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Revelation 14:6-8: The 1st and 2nd Angels' Messages

Norman McNulty

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Norman McNulty

Neurologist at Southern Tennessee Regional Health System, Lawrenceburg, TN

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Recorded

  • September 6, 2008
    9:00 AM
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Father in heaven, we thank You for the Sabbath day. We thank You for the opportunity to study the Bible. We pray that, as we study the three angels’ messages today, that You would give us special understanding and insight into the things of God. We thank You for all these things. In Jesus’ name. Amen.

 

Well, I haven’t been here for a few weeks, so it’s nice to be back. And two weeks ago Emanuel Beck taught the first angel’s message here in this class. I listened to it on AudioVerse, and it was a very interesting class. So, where we are in Revelation right now, we’re just going to tie up the first angel’s message briefly and move on to the second angel’s message and probably get into the third angel’s message today.

 

But, if you look at the structure of Revelation 14, there are three parts, and Emanuel Beck talked about this last time. You have the 144,000 in the first five verses, and then you have the three angels’ messages in verses 6 through 12. You see the special resurrection in verse 13, and then verses 14 through 20 is the harvest.

 

Now, as we learned last time, here you have this special group of people, the 144,00, and we see that the 144,000 are produced by the three angels’ messages. So, 144,000, special group of people, produced by a special set of messages, the three angels’ messages. And then, when you have the three angels’ messages being given by this special group of people, the 144,000, you have the harvest just before the Second Coming, and that’s at the end of Revelation 14. So, that’s the structure of Revelation 14.

 

Now, I want to show you one verse that shows how the concept of the 144,000 and the three angels’ messages tie in. In verse 5 of Revelation 14, we see that it describes the 144,000. In verse 5, it says, “In their mouth was found no guile: for they are without fault before the throne of God.” Then we get into the three angels’ messages, and in verse 7 it says, the message of the first angel, “Fear God, and give glory to him.” I want to turn to Psalm, chapter 34, and starting in verse 11, is there a volunteer that would be willing to read Psalm, chapter 34, verses 11 and 13? Psalm 34, verses 11 and 13, a volunteer. Over here, so Psalm, chapter 34, verse 11 and verse 13, and speak up.

 

[AUDIENCE MEMBER] “Come, my children, listen to me; I will teach you the fear of the Lord.”

 

And verse 13.

 

[AUDIENCE MEMBER] “Keep your tongue from evil and your lips from speaking lies.”

 

So, in verse 13 it says, “Keep your tongue from evil, and your lips from speaking guile.” Do you see that connection with the characteristics of the 144,000, “In their mouth was found no guile”? And in Psalm 34, part of the characteristics of what it means to fear God is to keep your lips from speaking guile; therefore, you can see that if you follow the admonition of the three angels’ messages, starting with the first angel’s message, the very first thing, learning about having to fear God, you’re going to learn how to keep your lips from speaking guile. And that is a characteristic of the 144,000. So, I wanted to point that out.

 

The other thing is, again, the first angel’s message, which is the first message of the three, is the message that contains the everlasting gospel. And the everlasting gospel, Adventists like to talk about this and say, “Oh, yes, we teach the everlasting gospel,” and yet, in reality, most Seventh-day Adventists probably don’t have a complete or clear understanding of what the everlasting gospel is.

 

Let me give you an example of how far out some people go with the gospel. And, you know, Desmond Ford happens to be in town this weekend, and this is how he defined the everlasting gospel. He said, “Okay, I know that Jesus lived here on this earth, and the four Gospels describe Christ’s teachings on the everlasting gospel. However, Paul came after Christ; he was a lawyer; therefore, he gave a more accurate legal description of the gospel than Christ did. And Paul’s description of the everlasting gospel, from a legal sense only, is found in Romans 3, 4 and 5; therefore, really the only place to find a description of the gospel is found in Romans 3, 4 and 5. And Romans 3, 4 and 5, therefore, supersede any other part of Scripture when it comes to the gospel, even the teachings of Christ.”

 

And so, Adventists will say, “Oh, yes, we believe the everlasting gospel,” but then they start latching onto this Ford-like gospel that says, “The only thing that saves you is the covering of Christ’s righteousness. You can keep on sinning, and you’re fine.” That’s not the everlasting gospel. And the reason why this is important is, if you’re going to get from the first angel’s message to the second angel’s message, and finally to the third angel’s message, in all three as a package produced the 144,000, you have to understand the everlasting gospel and the first angel’s message or you’ll never understand what it means to fear God, give glory to Him. You’re going to throw out the judgment as Des Ford did because his gospel said, “What’s the purpose of the judgment? Let’s throw it out.” So, you won’t understand the first angel’s message, then the concept of Babylon being fallen won’t make any sense, and then the third angel’s message with the mark of the beast is irrelevant.

