Are the plagues universal?

Revelation

CHAPTER -- XVI -- The Plagues Poured Out 

(Excerpt from Daniel and Revelation by Uriah Smith 1897-1911)

VERSE, 4. And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.   5.  And I heard the angel of the waters say, Thou art righteous, 0 Lord, which art, and wast, and shalt be, because thou hast judged thus.  6.   For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.  7.   And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.

The Third Plague. - Such is the description of the terrible retribution for the "blood of saints" shed by violent hands, which will be given to those who have done, or wish to do, such deeds. And though the horrors of that hour when the fountains and rivers of water shall be like blood , cannot now be realized, the justice of God will stand vindicated, and his judgments approved. Even the angels are heard exclaiming,

p 689 -- Thou art righteous, 0 Lord, because thou hast judged thus; for they have shed the blood of saints and prophets. Even so, Lord God Almighty, true and righteous are thy judgments. 

It may be asked how the last generation of the wicked can be said to have shed the blood of saints and prophets, since the last generation of saints are not to be slain. A reference to Matt. 23:34, 35; 1 John 3:15, will explain.

Mat 23:34  Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:

Mat 23:35  That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar

1Jn 3:15  Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

These scriptures show that guilt attaches to motive no less than to action; and no generation ever formed a more determined purpose to devote the saints to indiscriminate slaughter than the present generation will, not far in the future. (See chapter 12:17; 13:15.) In motive and purpose, they do shed the blood of saints and prophets, and are every whit as guilty as if they were able to carry out their wicked intentions.

Rev 12:17  And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

Rev 13:15  And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

It would seem that none of the human family could long survive a continuance of a plague so terrible as this. It must therefore be limited in its duration, as was the similar one on Egypt. Ex. 7:17-21, 25.

Exo 7:17  Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood.

Exo 7:18  And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river.

Exo 7:19  And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone.

Exo 7:20  And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.

Exo 7:21  And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.

Exo 7:25  And seven days were fulfilled, after that the LORD had smitten the river.

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Mat 5:21  Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

Mat 5:22  But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

Mat 5:27  Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

Mat 5:28  But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

Truly, sin comes from the heart. We CAN commit sin long before we take action to physically commit that sin.  We need a new heart and we can only get that new heart from our Savior. We see our own wickedness and realize how helpless we are to change our own hearts. We must yield our hearts to our Savior so He can change our hearts. And we must yield DAILY.

This next plague, the plague of river and fountains of water, given because of the guilt of those who would kill God's people. All the plagues are a result of sins committed- all of them.  Not a single person who feels the touch of a single plague will be guiltless.

I mentioned yesterday the fact that the plague will not fall on everyone - those who receive the first may not receive the second and so on.

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Here's something from another study--

Are the plagues universal???   No.

((MY INTERJECTION HERE-

Read Rev. 16:1-11 -- they are poured out upon different places/people

Rev.

1 And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.  2 And the first went, and poured out his vial upon the EARTH; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.  3 And the second angel poured out his vial upon the SEA; and it became as the blood of a dead man: and every living soul died in the sea.  4 And the third angel poured out his vial upon the RIVERS AND FOUNTAINS OF WATERS; and they became blood.  5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.  6For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.  7And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.  8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.  9And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.  10 And the fifth angel poured out his vial upon the SEAT OF THE BEAST; and his KINGDOM was full of darkness; and they gnawed their tongues for pain,  11And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.  

Upon earth.

Upon the sea.

Upon the rivers and fountains of water.

Upon the seat of the beast and his kingdom.

(Now if we take earth to mean the entire globe, the entire planet there would be no need to say that the another plague was poured out elsewhere. Why not just keep saying earth if it is meant to be the entire planet and its population all at once? They are being enacted not universally but here and there. To have all the plagues effect everyone at once with the same affliction could any live? Why would a plague be poured out upon a kingdom- singular- when we know there are many kingdoms? The plagues will be poured out according to God's plan)

(((END INTERJECTION BY ME AND BACK TO MY NOTES)))

SO.. if the first plague isn't universal then... the mark of the beast ISN'T universal, right? Right.

You can't have it one without the other. If the plagues aren't universal, then the mark of the beast isn't universal.

The first plague very clearly falls on those that worship the IMAGE and HAD the mark.

Not WORSHIPPING THE BEAST- but HIS IMAGE.. and because of worshipping His image the receive the mark.

-Rev. 14:9 If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,  10 The same shall drink of the wine of the wrath of God.

-Rev.16: 2 And the first went, and poured out his vial upon the EARTH; and there fell a noisome and grievous sore upon the men which HAD THE MARK OF THE BEAST, and upon them which WORSHIPPED HIS IMAGE.

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It is obvious that the plagues aren't universal. We need to think of these things, we need to know and understand by the grace of God. All in the name of our Savior, Jesus Christ!  Please 

Plagues- God's Wrath

Daniel and Revelation - Revelation Chapter 16

CHAPTER -- XVI -- The Plagues Poured Out 

p 684 -- This chapter gives a description of the seven vials of the unmingled wrath of God, and the effects that follow as they are poured upon the earth. Concerning the character and chronology of these plagues, there is a difference of opinion among Bible readers.

Our first inquiry therefore is,   What is the true position on these points? Are they symbolical, and mostly fulfilled in the past, as some contend? or are they literal, and all future, as others no less confidently affirm? A brief examination of the testimony will, we think, conclusively settle these questions.

VERSE 1.   And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.  2.   And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.

The Chronology of the Plagues. - The description of this plague clearly reveals at once their chronology; for it is poured out upon those who have the mark of the beast, and who worship his image, - the identical work against which the third angel warns us. This is conclusive proof that these judgments are not poured out till after this angel closes his work, and that the very class who hear his warning, and reject it, are the ones to receive the first drops from the overflowing vials of God's indignation. Now, if these plagues are in the past, the image of the beast and his worship are in the past. If

p 685 -- these are past, the two-horned beast, which makes this image and his work, are in the past. If these are past, then the third angel's message, which warns us in reference to this work, is in the past; and if this is past, - that is, ages in the past, where this view locates the commencement of the plagues, - then the first and second messages, which precede that, were also ages in the past. Then the prophetic periods, on which the messages are based, especially the 2300 days, ended ages ago. And if this is so, the seventy weeks of Daniel 9 are thrown wholly into the Jewish dispensation, and the great proof of the Messiahship of Christ is destroyed. But it has been shown on chapters 7, 13, and 14, that the first and second messages have been given in our own day; that the third is now in process of accomplishment; that the two-horned beast has come upon the stage of action, and is preparing to do the work assigned him; and that the formation of the image and the enforcement of the worship are just in the future. And unless all these positions can be overthrown, the seven last plagues must also be assigned wholly to the future.

But there are other reasons for locating them in the future and not in the past.

