased, the darkness deepened. Faith was transferred from Christ, the true foundation, to the pope of Rome. . . . They [the people] were taught that the pope was their earthly mediator and that none could approach God except through him; and, further, that he stood in the place of God to them and was therefore to be implicitly obeyed. A deviation from his requirements was sufficient cause for the severest punishment to be visited upon the bodies and souls of the offenders.” The Great Controversy, 55.

1 For how long would modern Babylon exercise dominion over God’s people and law? Daniel 7:25.

note: “ ‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ [Revelation 13:5, 3.] And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy,
a.d. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’ ” The Great Controversy, 439.

2 In prophetic time, what is the scale of measurement? Numbers 14:34; Ezekiel 4:6.

note: “A day in prophecy stands for a year.” The Desire of Ages, 233.

3 How is this same period of affliction for the church expressed in Revelation 12:14, 6?

note: “In the sixth century the papacy had become firmly established. Its seat of power was fixed in the imperial city, and the bishop of Rome was declared to be the head over the entire church. Paganism had given place to the papacy. The dragon had given to the beast ‘his power, and his seat, and great authority.’ Revelation 13:2. And now began the 1260 years of papal oppression foretold in the prophecies of Daniel and the Revelation. Daniel 7:25; Revelation 13:5–7. Christians were forced to choose either to yield their integrity and accept the papal ceremonies and worship, or to wear away their lives in dungeons or suffer death by the rack, the fagot, or the headsman’s ax. . . . Persecution opened upon the faithful with greater fury than ever before, and the world became a vast battlefield. For hundreds of years the church of Christ found refuge in seclusion and obscurity.” The Great Controversy, 54, 55.

4 What events mark the beginning of the period when the saints were “given into his hand” (Daniel 7:25)?

note: “ ‘The decree of the emperor Justinian, issued in a.d. 533, recognized the pope as “head of all the holy churches.” (Justinian’s code, book 1, title 1, Baronius’s Annals, a.d. 533.) The overwhelming defeat of the Ostrogoths in the siege of Rome, five years later,
a.d. 538, was a deathblow to the independence of the Arian power then ruling Italy, and was therefore a notable date in the development of papal supremacy. With the period 533–538, then, commences the twelve hundred and sixty years of this prophecy, which would extend to the period 1793–1798. The year 1793 was the year of the Reign of Terror in the French Revolution, and the year when the Roman Catholic religion was set aside in France, and the worship of reason was established in its stead.’ Bible Readings, edition of 1916, page 223.” Sabbath School Lesson Quarterly, Pacific Press Publishing Association, Mountain View, California, April 1918, 25.

5 What events mark the close of this prophetic period? Revelation 13:10.

note: “ ‘As a direct result of the revolt against papal authority in the French Revolution, the French army, under Berthier, entered Rome, and the pope was taken prisoner February 10, 1798, dying in exile at Valence, France, the following year.’ Bible Readings, edition of 1916, page 223.” Sabbath School Lesson Quarterly, Pacific Press Publishing Association, Mountain View, California, April 1918, 25.

6 What does the Revelator say concerning the power of this system over God’s people? Revelation 13:7.

note: “The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints of the Most High.

“The papacy is just what prophecy declared that she would be, the apostasy of the latter times. 11 Thessalonians 2:3, 4. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon she conceals the invariable venom of the serpent. ‘Faith ought not to be kept with heretics, nor persons suspected of heresy’ (Lenfant, volume 1, page 516), she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?

“It is not without reason that the claim has been put forth in Protestant countries that Catholicism differs less widely from Protestantism than in former times. There has been a change; but the change is not in the papacy. Catholicism indeed resembles much of the Protestantism that now exists, because Protestantism has so greatly degenerated since the days of the Reformers.” The Great Controversy, 571.