 

So, it starts with a clear understanding of the gospel. And, if you study Romans 1 through 8 in its totality, that’s the everlasting gospel. But I want to read Romans, chapter 1, verses 1 through 3. Let’s get a volunteer to read Romans, chapter 1, verses 1 through 3. Is there a volunteer? We have one right down here, so Romans, chapter 1, verses 1 through 3.

 

[AUDIENCE MEMBER] “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh.”

 

And read verse 4 also.

 

[AUDIENCE MEMBER] “And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.”

 

Okay, now, if you have an understanding of the book of Romans, Paul summarizes the gospel in these first few verses of Romans, chapter 1. So, what do we see here? Paul is “separated unto the gospel of God.” And then in verse 3, he says “concerning,” so the gospel is concerning what? Concerning “Jesus Christ our Lord, which was made of the seed of David according to the flesh.”

 

So, what’s the gospel? It’s good news. And what’s the good news? It’s the good news of Jesus Christ. Specifically what about Jesus Christ? That He was “made of the seed of David according to the flesh.” And when you get to Romans, chapter 8, we see that He “came in the likeness of sinful flesh…condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”

 

So, what’s the gospel? The gospel is that Jesus came in the likeness of sinful flesh so that we could live a righteous and holy life as He did. That’s the gospel.

 

So, when you get to the first angel’s message, the everlasting gospel is the good news that Jesus came of the seed of David “in the likeness of sinful flesh…condemned sin in the flesh so that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit.” So, that’s the everlasting gospel.

 

Of course, the good news of Him dying on the cross, the forgiveness of sins, and the just living by faith, that’s all part of it, but especially the good news that we can live a righteous life by faith as Jesus did so that we can stand in the judgment, which is part of the first angel’s message. So, Emanuel Beck already covered a lot of this; I just wanted to hit a few of those points.

 

And one other thing, okay so, when we see this concept of fearing God, giving glory to Him. If you want to see a biblical example of someone who feared God and gave glory to God, there’s one Bible character that meets both descriptions. Do you know who it is? Who’s a biblical character who is described as fearing God and also as giving glory to God?

 

I’ll let you study this on your own, but it’s Abraham. Genesis, chapter 22, verse 12, when Abraham was about to put the knife into Isaac, the angel stopped him and said, “Now I know that you fear God.” And then in Romans, chapter 4, verse 20, when he believed against hope that he and Sarah could have a child when they were passed child-bearing age, he believed in the creative power of God. Romans 4:20 says, “He was strong in faith, giving glory to God.”

 

So, Abraham is an example of the first angel’s message. He feared God by offering up Isaac. He gave glory to God by believing in the creative power of God to give him a new child. So, Abraham is an example; that’s why he’s the father of the faithful.

 

Now, notice this, it says in the first angel’s message, “The hour of his judgment is come.” Now, a lot of times as Seventh-day Adventists we’ll study Revelation, and we’ll jump straight to the three angels’ messages, and that’s okay. It’s a crucial message. And we’ll talk about this judgment hour message. And I’ll speak for myself that up until a few years ago, I could go back to Daniel 7 and maybe 8 and then Revelation 14 and talk about the judgment hour, and hopefully all of you can do that. Hopefully you can show that there’s the judgment beginning in Daniel 7, and it’s linked to the cleansing of the sanctuary with the 2300 days in Daniel 8. And then you go to chapter 14 to show how the three angels’ messages link up with the 2300-day prophecy.

 

But, looking at the book of Revelation, when you understand the seven churches, the seven seals and the seven trumpets, then it makes a lot more sense when we read that, “The hour of His judgment is come.” Just to remind you, when you get to the last church, the seventh church, Laodicea means the judging of the people, so Laodicea is the judgment-hour church. It’s the seventh of the seven churches.

 

In the seven seals, we see that God’s people are martyrs for their faith, and the souls cry out under the altar, “How long till you judge and avenge our blood?” So, we see that there’s going to be a judgment on the wicked for persecuting the saints, and that the persecuting power during the time of the seals is Pagan and Papal Rome.