  1. Under the fifth plague, men blaspheme God because of their sores, the same sores, of course, caused by the outpouring of the first plague. This shows that these plagues all fall upon one and the same generation of men, some being, no doubt, swept off by each one, yet some surviving through the terrible scenes of them all; a fact utterly subversive of the position that they commenced far in the past, and occupy centuries each in their fulfilment, for how, then, could those who experience the first plague be alive under the fifth?

  2. These plagues are the wine of God's wrath without mixture, threatened by the third angel. Chapter 14:10; 15:1. Such language cannot be applied to any judgments visited upon the earth while Christ pleads between his Father and our fallen race; hence we must locate them in the future, when probation shall have closed.

  3. Another and more definite testimony as to the commencement and duration of these plagues is found in chapter 15:8:

p 686 -- "And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled." The temple here introduced is evidently that which is mentioned in chapter 11:19, where it says, "The temple of God was opened in heaven, and there was seen in his temple the ark of his testament." In other words, we have before us the heavenly sanctuary. The testimony is, then, that when the seven angels with the seven golden vials receive their commission, the temple is filled with smoke from the glory of God, and no being can enter into the temple, or sanctuary, till they have fulfilled their work; there will therefore be no ministration in the sanctuary during this time. Consequently, these vials are not poured out till the close of the ministration in the tabernacle above, but immediately follow that event; for Christ is then no longer a mediator; mercy, which has long stayed the hand of vengeance, pleads no more; the servants of God are all sealed. What could then be expected but that the "storm of vengeance should fall," and earth be swept with the besom of destruction? 

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Truth.

By the grace of God may we comprehend this truth.

The seven last plague have YET to fall on us. Will we be alive when they do? And if so, are we going to be spared by the Love of our Savior, through His righteousness?

We have to think of these things! We have to ask ourselves these questions. To not do so is to risk eternal death, and a very painful future before that eternal death.

Please Father… please!

In Jesus' name always!

Amen.

Intercession Over When the First Plague Falls

The Seven Last Plagues

MANY envision the seven last plagues falling to give warning to people that's just not true.

Not a single plague will fall as a warning.

Once the first plague falls- it heralds the truth that Jesus' intercession for mankind is OVER! 

Too many sit in the deceptive bubbles surrounding themselves with the idea that Jesus' intercession for them will never end. They believe that until He comes again that He will be offering them a chance for forgiveness. This is NOT Biblical!

There LOGICALLY has to come a time when ALL living human beings have been judged either to belong to God through the sacrifice of their Savior, or not belonging to Him.  The wrath of God could not fall upon the unjudged, how could it?  You only mete out punishment on those found guilty.  The innocent through Christ will NOT be touched by the seven last plagues.

The plagues fall on those guilty of actions before probation closes.

If you are waiting for warnings of BIBLICAL proportion in order to surrender yourself to God, you are waiting in vain. Satan loves deceiving people, and has depicted the plagues falling as WARNINGS and many rushing to accept Christ as soon as they realize that the plagues are REAL, that the Bible is REAL, that God is REAL. Waiting for tactile proof in the form of plagues is waiting way too long. We walk by FAITH, and not by sight.

We must not wait, not even another moment.

Please Father, please keep us from the evil of the world and guide us solely to our Savior, Your only begotten Son, Jesus Christ our Lord.

Open our hearts to Your truth NOW, help us, save us!

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1995 Aug -- XXVIII -- 8(95) -- EXEGESIS OF REVELATION -- The Seven Last Plagues -- Part 4 -- 

In the pronouncement of the Third Angel a warning was given that if anyone worshiped the beast or his image, that one "shall drink of the wine of the wrath of God." (14:9-10)

In the vision beginning with Chapter 15, this wrath is described as being the Seven Last Plagues. (v. 1) The format for the giving of this vision is the same as was the format of Revelation 12 - a great wonder is seen in heaven - the screen upon which the divine revelation is portrayed. (The Greek word for "wonder" in Rev. 12:1, and "sign" in Rev. 15:1 is the same)

These plagues are defined as the seven last plagues. The first reference to "plagues" in Revelation is in connection with the sixth trumpet. (9:20) This would indicate that the fulfillment of the "trumpets" in the time sequence of the book of Revelation precedes the final wrath of God, and therefore, is not a parallel prophecy.

The second reference to "plagues" is noted in reference to the Two Witnesses which are given authority "to smite the earth with all plagues, as often as they will." (11:6)

 It is interesting to note that in the Greek text, the word "wound" is used to translate the "plague" received by one of the heads of the beast of Revelation 13. In verses 3 and 12, the phrase is "plague of death," while in verse 14, it is "the plague of the sword."

These previous plagues as described under the sixth trumpet, and the wound received by the beast are ministered by earthly forces, while the seven last are directly ordered by God, and placed under seven angels who come from the Throne of God with their mandate. (15:5-6)

Verses 2 - 4 are interpolated like Rev. 16:15, and serve as an interlude as does Rev. 19:1-4.

In each of these interludes, we are taken back to the original vision given to John when "a door was opened in heaven" and John was instructed by "the first voice" to "Come up hither, and I will shew thee things which must be hereafter." (4:1) He sees a throne "set in heaven" upon which sat the Eternal Majesty. Around the throne sat 24 elders, while before the throne were "seven torches of fire burning" declared to be "the seven Spirits of God sent forth into all the earth,"

p 2 -- representing the omnipotence (horns) and omnipresence (eyes) of the Lamb. (4:5; 5:6; Hab. 3:4; Zech. 4:10) Also before the throne, there is "a sea of glass like unto crystal." (4:6) In the midst of the throne are four living creatures, and "a Lamb as it had been slain." (4:6; 5:6)

The interlude of Revelation 15:2-4 returns to the setting of the vision of the open door with its sea of glass; but here it is "mingled with fire" rather than merely being "clear as crystal." (Compare 4:6 with 15:2) Could the "fire" be symbolic of the means by which the ones standing on the sea of glass were victorious over the beast and his image and purified so as to be fitted to be in the presence of God? (See Mal. 3:2-3; Luke 3:16)

There are some parallels between this vision and the vision of Rev. 14:1-5, as well as some distinct differences. Here it is stated that those who stand on the sea of glass are victors "over the beast and over his image," while such a conclusion concerning the 144,000 on Mount Sion can only be inferred. The 144,000 sing an unique song, while those standing on the sea of glass sing the song of Moses and the Lamb, the words of which are given.

Another question arises, how far back in time must we go to find victors over the beast? Is the "beast" only that phase of the beast which had a wound by the sword and did live? That is the emphasis used in previous identification of the beast in connection with "his image." (13:12, 14) However, the beast has "seven heads" which, depending on the interpretation given to the seven heads, could reach back to Egypt the first power to "persecute" the corporate people of God. Of interest in this connection, "the song of Moses" is introduced. All of these factors must be programmed into any exegetical study of these verses.

After recording this interlude, John's attention is returned to the "seven angels having the seven last plagues."