7 In the final and full destruction of mystic Babylon, who will be the conqueror? Revelation 17:14, first part.

note: “Today, Satan has great power in the world. He has been permitted to have proprietorship of this earth for an appointed time. During this period, when iniquity prevails, men and women are given a chance to take sides. In every possible way, Satan tries to make the broad road attractive and the narrow road grievous, humiliating, and objectionable. He lays ingenious plans to allure men and women to indulge appetite. Cheap, unsatisfying pleasures are made all and in all in this degenerate age. Satan throws his glamour about these amusements, which eclipse eternal things. Many will sell their birthright, as did Esau, for trifling consideration by the indulgence of appetite. Worldly pleasure will appear more desirable to them than the heavenly birthright.

“But Christ has overcome in our behalf. He was the only one who could be a competent Saviour. He had divine wisdom, ability, and power. He could stand before the world as a wonderful Counsellor, the mighty God, the Everlasting Father, the Prince of Peace.” The Upward Look, 39.

8 What qualifications have they who share in the victory? Revelation 17:14, last part.

note: “In all ages the Lord has had a people who, while holding communion with God, have by word and character called the attention of their fellow-men to the grand themes that are of eternal interest to humanity. Saints and martyrs of former ages, and the disciples who were privileged to hear the lessons from the lips of Jesus, were holy and self-denying. They were beloved and honoured of God above many who in our day profess to be disciples of Christ and teachers of the people,—not because God is a respecter of persons; not because a clearer, brighter light shone upon them, but because they steadfastly believed the truth, and practiced it in the daily life. These men faithfully improved their talents, and God registered them among His profitable servants. They were acknowledged and honoured by God because they were faithful to the light which shone upon them. To those around them they reflected that light received from the Light of the world. By their close connection with heaven, their pure and holy conversation, they became channels of light and blessing to the world. They walked humbly with their God, rejoicing, not in the favour and praise of men, but in the light of truth. They did not seek ways, nor fashion excuses, whereby they might evade obedience to the commandments of Jehovah. The chosen of God believed His word, rested on His promises, and their steadfast confidence and strong faith made them willing and able to suffer the loss of all things for His dear sake.” The Bible Echo, January 4, 1897.

9 Who is called to rejoice over the downfall of modern Babylon? Revelation 18:20.

note: “The summary desolation of Babylon brings victory and joy to all righteous beings throughout the universe. . . . The inhabitants of heaven are first to rejoice in the triumph of Christ and His church. . . . She had decreed the death of God’s people . . . but now suffers the very fate to which she had consigned them.” Seventh-day Adventist Bible Commentary, vol. 7, 865, 866.

“The world see the very class whom they have mocked and derided, and desired to exterminate, pass unharmed through pestilence, tempest, and earthquake. He who is to the transgressors of His law a devouring fire, is to His people a safe pavilion.” The Great Controversy, 654.

10 How complete will be the destruction of this system? Revelation 18:21–23. Compare Jeremiah 51:64.

note: “When the voice of God turns the captivity of His people, there is a terrible awakening of those who have lost all in the great conflict of life. While probation continued they were blinded by Satan’s deceptions, and they justified their course of sin. The rich prided themselves upon their superiority to those who were less favored; but they had obtained their riches by violation of the law of God. They had neglected to feed the hungry, to clothe the naked, to deal justly, and to love mercy. They had sought to exalt themselves and to obtain the homage of their fellow creatures. Now they are stripped of all that made them great and are left destitute and defenseless. They look with terror upon the destruction of the idols which they preferred before their Maker. They have sold their souls for earthly riches and enjoyments, and have not sought to become rich toward God. The result is, their lives are a failure; their pleasures are now turned to gall, their treasures to corruption. The gain of a lifetime is swept away in a moment. The rich bemoan the destruction of their grand houses, the scattering of their gold and silver. But their lamentations are silenced by the fear that they themselves are to perish with their idols.

“The wicked are filled with regret, not because of their sinful neglect of God and their fellow men, but because God has conquered. They lament that the result is what it is; but they do not repent of their wickedness. They would leave no means untried to conquer if they could.” The Great Controversy, 654.

11 What does this judgment discover in her? Revelation 18:24.

note: “Those who have once been convicted of the truth, but have resisted the Holy Spirit’s influence, walk and work in co-partnership with Satan, the first apostate. Blinded by the sophistry of him who was once found in the heavenly courts, they join his ranks. The apostle Paul, speaking of this says, ‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ [1 Timothy 4:1, 2.] Those who have turned away from a plain, ‘Thus saith the Lord,’ will be blinded in a superstitious faith in every kind of apostasy, and will be led into that terrible iniquity which God’s word represents as being drunken with the blood of the saints.” Review and Herald, August 31, 1897.