 

And then we see in the seven trumpets that Pagan and Papal Rome are judged in the seven trumpets. And we’ve talked about this before, but this is a brief review. The first four trumpets, God judges Western Rome, and so Western Rome falls by 476 A.D. with the fall of the Western Roman Empire. Fifth and sixth trumpets are the Ottoman church judging Eastern Rome, in the fifth and sixth trumpets. That ends by August 11, 1840. And then the seventh trumpet is the judgment on Papal Rome.

 

And if you read Revelation 11, verses 14 through 19, we see that the seventh trumpet began to sound when the temple of God was opened in heaven, and you could see the ark of His testament. That’s the Most Holy Place. And based on our understanding of Daniel and Revelation, the Most Holy Place was opened on October 22, 1844. That’s when the seventh trumpet began to sound. That’s the judgment on Papal Rome, and so, when the three angels’ messages announce, in the first angel, that, “The hour of his judgment is come,” we now understand that we are in the final phase of the judgment on Rome.

 

And because we are in the final phase of the judgment on Rome, God is raising up three angels with three messages to prepare a people called the 144,000 to be His answer in the judgment to Rome. Rome is the sea of Satan here on this earth. You can see that in Revelation, chapter 13.

 

And the 144,000 come from God’s remnant church, and so in the judgment, the Great Controversy will come to its end. The forces between Christ and Satan will come to a final head, and God needs to have a group of people to counter the people that He is judging that will come under condemnation in the judgment. And so, God is judging Rome, but in order for Him to finish the judgment, He has to have a group of people that show that it’s possible to be like Jesus. And so, that’s what the final judgment’s all about. That’s what the three angels’ messages are all about.

 

The everlasting gospel is powerful enough. The gospel of Jesus Christ is powerful enough to turn the most wicked sinner into someone who lives just like Jesus here on this earth. And so, we learn how to fear God, give glory to Him. The final production is those who are without guile in their mouths, and they’re without fault before the throne of God by the power of God as they live in the judgment hour.

 

And part of that, we see, there’s the message of worshiping Him who made heaven and earth, the sea and the fountains of waters, a reminder that God is Creator. The Sabbath is the sign that God is Creator. And so, that’s just a review of the first angel’s message.

 

So, here we have the beginning of these three angels’ messages, which is to produce a people to stand in the day of judgment. And we see that, if you look in history, you can make the argument, well, okay, if the first angel’s message says, “The hour of his judgment is come,” and the judgment began in 1844, then the first angel’s message must have begun on October 22, 1844.

 

Actually, it didn’t, and I think Emanuel Beck talked about this last time, but the Millerite movement and others in Europe were the people that God raised up to sound the first angel’s message. And actually, William Miller, one of the key verses that he preached, in addition to Daniel 8:14, was Revelation 14:7, “Fear God, and give glory to him; for the hour of his judgment is come.” And William Miller believed that the hour of God’s judgment was the Second Coming.

 

And so, the Millerites preached this first angel’s message, and in order to get from the first angel’s message to the second angel’s message, you have to accept and live the first angel’s message, and the Millerite movement did. However, most of the Christian churches, most of the Protestant churches of the 1830s and ’40s rejected this message because they believe there would be a thousand years of peace and prosperity on Earth, and then Jesus would come. And so, they were post-millennialists; they didn’t accept this message.

 

And so, because they rejected this message, when God’s people moved forward to the second angel’s message, all those who rejected the first angel’s message became part of what the second angel’s message talks about. And what does the second angel’s message talk about?

 

Here in verse 8 it says, “There followed another angel, saying, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’” Now, I’m going to read a statement here from Great Controversy. Now, what happens is, in the Millerite movement, as the churches begin to reject this teaching, the Millerites and those who were teaching the imminent Second Coming of Christ began to be kicked out of their churches and to be pushed out.

 

And one of the first Millerite preachers, correct me if I’m wrong, but I believe the first Millerite preacher to preach that Babylon not only consisted of Papal Rome but it also consisted of the churches, the Protestant churches who were rejecting this message, was Charles Fitch. And William Miller and Joshua Himes actually were a little bit uneasy. They didn’t want to join along with this teaching. But Charles Fitch started preaching this message first, and by the summer of 1844, the entire Millerite movement accepted that, yes, indeed, the churches who have rejected the first angel’s message are now the fallen churches of Babylon. And so now, before October 22, you have the first and second angels’ messages being preached.