He sees the open temple - "the tabernacle of the testimony" - from which these angels are to come. This is none other than the Most Holy Place of the Heavenly Sanctuary wherein is the ark of the covenant with the Law of God. John has seen this tabernacle before as the vision of the trumpets was concluded. (11:19) Another parallel between these two revelations is that God in Chapter 11 is declared to have taken His "great power, and has reigned," while in Chapter 15, "the temple was filled with smoke from the glory of God, and from His great power." This assumption on the part of God brings forth His wrath in judgment, and no "man" is able to "enter the temple, till the seven plagues of the seven angels were fulfilled. (15:8) Intercession has ceased, for there is but "One mediator between God and men, the Man, Christ Jesus." (I Tim. 2:5)

Next John hears a voice described as "a great voice out of the temple." (16:1) It is a mandate from the throne. (See 16:17) To the seven angels, the command is given - "Go your ways, and pour out the vials of the wrath of God upon the earth." Little have we realized what the mercy of God has been, and what the wrath of God against sin is. We have tried to reconcile the God of the Old Testament with how we perceive the God of the New Testament. In our finite perceptions we have not realized the hatred God has toward sin, nor the significance of the separation that took place when on the cross, Christ became verily sin for us, nor the full significance of the fact that "in the midst of the throne" has "stood a Lamb as it had been slain." (5:6) But when that Lamb steps aside and when no longer His blood pleads for the sinful race, and the wrath of God unmixed falls upon the unsheltered heads of the devotees of the beast and his image, then will all know that the Eternal God is the same God as is revealed in both the Old and New Testaments.

In noting the plagues, it becomes obvious that no plague falls without a reason. "The curse causeless shall not come." (Prov. 26:2) The warning was given to the final generation that to "worship the beast and his image, and receive his mark" meant only one thing, the unmixed wrath of God. (14:9-10) To those who received this mark, the first angel directs his plague. "A foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image." (16:2, NKJV) If the symbols as given in these chapters are to be consistently interpreted, the image was created and worshiped by those "who dwell on the earth" meaning the place from whence the second beast arose. (13:11-12)

 The second plague is more difficult of interpretation than would first appear. (16:3) Is it the literal oceans that are here meant, or is "the sea" to be understood as the place where arose the first beast? (12:12; 13:1) It is singular in number. If "the sea" is to be symbolically understood, what does the clause - "every living soul died in the sea" - mean? The explanation given by "the angel of the waters" as to why this plague is poured out states "they have shed the blood of saints and prophets." Who are the

p 3 -- "they"? The only plural antecedent would be the collective, "sea," "rivers and fountains of waters."

The third plague is the one plague of the seven which is repeated. (16:4) It is directed against the sources of the sea - "rivers and fountains of waters." However, it does not state that "every living soul" in the "rivers and fountains" dies; but the pronouncement of the angel of the waters covers both plagues. The first beast makes "war with the saints." (13:7) It could be assumed that blood was spilt. The "image to the beast" issues a death decree but no where is it indicated it was carried out. (13:15) The intent is clear, there would be bloodshed. However, similar language as used by the angel of the waters, "blood of saints and prophets," is used to describe the "woman" of Revelation 17. (See verse 6) Can it be that the same principle enunciated by Jesus for the generation which crucified Him, will apply to the generation which issues the "death decree" against "the remnant" of the woman's seed? (See Matt. 23:34-36)

Since the death decree is issued not by the beast that came up out of the "sea," but rather by "his image," and since the "beast" did shed much innocent blood during the Dark Ages, does the doubling of the plague of blood to drink, give an indication as to when the "death decree" will be issued? If this indication is correct, the "decree" comes after the close of human probation. Further, from this point on in the detailing of the plagues, the wording used by John becomes more reflective of that which is to be revealed than with that which had been previously revealed. Confirming this assumption, is the fact that one of the seven angels of the seven last plagues, becomes John's instructor following the vision of the plagues. (See 17:1; 21:9)

The fourth angel poured out his vial "upon the sun." (16:8) The sun has been the object of worship from ancient times in most if not all pagan religions. The Bible recognizes such worship as a denial of the God of heaven. Job declared that "if I beheld the sun when it shined, or the moon walking in brightness; and my heart hath been secretly enticed, or my mouth hath kissed my hand: this also were an iniquity to be punished by the judge; for I should have denied the God that is above." (Job 31:26-28) Transferred into professed Christian religions through Rome are numerous elements of pagan sun worship. The birthday of the sun-god Mithra, December 25, is now the celebrated birthday of Jesus. Easter sunrise services are but echoing the pagan ritual of greeting the sunrise with an act of worship. Then weekly, the Christian world, for the most part, worships on the Day of the Sun. Significant, then is the inclusion in the "everlasting gospel" (14:6) of the call to "worship Him that made heaven and earth, and the sea, and the fountains of waters." (v. 7) God's designated day of worship as the Creator is the Sabbath. (Ex. 20:8-11) The "beast's" designated day is the Day of the Sun.

Keenan in his catechism asks the question, "Have you any other way of proving that the [Roman] Church has power to institute festivals of precept?" Then he answers - "Had she not such power, she could not have done that in which all modern religionists agree with her; - she could not have substituted the observance of Sunday, the first day of the week, for the observance of the Saturday, the seventh day, a change for which there is no Scriptural authority." (Doctrinal Catechism, p. 174)

The fifth angel pours out his vial "upon the seat of the beast." (16:10) If the "sea" in the second plague does represent the area from which the "beast" arose, and as a result of the plague, every living soul died in the sea," this "seat" could not be Rome, its original seat. The prophecy in Daniel does cast some light on this problem. There a power "shall plant the tabernacle of his palace between the seas in the glorious holy mountain" (Dan. 11:45) which is Jerusalem. This fact is further emphasized in the sixth plague.

Resultant from the plague, "the (beast's) kingdom was full of darkness; and they gnawed their tongues for pain." This is an interesting use of words, "darkness" associated with the "tongue." The victorious 144,000 do not have in their mouth "a deceitful tongue." (Zeph. 3:13; Rev. 14:5) Spiritual darkness comes from deception and the corruption of the Word, for the entrance of the Word giveth light. (Ps. 119:130) This plague strikes the seat of the beast from whence came spiritual "darkness" during probationary time. Now the medium - the tongue - by which that darkness was conveyed is plagued with pain.

The next plague - the sixth - is poured upon "the great river Euphrates." (16:12) What is this plague? It is something which dries up the waters of the river, and the drying is for a purpose - "that the way of the kings of the east might be prepared." Each plague, except for the third, is directed toward what man did in probationary time. For example, the first plague came upon those "which had the mark of the

p 4 -- beast and upon them which worshipped his image" activity during probationary time. The description of this activity which brings the sixth plague follows in verses 13-14, 16, verse 15 being parenthetical.