12 Describe the heavenly rejoicing over Babylon’s downfall. Revelation 19:1–6.

note: “Satan’s work of ruin is forever ended. For six thousand years he has wrought his will, filling the earth with woe and causing grief throughout the universe. The whole creation has groaned and travailed together in pain. Now God’s creatures are forever delivered from his presence and temptations. ‘The whole earth is at rest, and is quiet: they [the righteous] break forth into singing.’ Isaiah 14:7. And a shout of praise and triumph ascends from the whole loyal universe. ‘The voice of a great multitude,’ ‘as the voice of many waters, and as the voice of mighty thunderings,’ is heard, saying: ‘Alleluia: for the Lord God omnipotent reigneth.’ Revelation 19:6.” The Great Controversy, 673.

These lessons are adapted from Sabbath School Lesson Quarterly, Pacific Press Publishing Association, Mountain View, California, 1918.

Food for Life – Better ‘N Burgers

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“The Lord has shown me that Sabbath-keepers as a rule labor too hard, without allowing themselves change or periods of rest. Recreation is needful to those who engage in physical labor, and is still more essential for those whose work is principally mental. It is not essential to our salvation nor for the glory of God to keep the mind laboring constantly and excessively, even upon religious themes. There are amusements, such as card-playing, dancing, theater-going, etc., which we cannot approve, because Heaven condemns them. They open the door to great evils. By their exciting tendency they produce in some minds a passion for gambling and dissipation. All such amusements should be condemned by Christians, and something perfectly harmless should be substituted in their place. There are modes of recreation which are highly beneficial to both mind and body. An enlightened, discriminating mind will find abundant means for entertainment and diversion from sources not only innocent, but instructive. Recreation in the open air, and the contemplation of the works of God in nature, will be of the highest benefit.” Christian Temperance and Bible Hygiene, 108.

Better ‘N Burgers

Mix together:
1 cup fine, fresh bread crumbs
3/4 cup quick oats
2 Tablespoons gluten flour
1/2 teaspoon paprika
1/4 teaspoon thyme
1/4 teaspoon marjoram
1 teaspoon salt

Mix in well, with hands:
1/2 garlic clove, finely chopped
2 Tablespoons tomato sauce
1 cup onion, finely chopped
1 cup raw potatoes, grated

Add 3/4 cup water or just enough to form nice patties. Do not leave mixture too stiff, but the more water added, the less chewy the patties will be.

Brown patties in a skillet with a small amount of olive oil or in the oven for 30 minutes at 350 degrees, turning once.

Serve on buns with lettuce, onion and tomato slices, and your favorite condiments.

Cathy Summers Timmons, a Steps to Life staff member and a member of LandMarks’ editorial staff, writes from her home in Wichita, Kansas. She may be contacted by e-mail at: cathytimmons@stepstolife.org.

Do you have a favorite vegan recipe you are willing to share with LandMarks’ readers? Send it to us with a photo of you, if available, and a two or three line bio. We will consider all submissions. Send to the address below or by e-mail at: landmarks@stepstolife.org.

LandMarks Recipes
Steps to Life Ministry
P.O. Box 782828
Wichita, KS 67278

The Robes of White

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The Robes of White

Some day these scarlet robes we wear

Shall turn to lily white,

And all these crosses that we bear

Will change to crowns so bright.

The days and nights will be the same—

No darkness in the land.

And with the last tear wiped away

We’ll touch the Saviour’s hand.

He’ll gently lead us down the path

He long ago prepared,

And in that land so glorious

There’ll be no parting there.

Oh what a day that’s going to be,

The one we’ve waited for.

Our lovely robes of purest white

No stains for evermore.

Our crowns will shine so beautifully

Each gem’s been set with care.

And in our robes of righteousness

We’ll wear no crosses there.

Virginia Atwood Shaw