 

And then you ask the question, and we’ll get there, “When did the third angel’s message begin to be preached?” It would have to be after October 22, when Jesus goes into the Most Holy Place because you couldn’t fully preach the commandments of God and the third angel’s message, verse 12, without the Sabbath message. And so, the third angel’s message begins after Jesus goes into the Most Holy Place.

 

But let’s talk about the second angel’s message now. So, it began shortly before October 22, 1844, “Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” So, Babylon would consist of the churches who rejected the first angel’s message.

 

Now, here is some food for thought. Ellen White makes it crystal clear that the Seventh-day Adventist organization is not and never will be Babylon. That’s clear. So, if you go to a church where your pastor is saying that the Seventh-day Adventist Church has now become part of Babylon, you can be assured that your pastor is now not following God, because Ellen White makes it crystal clear that the Seventh-day Adventist organization is not and never will be Babylon.

 

But here is some food for thought. Babylon, as we can see contextually, consists of the churches that rejected the first angel’s message. And in the first angel’s message, we have the Sabbath message, “Worship him who made heaven, earth, the sea, and the fountains of waters.” That’s quoting directly from Exodus, chapter 20. So, Exodus 20, “Remember the Sabbath day, to keep it holy…For in six days the Lord made heaven and earth, the sea, and all that in them is.” So, you have a direct quote in the first angel’s message with the Sabbath.

 

And so, fallen churches of Babylon, they’re rejecting the Sabbath. They’re also rejecting the judgment hour message in 1844. And again, remember that the Seventh-day Adventist organization is not Babylon; however, if you have…And now, I hit the ministers that may be in the Adventist Church who start calling the organization Babylon; however, if you have ministers in the Adventist Church who start to throw out the judgment, they start to change the everlasting gospel into a sin-and-live gospel, they throw out 1844 and the 2300 days, that’s also a problem.

 

So, you can be on one side that says the Adventist Church is Babylon. You can be convinced that your pastor is not following God when he says that. If your pastor or anyone else that you know says that 1844 and the judgment doesn’t matter, they’re rejecting the first angel’s message.

 

What happens when you reject the first angel’s message? You may be part of the Seventh-day Adventist organization, but your faith, the faith that you profess is not the biblical Adventism that we find in Revelation 14. And so, then when the test comes, you will be shaken out of God’s church into what constitutes Babylon now, even if you aren’t technically part of Babylon right now. So, that’s just a point.

 

Now, I want to point out a couple things. Now notice, it says, “Babylon is fallen, is fallen.” Notice that it says “fallen” twice, “is fallen, is fallen.” So, why does it say “is fallen” twice?

 

I’m going to read from Great Controversy, pages 382 and 383, “Babylon is said to be ‘the mother of harlots.’ By her daughters must be symbolized churches that cling to her doctrines and traditions, and follow her example of sacrificing the truth and the approval of God, in order to form an unlawful alliance with the world. The message of Revelation 14, announcing the fall of Babylon must apply to religious bodies that were once pure and have become corrupt. Since this message follows the warning of the judgment, it must be given in the last days; therefore it cannot refer to the Roman Church alone, for that church has been in a fallen condition for many centuries. Furthermore, in the eighteenth chapter of the Revelation the people of God are called upon to come out of Babylon. According to this scripture, many of God’s people must still be in Babylon.”

 

So, here’s the point. Babylon has been fallen for centuries. After the judgment hour message was rejected and we see, “Babylon is fallen, is fallen,” the second “is fallen” refers to the next group of churches that reject God’s message in addition to the Roman Church. Now we have the other churches, so you have two “fallens” in Revelation 14 to describe Babylon. And you may say, “Well, okay, who’s ‘Babylon?’” You know, how do we know that Babylon is talking about churches?

 

Well, first of all, if you go back to Daniel, chapter 2, Babylon is the head of gold that describes this entire image. When you get down to the feet of iron and clay, we don’t have time to study that now, but the feet of iron and clay, actually it’s miry clay mixed with iron. The iron represents the Pagan aspect of Rome. The miry clay represents the corrupted church.

 

And remember, “As a man thinks in his heart, so is he.” Babylon is still the head of that image, so Babylon is the thinking power of the entire image. So, when you get to the feet of iron and clay, a corrupt church with the pagan elements of Rome, they are still controlled by the head of Babylon.