To understand the import of what took place during the last remnant of time, one must understand the imagery of the sixth plague - the river Euphrates, and its waters. Significantly, one of the angels of the seven last plagues tells John - "Come hither, I will shew thee the judgment of the great whore that sitteth upon many waters." (17:1) Yet, when John is shown the judgment on this woman, he sees her sitting upon a scarlet colored beast. (17:3) Further, he is told that "the waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues." (17:15) The only vision, previous to the explanation of the "whore" where John could have seen her on "many waters", is during the vision of the seven last plagues. This whore is "Mystery Babylon the Great" (17:5) the great antitype of ancient Babylon which sat on the River Euphrates.

Even as literal Babylon was situated on the Euphrates, so where this antitypical Babylon will be situated is also revealed. In the explanation as to why this plague is given, we are informed that the "spirits of devils" gather the leadership of "the whole world" to a place called in the Hebrew tongue, "Harmagedon." (16:16) The Hebrew word, Har-mo'ed, means the Mount of the Congregation or Jerusalem. (See Isa. 14:13; Ps. 48:2) There is also another connection of thought in regard to Babylon and Jerusalem. This woman whom John saw on the river Euphrates is called "that great city which reigns over the kings of the earth." (17:18) This "great city" is described elsewhere as the city "which spiritually is called Sodom and Egypt, where also our Lord was crucified." (11:8)

The conclave at the Mount of the Congregation is religious in nature, motivated by the spirits of devils emanating from the dragon, beast, and false prophet. (16:13) They gather together for "the war (Gr. polemos) of the great day of God Almighty." (16:14) In the explanation given concerning the "whore" it states that these powers "make war with the Lamb." (17:14)

The plague itself is something which dries up the river, in other words, the support of the people and multitudes. What could cause those who once supported the woman to turn upon her?

(17:16) The seventh plague involves a great earthquake and hail. (16:18, 21) Another scripture indicates that, just prior to the earthquake and hail, the temple of God is opened in heaven and "there was seen in His temple the ark of His covenant" which contains the Law of God. (11:19) Paul writes, "The Law worketh wrath." (Rom. 4:15) Coming from the darkness of the fifth plague, what greater revelation could arrest the attention of the inhabitants of the earth than the meaning of the Law of God in all of its reality? Sensing their deception, and the eternal loss involved, where would the rage of those who have lost all in the battle of life be vented?

The purpose of this plague is to prepare the way for "the kings of the east." (16:12) Again the "type" needs to be invoked. Cyrus, who overthrew Babylon came from the "east" and with him were other kings. (Dan. 5:31) Cyrus is pictured in prophecy as the Liberator of the captive people of God. (Isa. 44:28-45:4) When Christ comes the second time, He comes as "King of kings and Lord of lords" to set the captives free. (Rev. 19:11-16; Phil. 3:20-21)

When the seventh angel pours out his vial into the air, "a great voice out of the temple of heaven, from the Throne" declares - "It is done." A series of events involving the earth are pictured to John as following this declaration from the Throne. A great earthquake, Babylon divided into three parts, the "cities of the nations" fall, "every island fled away, and the mountains were not found." A judgment call must again be made. Are these literal happenings, or is symbolic prophetic language still being used? It is obvious from context that "Babylon" is a symbolic term and is applied to the "harlot." (17:18). Then are the "cities of the nations" the national units of the great international city? Does the symbolism stop here, and the "islands" and "mountains" are to be understood literally?

The seventh plague itself is described as hail, every stone being "about the weight of a talent." (16:21) It is said to be "exceeding great." This can be understood only as literal language. While men "blasphemed God," those who have been looking at the transgression of earth's inhabitants from heaven's perspective declare, "Lord God Almighty, true and righteous are thy judgments." (16:7)

The first section of the book of Revelation closes with similar language as is found in this 16th Chapter. Under the seventh angel of the Trumpets, and the Third Woe are described events when God takes unto Himself, His great power and reigns. (11:15-19) These must be considered as parallel with the time of the seven last plagues.

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THE JEWISH EQUATION Excerpted from WWN4-8(87) (Author - Wm. H. Grotheer)

The Seven Last Plagues

There is a principle to the interpretation of the revelations given in the Seven Last Plagues chapter which is frequently overlooked. All the plagues, save one, constitutes God's response to what man has done in probationary time. (The one exception is the third plague which is a repeat of, "blood" due to the death decree against the"saints". See comment, Great Controversy, p. 628) This principle of understanding Revelation 16 is easily seen by noting the first plague. (16:2) The "grievous sore" falls on those who "had the mark of the beast, and upon them which worshipped his image." When was this mark received, and when was this worship begun? Before or after the close of probation? The answer is simple - prior to the close of probation. Using this same principle for the sixth plague, we find the plague itself falls "upon the great river Euphrates." (16:12) Its results carry over into the seventh plague "great Babylon comes into remembrance before God." (16:19) But what causes God to pour out this plague? The answer is that the triumvirate of evil - the dragon, beast (Rev. 13), and the false prophet (2nd beast of Rev.13) - gather the rulers of earth to Har-Magedon.

Lest there be a misunderstanding, let it be clearly understood that all the Seven Last Plagues come after the close of human probtion. However, the explanation as to why the plague is poured out is distinctly separate from the plague itself. This needs to be understood and distinguished in the study of Revelation 16. Thus Revelation 16:13-16 will be fulfilled prior to the close of probation. (See use made of Rev. 16:13-14 in Great Controversy, pp. 561-562)

While the sixth plague is poured out on what is termed "the great river Euphrates," the "spirits of devils" had gathered the leadership of earth with their forces to a place with a Hebrew designation. Herein is a factor of the Jewish equation. God's wrath reveals how He views this development. To Him it is what He has always revealed it to be - Babylon, the epitome of rebellion. Thus the symbolism of "the great river Euphrates," and the fact that the "whore" is carried by the beast that "was, and is not, and yet is" who makes war with the Lamb. (Rev.17:14) But the spirits of devils do not gather their devotees to the river Euphrates, but rather to a place called in the Hebrew, Har-Magedon.

[Note:   The prophet Jeremiah declared of Babylon - "It shall no more be inhabited forever; neither shall it be dwelt in from generation to generation." Jer. 50:39 These words are from a scroll which Jeremiah sent to Babylon with Seraiah. He told this prince that having read this scroll in Babylon, he was to "bind a stone to it, and cast it into the midst of Euphrate." When doing so, he was to say - "Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her." (Jer. 51:60-64) The word of the Lord is that the literal city of Babylon after its destruction would never rise again. Only a "symbolic" Babylon would exist. God's judgment on Jerusalem is in contrast to this. Although destroyed in 70 A.D., the prophecy of Jesus indicated that it would be trampled down only "until the times of the Gentiles be fulfilled." (Luke 21:24)]