 

So, then you get to Revelation when it describes Babylon, we’re describing this system down through time. And then Revelation 17 and 18 describe Babylon as the mother of harlots. And because it’s a mother, that means it’s a woman, and a woman represents a church. And if it’s the mother of harlots and abominations, it has to be a corrupt church. So, again, Babylon is a corrupt church; it’s fallen. It’s not just Papal Rome; it’s also the fallen Protestant churches who rejected the first angel’s message.

 

It says, “She made all nations drink of the wine of the wrath of her fornication.” Now, this message about Babylon being fallen began to be given before October 22, 1844. However, the second angel’s message has not yet reached a complete fulfillment because it cannot yet be said that all nations have drunk of the wine of the wrath of her fornication.

 

There’s a specific time in the Bible, in Bible prophecy, that happens. We’re going to get to that in Revelation 17, but that’s when the seventh head, and it’s not seven popes, by the way, that’s when the seventh of the seven heads has power for one hour, and all the kings of the earth, that’s when all nations drink of the wine of the wrath of her fornication. And that is when Revelation 18 will reach its fulfillment. The earth is lightened with the glory of God, and the message is, “Babylon the great is fallen, is fallen.”

 

So, let me say this, a lot of times Adventists may more or less do an okay job in the first angel’s message by even talking about the true everlasting gospel, but is that where the three angels’ messages stop? The everlasting gospel, fearing God, giving glory to Him; the hour of His judgment is come, is that where the three angels’ messages stop? No, it’s not.

 

And in order for the 144,000 to be prepared, all three messages need to be given. And if you stop at the first angel’s message and avoid the more objectionable points of the second and the third angels’ messages, we’re not going to get to the 144,000. So, here is where Adventists start to run into some, perhaps…They get concerned; they worry about the objectionable points. We want to be accepted by everyone, so, when we get to the second angel’s message, we just stop talking about it.

 

And, in fact, for those of you who know Adventist history, Questions on Doctrine is complained mostly about how it changes the teaching of the atonement and the nature of Christ. And it’s true, it totally messes that up. But people focus so much on those two points, that they fail to realize that the authors of Questions on Doctrine also dumb-down the teaching on the second angel’s message and the remnant. Because here they’re trying to write a book that they’re Evangelical friends, Martin and Barnhouse, will find acceptable, so what they do is they just say there will be a Babylon and there will be a remnant, but they don’t identify who Babylon and the remnant are.

 

And God makes it very clear who Babylon is. God makes it very clear who the remnant is, and that’s the second angel’s message. Now, if you get hung up on the second angel’s message, identifying who Babylon is, then you’re never going to get to the third angel’s message.

 

Now, here’s the other key point: God gives us the second angel’s message and the first angel’s message so that we can call His people out of Babylon. And you can see that in Revelation 18. So, if we’re afraid to give the second angel’s message and identify Babylon, then we basically don’t love God’s people who are in the fallen churches of Babylon who God has given us the responsibility to call them out into His truth during the last time.

 

So, the real question is, do we love God’s people in all those other churches, or do we not? And if we’re not willing to show them the full truth for our time, but instead say, “Well, we all believe thing; let’s just get along,” we actually don’t love them if we don’t sound the warning. So, the true loving message is to say, “Babylon is fallen,” and to identify who Babylon is and to call God’s people who are living up to the light in those churches out of Babylon, into God’s truth during the last days. Because remember, we are living in the time of the judgment, so why would we want to prepare a people to not be ready for the judgment by not telling them they’re part of Babylon.

 

We have a comment down here. So, this is some food for thought. Here’s a comment down here.

 

[AUDIENCE MEMBER] In regards to your statements, your most current statement just now, if you read the Testimonies, early on in Sabbatarian Adventists themselves, Ellen White writes about a constituency in the church that existed that was a problem for them, and that was a love for the world. When you read it, you get the idea that this is the issue of why we do not give the judgment hour cry. We’re more interested in what we have here, and we want to remain here, and we don’t want to appear different from those who are outside what the second and third angels’ messages are portraying.

 

[AUDIENCE MEMBER CONTINUED] We really need to look inward where we are. Do we really love the coming of Jesus? Do we really want to give the message because we have a burden? This world’s coming to a close. There’s an [expression] in the world, “When the fat lady sings, the party’s over,” and the fat lady’s about to sing. And Seventh-day Adventists are very comfortable in this world, and the messages that come from Advent HOPE and like them, are a wake-up call. There’s a message that needs to be given; it is, “Behold, the bridegroom cometh; go ye out to meet him.” “Babylon is fallen, is fallen.” And you don’t want to be caught on the wrong end of the spectrum.