Har-Magedon

In the Hebrew language - har - means, mountain. This rules out "Megiddo" for it is a valley. (Zech. 12:11) However, there is a mountain named in the Old Testament which meets linguistic requirements. It is called, har-mo'ed - Mount of the Congregation. It is described as being "in the sides of the north" or Mt. Zion "the city of the great King." (See Isa. 14:13; Ps. 48:2) By noting the objectives of Lucifer in Isaiah 14:12-14, it is he who plans to "sit upon the mount of the congregation" -har-mo'ed. To this end, the spirits of devils gather the nations of the earth. Daniel simply states - "He shall plant the tabernacles of his palace between the seas in the glorious holy mountain." (11:45) To John it revealed that "the spirits of devils" coming from the dragon, beast and false prophet gather the nations to the mount of the congregation. But the prophetic message behind this symbolism is that literal Jerusalem is to be made "an holy city" from man's view-point, while God's view-point the deception is in reality, Babylon the Great. The significance to us is that when this occurs, the prophecy states - "And at that time shall Michael stand up." (Dan. 12:1) "But the true leader of all of this rebellion is Satan clothed as an angel of light. Men will be deceived and will exalt him to the place of God, and deify him. But Omnipotence will interpose, and to the apostate churches that unite in exaltation of Satan, the sentence will go forth, 'Therefore shall her plagues come in one day...'" (TM, p. 62) How near are we to the fulfillment of this Divine edict?

[Note:   One might be perplexed about Revelation 16:16. Should the text read - "And he gathered them together" (KJV) or should it read - "And they gathered them together" (ARV) ? The Greek verb, sunago, as used in this verse is in the 2nd aorist (past) singular form. Ordinarily, this would indicate - "he gathered" - however, a Greek neuter plural noun can take a singular verb. The word, spirits, is such a noun in the Greek, allowing the translation - "they gathered." The context requires - "they gathered" - as indicated in verse 14, where the infinitive form of sunago is used: - "to gather them to the battle of the great day of God Almighty."]

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The 144,000 and the Three Angels

EXEGESIS OF REVELATION

The 144,000 and the Three Angels

(Part 3)

[Excerpt from wwn7(95)] William Grotheer / Adventist Layman's Foundation

The first vision given to John after he was told, "Here is wisdom," is a climax to a series of revelations given in the previous chapters. He was told that "all that dwell on the earth shall worship" the first beast, except those whose names are in "the book of life of the Lamb." (13:8) It was also stated that those who would "not worship the image of the beast should be killed." (13:15) In Chapter 12, it was declared that those who overcome "the dragon" do so "by the blood of the Lamb," and these "loved not their lives unto death." (12:11) Now John sees a company with the Lamb on mount Sion, 144,000. This number stands in direct contrast to the "all" who worship, the dragon, beast, and image. (13:4, 15) These are commandment keepers; they have no other gods before Jehovah Elohim. (Ex. 20:2-3) Further, they do not bow down to, nor serve any "image." (Ex. 20:4-5) God honors them for their fidelity in the midst of universal apostasy by placing His name in their foreheads.

The 144,000 on mount Sion, the remnant of the seed of the woman who face the death decree in the warfare with the dragon, are also revealed in the first section of the book. (Chapter 7) There these victors are portrayed as having "washed their robes, and made them white in the blood of the Lamb." (v. 14) The picture is heightened by further comparison. The 144,000 receive "His Father's name." These "follow the Lamb whithersoever He goeth." (14:4) The high point of this last section of Revelation before the Millennial reign is that "the marriage of the Lamb is come, and His wife hath made herself ready." She is clothed in “fine linen, clean and white, “a righteousness obtained by the blood of the Lamb. There is another "knitting" back into the first section. The victors of "Laodicea" sit with "the True Witness" (Gr. ho martus) on His throne. (3:21) They refuse to worship the dragon, beast and image - they keep the commandments - and they have the "witness" (Gr. marturian) of Jesus Christ. They are the "remnant" of the woman's seed, the "Queen" - the wife of the Lamb accepting only "His Father's name."

The 144,000 with the Father's name in their foreheads

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"the seal of God" (Rev. 7:3) - are in contrast to the "all" who worship the beast and receive "a mark in their right hand, or in their foreheads." (13:16) With the emphasis on "the blood of the Lamb" as the means of victory, the 144,000 have nothing in their hands to bring, simply to the Lamb they cling. Those who trust in the merits of their own works - Cain worship - receive a mark in their right hand.

John next heard a Duo singing "a new song" in which the 144,000 unite their voices. These voices are accompanied "by harpers harping on their harps." (14:2-3) "The voice of many waters" is the voice of "the Son of man." (1:15) The voice "of a great thunder" is God Himself. Zephaniah seeing "the remnant of Israel" who do no iniquity, neither is a "deceitful tongue found in their mouth," foretells that the Lord God "will joy over (them) with singing." (3:13, 17) [See John 12:28-29, and note the phrase, "lightnings and thunderings and voices" associated with descriptions of the Throne of God in Revelation 4:5; 16:17-18.] An interesting question for consideration is why and what is the "new song" which only God, the Lamb and the 144,000 will sing together.

The 144,000 are indicated as having been "redeemed from among men." (14:4) James White made an insightful observation on this point. He wrote: "Not out of their graves; no, no, - 'from among men.' They must, therefore, be the living saints who are changed to immortality at the coming of the Lord." (R&H, May 9, 1854, p. 124; emphasis his) These are declared to be "the first fruits unto God and to the Lamb." Here again is the Divine Duo with a stated relationship of the 144,000 to Them. This entwining picture should be carefully considered:

1) The 144,000 are with the Lamb on mount Sion with God's name in their foreheads.

2) The Lamb and God sing a "new song" in which only the 144,000 can unite their voices.

3) The 144,000 become "first fruits" to God and the Lamb.

If James White's observation first penned in 1850 is correct, and we believe it is, this relationship between the 144,000 and the Divine Duo is further heightened by the fact that those who are translated without seeing death put on "immortality" in contrast to the "incorruption" of the resurrected saints. (I Cor. 15:51-54) The word translated, "immortality" (athanasia) is used only three times in the New Testament, twice in I Corinthians 15:53-54, and once in I Tim. 6:l6. Here in these related verses is a clear suggestion that the 144,000 will share in an attribute of God as did the exalted Jesus who had laid aside this prerogative to accomplish redemption. This resurrected Christ is also called, "the first fruits." (I Cor. 15:23)

There is an interpretation read into these verses which designates the 144,000 as the instruments by which God brings together the "great multitude" of Revelation 7:9. Inasmuch as the 144,000 are discussed in both Revelation 7, and 14, we need to pause and consider the two prophetic pictures together. In Revelation 7, the question is asked, "Who are these arrayed in white robes, and where did they come from?" (v. 13 NKJV) There is no question but that the great multitude are arrayed in white robes. The text so states. (7:9) It also declares that the "multitude" come from "all nations, and kindreds, and people, and tongues."

Applying the same question asked by "one of the elders" in Chapter 7 to Revelation 14 in regard to the 144,000, the answer is - they result from the Three Angels' Messages, which are likewise given not only to "every nation, and kindred, and tongue, and people" (14:6) but also to them "that dwell on the earth." The 144,000 are not only "redeemed from among men," but also are "redeemed from the earth." (14:3) Here a judgment call must be made once again. Are we to interpret "earth" as the symbolic "earth" of the continuous prophecy of Revelation 12 & 13, or do we interpret the word as applied to the planet as a whole?

From the picture in Revelation 14, must be added the descriptive concept of the 144,000 - "in their mouth was found no guile: for they are without fault before the throne of God." (v. 5) In other words, "they keep the commandments of God and the faith of Jesus." (v. 12) Compare Rev. 14:5 with I Peter 2:22, and consider the basic revelation of Chapter 12 - the "Seed" of the Woman, the Man-child, and the "remnant of her seed" which keep the commandments of God, and have the witness of Jesus. (12:17) Where then does the "great multitude" enter the picture? In Rev. 14:13 "a voice from heaven" is heard. The Holy Spirit speaks - "Blessed are the dead which die in the Lord from henceforth." There is a point of time from which those who die in the Lord are called "blessed." The text would suggest that point as the beginning of the Three Angels' Messages.

We next turn our attention to the Three Angels

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 -- and their messages. Immediately we face a problem. How are we to identify these angels, as symbols or real angels? We have said that they represent a movement. We have perceived that movement to be the Adventist Movement. However, there are more than three angels in Revelation 14. Besides the three which "fly in the midst of heaven," there are three other angels: two come "out of the temple," and one "out from the altar." (vs. 15-18) One from the "temple" and the one from the "altar" are involved with "the great winepress of the wrath of God" and "the city." (vs. 19-20) The previous reference where "temple," "altar," and "city" are associated together is Rev. 11:1-2. The references previous to Rev. 11:1, where the "altar" is seen is in Chapters 8 & 9. There it is called, "the golden altar before the throne." (8:3; 9:13)

Our problem is that if we interpret the three angels flying in the midst of heaven as an earthly movement, how can we interpret the last three as literal? If all are symbolic of "movements," what movements do the last three represent? How do we interrelate these angels which come out of the temple with the two temple scenes of Chapter 11:1, 19? Either we say that they mean something different in Revelation 14, or we say that they must be given a consistent identification in each reference where the term is used. Whichever interpretive decision we make, we come face to face with the realization that there are still areas in the book of Revelation that need prayer and study.

A suggestive interpretation of the angels of Revelation 14 might be found in the designation of the sixth angel. He had "authority ("power" - KJV) over the fire." (v. 18 Gr.) In Revelation 16, the angel of the third plague is spoken of as "the angel of the waters." (16:5) Throughout the entire book, angels are given specific responsibilities in carrying out the directives that come from the throne of God. Thus we could say that the first angel of Revelation 14 was given the "authority" to see that the everlasting gospel with its specific emphasis for earth's last hour was implemented. This he did through the Advent Movement. From this viewpoint, the "angels of God" in Revelation are real beings - "ministering spirits" - placed in charge of God's plans and purposes to bring about the full realization of the victory of "His Christ." (12:10)

Considering the messages of the first three angels of Revelation 14, as we seek to let the text speak, we face problems in harmonizing what the text says with what our tradition has read into these verses.

The first angel comes in the midst of heaven "having the everlasting gospel." (14:6) It is age-long (aionion); the same gospel as promised to Eve in the beginning, and realized in the victory of the Man-child. It is to go not only to "them that dwell on the earth," but also to "every nation, and kindred, and tongue, and people." It carried a specific message. "The hour of God's judgment is come." "Is come" (elthen) is in the past tense (Gr. aorist). When this angel gives its message, the judgment has commenced. The message of the first angel is not a message telling of something to come, but a proclamation of what has begun - God's judgment hour. Further it is connected with three imperatives: 1) "Fear God," 2) "Give glory to Him," and 3) "Worship Him who made."

This message could not be given until the Judgment had begun in Heaven no more than the Spirit could come on Pentecost until the enthronement of Christ as High Priest in the Heavenly Sanctuary. (See Acts 2:33) Thus the first angel began to sound after 1844, not before. It is also a historical fact that the Movement directed by this angel did not see the sanctuary truth of the final atonement of the great High Priest, or the Sabbath truth until after October 22, 1844. Further, since this message is a part of the age-long gospel, it will continue to be proclaimed till the close of all human probation. The other two which follow only join their voices with this first angel.

The second angel proclaims - "Babylon is fallen, is fallen." Again, this is in the past tense (epesen). When this angel sounds, there is an accomplished fact. In fact, the reason for the fall of Babylon - "because she made all nations drink of the wine of the wrath of her fornication" - is in the Greek perfect tense (pepotiken), indicating completed action. The message of this angel is that the "nations" to whom "the everlasting gospel" was to be proclaimed, instead of accepting it, chose to drink of Babylon's wine under religious duress.

The third angel joins the other two. However, in John's recording of this message, he places it in the present tense - "If any man is worshiping (proskunei) the beast and his image, and is receiving (lambanei) a mark ...." (14:9) This message, therefore, except in a warning of what will be, cannot be "present truth" until the "mark" is in place, and the proclamation to worship is made. It needs to be kept in mind that the cause to worship this beast is contingent on the fact that "the deadly wound was healed." (13:12)

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When we consider the "wisdom" and "understanding" given to John in the previous chapter (13:18), we discover that the basic element in this warning is against the worship of man for the "beast" is a man! The third angel joins his voice in warning that the rejection of the everlasting gospel's imperatives - "Fear God, and give glory to Him ... and worship Him who made" - and in its place, worshiping man in whatever form that may take, brings "the wine of the wrath of God, which is poured out without mixture." (14:10)

In the final confrontation when all that dwell on the face of the earth bow in worship to the beast that had a deadly wound and "was healed," there will be a "remnant of Israel" who, as the Three Worthies before them, refuse to bow to the image - they will keep the commandments of God, and the faith of Jesus." (14:12) It will be a trying ordeal for it will reveal the "endurance" (patience - KJV) of the saints. "But he that shall endure unto the end, the same shall be saved." (Matt. 24:13)

This verse - 14:12 - is interesting in that not only do the "saints" keep the commandments of God, they also keep the faith of Jesus. We hear much about "keeping" the commandments of God, but we hear little, if any thing, about keeping the faith of Jesus. This word, "keep" (tereo) is the same word as used in the blessing pronounced upon those who "keep those things which are written" in the book of Revelation. (1:3; 22:7, 9) John uses this word frequently in both his Gospel and first Epistle. In these books, it is used primarily with keeping the commandments, and the sayings of Jesus.

We might ask, does the keeping of the faith of Jesus mean entering into the experience He entered, in both Gethsemane and Calvary, where unable to see through the darkness, He simply prayed, "Thy will be done. Father into thy hands I commend my spirit." Will the 144,000 who go with the Lamb "withsoever He goeth," have also gone with Him through their Gethsemane and Calvary?

"One thing will certainly be understood from a study of Revelation, - that the connection between God and His people is close and decided.” (TM, p. 114)

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So much to consider! So much to learn, to know, to keep!