 

Thank you for those comments, and actually I want to pick up on something that you just said. You know, do we really love the coming of Christ? Here’s an illustration that could make this, perhaps, relevant. You know, we’re supposed to…God wants us, and we hopefully do love the Lord with all of our heart, soul, and mind. Now, if Jesus is the Person that we love most of anyone here on Earth, in heaven, or wherever, it would only make sense that we could hardly wait to see Him come in the clouds.

 

So, let me give this illustration. If I had to leave Joelle, my wife, for a month, I can guarantee you by the end of that month, I would be counting down the days and would hardly be able to wait until I see her again. Does that make sense? Now, if you love Jesus with all your heart, and in your heart of hearts, you don’t say this out loud but you’re thinking this in your mind, “I hope I finish this before He comes,” or, “I hope that I get this degree,” or get this job or have kids or whatever, that would be like me saying, “Boy, I hope I can go see this really neat national park,” or whatever, “before I see Joelle because, yeah, it will be good to see her, but I’d rather see this first before I see her again.”

 

And something becomes wrong with that relationship. It’s Who do you love more or do you even love the Lord if that’s, you know, what’s coming out of your heart. Now, you’re not going to say this out loud, because you don’t want people to know that you would rather do this before Jesus comes, but hopefully you would know to never think that about your spouse, like, “Oh, I hope I get to do this before I go back home permanently. I’d rather do this without her.” You know, we don’t say that. We don’t think that, but yet, when it comes to the Second Coming, there are a lot of things we’d like to get done here on this earth before Jesus comes that have nothing to do with our preparation for it.

 

Now, if in our heart we’re like, “Well, I hope that the Lord will give me time so that He can give me the power to purify my life of the faults in my life so that I can be like Him,” that’s one thing, and that’s fine. And Ellen White tells us that we should pray for the winds of strife to be withheld so that we can warn others. That’s another thing as well. We love the Lord so much that we want as many other people to be ready as well, so that’s fine. But, if it’s so that we can get things done here on this earth that have nothing to do with the Second Coming, then that’s where things become a problem.

 

Now, let’s see, how are we on time?

 

Let’s see, I wanted to point out about the wine of Babylon. “She made all nations drink of the wine of the wrath of her fornication.” Now, we always talk about how the wine of Babylon is false doctrine. I wanted to show you one verse from Hosea 4, verses 11 and 12. Let’s have a volunteer to read Hosea, chapter 4, verses 11 and 12. Could someone read that for us? Hosea 4, verses 11 and 12, this is talking about what wine represents. Hosea 4, verses 11 and 12, we have a volunteer back there.

 

[AUDIENCE MEMBER] “Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God.”

 

Okay, so let me just point out. So, here we see that, you know, it’s interesting, we see the linkage of whoredom and wine here in Hosea, and that’s linked in Revelation 17 and 18 with Babylon. We see the wine of the wrath of her fornication. She’s the mother of harlots. And we see that the spirit of whoredom causes those who have this spirit to err.

 

So, if you drink wine, and you participate in an illicit lifestyle, you’re going to err, and we see that wine represents false doctrine. Ellen White makes that very clear. And the two key false doctrines of Babylon are the immortality of the soul, the teaching that you go straight to heaven when you die, when the Bible clearly teaches that the dead know not anything. And so, that’s part of the wine of Babylon.

 

The other teaching is Sunday sacredness. So, those two teachings, Sunday sacredness and the immortality of the soul constitute the wine of Babylon. And that kind of makes sense, because here you have a judgment hour message that is rejected by Babylon, and which includes the seventh-day Sabbath after 1844, and yet Babylon rejects the Sabbath message and says, “No, it’s Sunday.” They reject  that the dead are asleep until Jesus comes, and so the judgment becomes irrelevant because if you go straight to heaven when you die, what’s the purpose of the investigative judgment starting in 1844? Why would God begin a judgment when people have either gone straight to heaven or straight to hell at the moment of their death? That makes no sense. There would need to be no investigation of anyone in the grave if their spirit went straight to heaven anyway.

 

So, this wine of Babylon, you reject the investigative judgment because, “Hey, I go to heaven when I die anyway, so what’s the need for a judgment?” So, anyway, I guess it’s time to wrap up.

 

We have essentially covered the second angel’s message. We’ll pick up the third angel’s message next week. Thank you, everyone, for your participation. Let’s be Seventh-day Adventists and give the three angels’ messages in their totality. God bless.


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