Worship the Beast or Worship the One who made heaven and earth.

Rev 14:7  Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

Worship him that made….

Gen 1:1  In the beginning God created the heaven and the earth.

Col 1:13  Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

Col 1:14  In whom we have redemption through his blood, even the forgiveness of sins:

Col 1:15  Who is the image of the invisible God, the firstborn of every creature:

Col 1:16  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

Col 1:17  And he is before all things, and by him all things consist.

We are to worship ONLY GOD the Father, GOD the Son, GOD the Holy Spirit!

Rev 1:8  I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Rev 21:6  And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

Rev 21:7  He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

Rev 21:8  But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

Worship either the beast or God.  And, as Elder Grotheer mentioned in the above excerpt- the beast is a man. The beast is a created being, not a creator.  You will either worship the non-creator or the Creator.  The majority will be worshipping the non-creator. The majority will be deceived.  May God help us NOT be deceived! May the Lord help us worship Him and no other!

All by the grace and will of our God, may there be more tomorrow!

Amen.

Sealed by Truth

*****  Continuing from yesterday..

XXXV - 2 (2002) “Watchman, what of the night?” William Grotheer

"The hour has come, the hour is striking and striking at you, the hour and the end!" Eze. 7:6 (Moffatt)

"The Seal of God or the Mark of the Beast"

Any discussion of Ezekiel 9 involving "the mark" is then associated with Revelation 7 involving the "sealing" of the 144,000. The text in Revelation reads:

I saw another angel ascending from the east having the seal of the living God: ... And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel (vs. 2, 4).

The antithesis of the "seal of God" in Revelation is the "mark of the beast" (14:9).

Because of little study and much less reflection on the Scriptures, many in Adventism give an elementary answer to what this "seal" and "mark" is. These quickly respond that the "seal" is keeping the Sabbath, and the "mark" is keeping Sunday. It is true the Roman Church claims in their catechisms, and other publications, that the change in the day of worship from Saturday to Sunday is an evidence of her power "to institute festivals of precept." Further, they boast that this change accepted by Protestants "is an homage they pay, in spite of themselves, to the authority of the [Roman] Church." However, these admissions and boastings carry the "imprimatur" and "nihil obstat" of that Church. This is not the case when dealing with the single quotation from a papal source which designates this act as a "mark" of "her ecclesiastical power and authority in religious matters," and which is then used to define Sunday, as "the mark of the beast." Simple handling of truth demands that we have more substantial evidence than this, to so interpret Biblical symbolism which is given such prominence in prophecy.

First, let us consider the letter which is the basis for the documentation of the conclusion drawn. It was written in 1895 by J. F. Snyder of Bloomington, Illinois, to James Cardinal Gibbons, the leading Roman prelate in America at that time. H. F. Thomas, the office manager of the Diocesan office in Baltimore replied.

Currently, the only source available to me of this exchange is in the book, Facts of Faith (pp. 292-293), One part of Snyder's letter, quoted verbatim is the phrase, "as a mark of her power" in reference to the change of the Sabbath. The Chancellor's reply is quoted (in full, or in part is not indicated) and reads:

Of course the Catholic Church claims that the change was her act. It could not have been otherwise, as none in those days would have dreamed of doing anything in matters spiritual and ecclesiastical without her. And the act is a mark of her ecclesiastical power and authority in religious matters.

The word, "mark" used by Thomas, was suggested by Snyder. However, the Chancellor's letter does not carry the official imprimatur of the Papal Church. To base a concept of what is "the mark of the beast," which is so pointedly discussed in the book of Revelation, on this single letter in which the idea of "mark" was suggested by the questioner is itself open to question.

In 1995, the first 825 page English edition of the new Catechism of the Catholic Church was published by Doubleday, to be followed in 1997 by a 904 page second edition revised in accordance with the official Latin text promulgated by Pope John Paul II. Both editions carried the Apostolic Constitution, Fidei Depositum in which the Pope declared the Catechism "to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (p. 5, 2nd Edition).

Nowhere in this new Catechism do you find stated as is to be found in The Convert's Catechism of Catholic Doctrine. It read:

Q.  Why do we observe Sunday instead of Saturday?

A.  We observe Sunday instead of Saturday because the Catholic Church, in the Council of Laodicea (AD. 336), transferred the solemnity from Saturday to Sunday (p.50)

This Catechism not only carried a double imprimatur as well as a nihil obstat, but also its author, Peter Geiermann, received a letter of commendation from the Vatican bestowing the Apostolic Blessing of Pius X, expressing the Pope's appreciation of his "zealous efforts ... for the spread of the knowledge of the True Faith" (p.3).

Nor can there be found as stated in A Doctrinal Catechism by Stephen Keenan which read:

Q.  Have you any other way of proving that the Church has power to institute festivals of precept?

A.  Has she not such power, she could not have done that in which all modern religionists agree with her; - she could not have substituted the observance of Sunday the first day of the week, for the observance of Saturday the seventh day, a change for which there is no Scriptural authority. (p. 174).

This catechism carried the imprimatur of Cardinal McCloskey, Archbishop of New York (circa 1876).

The new Catechism of the Catholic Church holds:

The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship "as a sign of His universal beneficence to all." Sunday worship fulfils the moral command of the Old Covenant, taking up the rhythm and spirit in the weekly celebration of the Creator and Redeemer of His people. (#2176, 2nd Edition)

Prior to this conclusion, it sets for the Sabbath as "the seventh day" giving Scriptural reference, noting that it not only recalled the creative acts of God, but that it also serves as "a memorial of Israel's liberation from bondage in Egypt" (#2170, 2nd ed.; emphasis theirs). Further, it is stated: "God entrusted the sabbath to Israel to keep as a sign of the irrevocable covenant. The Sabbath is for the Lord, holy and set apart for the praise of God, His work of creation, and His saving actions on behalf of Israel" (#2171, ibid.) Following this section on the Sabbath is a section on "The Lord's Day." How is its observance in place of the Sabbath justified? As an edict of Rome to show the power of the Church to change the day? Does it become a "mark" of her authority in religious matters? No! Note carefully:

Jesus rose from the dead "on the first day of the week." Because it is the first day," the day of Christ's Resurrection recalls the first creation. Because it is the "eighth day" following the sabbath, it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first feast of all feasts, the Lord's Day (he kuriake hemera, dies dominica) - Sunday (#2174, sec. ed.)

They reason further - "Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfils the spiritual truth of the Jewish sabbath and announces man's eternal rest in God" (#2175).

[It is of interest to observe that "sabbath" is never capitalized in these sections of the Catechism, while "Sunday" and "the Lord's Day" are. It is also of interest to observe that the text of Scripture used to preface the section on "The Lord's Day" is from the Psalms (118:24) - "This is the day which the Lord has made; let us rejoice and be glad in it" - a text frequently used by Protestants in their justification of Sunday, especially the Church of Christ. In his encyclical, Dies Domini, John Paul II declares, "Rightly, then, the Psalmist's cry is applied to Sunday" and quotes this text. (#2)]

The next section in the Catechism is captioned - "The Sunday Eucharist." It dare not be overlooked. The first sentence reads - "The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life" (emphasis supplied). Then the Codex luris Canonici is quoted: "Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church" (#2177). This same Codex is quoted further as "the law of the Lord" stating that "On Sundays and other holy days of obligation the faithful are bound to participate in the Mass." "The Sunday Eucharist is the foundation and confirmation of all Christian practice" (#2181). It is on this point that the Catechism calls for legislation:

In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give to everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. (#2188).

This objective, officially stated in the Catechism of the Catholic Church, reflects the plans of Rome as stated in The Liberal Illusion by Louis Veuillot in 1866 which read:

When the time comes and men realize that the social edifice must be rebuilt according to eternal standards, be it tomorrow or centuries from now, the Catholics will arrange things to suit said standards. ... They will make obligatory the religious observance of Sunday on behalf of the whole of society, and for its own good, revoking the permit for free-thinkers and Jews to celebrate incognito, Monday or Saturday on their own account. (p.63; the author's emphasis).

Observe closely the wording - "revoking the permit ... to celebrate incognito" (in secret) the Sabbath. This gives an enlarged perspective to the whole question. It will not only be what is perceived as necessary for the good of "the whole of society" - "the religious observance of Sunday" - but also what you individually will be forbidden to do, even secretly, that which God commands to done - "Keep my sabbaths" (Lev. 26:2). The test will not be a Sunday closing law which forbids work on Sunday such as could be termed a "National Sunday Law" but what is perceived by Rome as "the religious observance" of Sunday. This "religious observance" is clearly defined in the Catechism - the celebration of the Mass!

Another factor in this picture needs to be considered. As noted above, the Catechism declares "the Sunday Eucharist" as "the foundation and confirmation of all Christian practice." (par. 2181) Further, participation in the Sunday Eucharist "is a testimony of belonging and of being faithful to Christ and to his Church" (par. 2182). In light of the fact that the Scripture indicates that the "mark" can be received in the forehead, or in the hand (Rev. 14:9), the significance of how the Mass is received needs careful consideration. In a section captioned - "How to Receive Communion" - the first sentence reads, "Holy Communion may be received on the tongue or in the hand ..." (Handbook for Today's Catholic, p.42). The desired response is then indicated:

When the minister of the Eucharist addresses the communicant with the words, "The Body of Christ," "The Blood of Christ," the communicant responds, "Amen."

What is the meaning and significance of this mental assent?

When the minister raises the eucharistic bread or wine, this is an invitation for the communicant to make an Act of Faith to express his or her belief in the Eucharist, to manifest a need and desire for the Lord to accept the good news of Jesus' paschal mystery.

A clear and meaningful "Amen" is your response to this invitation. In this way you profess your belief in the presence of Christ in the eucharistic bread and wine as well as in his Body, the Church. (ibid.)

Whether the "bread" rests in my hand, or in my mouth, my mind, literally my fore-head gives consent, and I am a member of the Body of Rome. However, I have also given consent recognizing the blasphemous assertion of Rome that a man (the priest) can create the Lord Jesus Christ and offer him in sacrifice. This is truly "in place of," the significance and meaning of the Greek word, AntiChrist (anticristoV), in place of Christ. [The Greek preposition, anti, means "in place of " rather than our English usage of "anti" - against.]

The Three Angels' Messages place in direct contrast two calls "to worship." One, in connection with the "everlasting gospel," is "to worship Him" who has the genuine power to create (Rev. 14:7). The other is a dire warning of judgment for "any man" who worships "the beast and his image" (v. 9). It must be clearly understood, that one does not worship a day, but he worships on a day some Person, or object Who or

which is declared worthy of adoration.

There can be no question but that the Sabbath is the memorial of the creative action of God, blessed and sanctified by His resting thereon (Gen. 2:3). Further, in the irrevocable Ten Words, God asked that this day be remembered and kept holy, because He did create the "heaven and earth, the sea, and all that in them is" in six days, and "rested on the seventh day" (Ex. 20:8, 11). When this law was repeated to Israel before they entered the Promised Land, the Sabbath was prefaced with a second call to "remember" another and different manifestation of the power of God. Moses said:

And remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the Lord thy God commanded thee to keep the Sabbath day" (Deut 5:15).

Pope John Paul II in his encyclical, Dies Domini, picks up on this factor and uses it as the basis for the change from Sabbath to Sunday. He wrote, "The connection between the Sabbath rest and the theme of 'remembering' is found also in the Book of Deuteronomy where the precept is grounded less in the work of creation than in the liberation accomplished by God in the Exodus" (#17). After quoting Deuteronomy 5:15, he adds - "This formulation complements the one we have already seen [creation], and taken together, the two reveal the meaning of 'the Lord's Day ' with a single theological vision which fuses creation and salvation" (ibid.) Then he concludes:

What God accomplished in creation and wrought for his People in the Exodus has found its fullest expression in Christ's Death and Resurrection. . . It was in the Paschal Mystery that humanity, . . came to know its new "exodus" into the freedom of God's children who cry out with Christ, "Abba, Father!" In the light of this mystery, the meaning of the Old Testament precept concerning the Lord's Day is recovered, perfected and fully revealed in the glory which shines on the face of the Risen Christ. We move from the "Sabbath" to the "first day after the Sabbath," from the seventh day to the first day: the dies Domini becomes dies Christi! (#18).

We must never forget that connected with the First Angel's Message to "worship Him who made," is the "everlasting gospel" (Rev. 14:6), with its deliverance from sin. On Friday, Jesus finished the work given Him to do, and "rested the Sabbath day according to the commandment." On the first day, He arose to begin a new phase of His saving ministry - a Heavenly Priesthood - which will end when He comes again the second time "without sin unto salvation" (Heb. 9:28).

The Seal of God involves not only the observance of the Sabbath as the memorial of God's creative work, but also the Gospel of God's redemptive work in and through the Lord Jesus Christ. On the other hand, the Mark of the Beast involves the first day of the week of Rome's sanctification and the false gospel in the worship and sacrifice of a wafer-god created by man.

What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord's adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God's commands. (Letter 126, 1898)

We would suggest to all that in reading the issues of WWN beginning with XXXV-1(02) until we complete our search of that which we need to both "learn and unlearn" that you check each reference carefully in your Bible.

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This whole thing truly is about a lot more than just the simple - mark of the beast is Sunday and the seal of God is Sabbath.  You can say it and it's true, but it is true on a level much more deeply than we can imagine at surface level.

The truth is we know, we do know because God had brought up this far, this deep into His word, his truth!

We can be blessed if we keep the things written in the book of Revelation- we are to read and keep.

We must keep the truth through our SAVIOR JESUS CHRIST! By the power of the Holy Spirit we can live. With CHRIST in us we can live!