SS Lesson - First Quarter 2006

First Quarter 2006

The Foundation and the Central Pillar of the Advent Faith

The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel 8:14. These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the Second Advent. Hence the conclusion that Christ would return to the earth in 1844.

But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this except that Christ had not come at the time they expected Him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since He had not come, the days could not have ended.

To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of 457 B.C. Taking this as the starting point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25-27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A.D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after His baptism, Christ was crucified, in the spring of A.D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period the nation sealed its rejection of Christ by the persecution of His disciples, and the apostles turned to the Gentiles, A.D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A.D. 34, 1810 years extend to 1844. “Then,” said the angel, “shall the sanctuary be cleansed.” All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed.

With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfilments of prophecy.

But God had led His people in the great advent movement; His power and glory had attended the work, and He would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave His word involved in doubt and uncertainty.

Though many abandoned their former reckoning of the prophetic periods and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary. Great Controversy, pages 409-410

The foundation and central pillar

‘ He revealeth His secret’

‘ I saw in my vision by night’

‘ The little horn’

‘ I was astonished at the vision’

‘To seal up the vision and the prophecy’

‘ Then shall the sanctuary be cleansed’

‘ The judgement was set and the books were opened’

‘ Ye shall afflict your souls’ Isaiah 58

‘ The true tabernacle which the Lord pitched’

‘ The hour of His judgement is come’

The Judgement Message

Laodicea: the judgement of the people

Lesson 1: January 1-7

‘ He revealeth His secret’

MEMORY VERSE: ‘Surely the Lord GOD will do nothing, but He revealeth His secret unto His servants the prophets.’ Amos 3:7.

STUDY HELP: My Life Today, page 40.

LESSON SCRIPTURE: Daniel 2.

LESSON AIM: To study what God has revealed through His prophets concerning His plans for the future.

Introduction

‘“The secret things,” says Moses, “belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever;” and the Lord declares by the prophet Amos, that He “will do nothing, but He revealeth His secret unto His servants the prophets.” Deuteronomy 29:29; Amos 3:7. The students of God’s word may, then, confidently expect to find the most stupendous event to take place in human history clearly pointed out in the Scriptures of truth.’ Great Controversy, page 324.

‘His servants the prophets’

What divine promise does Amos record? Amos 3:7. Compare Genesis 6:13, Revelation 1:1.

NOTE: ‘The Lord, in His great mercy, does not bring judgments upon the earth without giving warning to its inhabitants by the mouth of His servants. Says the prophet Amos, “Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets.” [Amos 3:7.] When the iniquity of the antediluvians moved Him to bring a flood of waters upon the earth, He first made known to them his purpose, that they might have opportunity to turn from their evil ways. For a hundred and twenty years was sounded in their ears the warning to repent, lest the wrath of God be manifested in their destruction.’ Spirit of Prophecy, volume 4, page 208.

How did God fulfil this promise through Daniel to Nebuchadnezzar? Daniel 2:28-29.

NOTE: ‘In the annals of human history, the growth of nations, the rise and fall of empires, appear as if dependent on the will and prowess of man; the shaping of events seems, to a great degree, to be determined by his power, ambition, or caprice. But in the word of God the curtain is drawn aside, and we behold, above, behind, and through all the play and counterplay of human interest and power and passions, the agencies of the All-merciful One, silently, patiently working out the counsels of His own will.’ Conflict & Courage, page 250.

‘A God in heaven that revealeth secrets’

What was shown to Nebuchadnezzar in his dream? Daniel 2:31-33

NOTE: ‘In the past the Lord God of ages revealed His secrets to His prophets. The Omniscient looked down the centuries, and predicted through His prophets the rise and fall of kingdoms, hundreds of years before the events foretold took place. The present and the future are equally clear to God, and He shows His servants what shall be. His voice echoes down the ages, telling man what is to take place. Kings and princes take their position at the appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word God has given through His prophets. They act their part in carrying out God’s great plan. Events fall into line, fulfilling the word the Almighty has spoken… The image shown to Nebuchadnezzar in the visions of the night represents the kingdoms of the world. The metals in the image, symbolising the different kingdoms, became less and less pure and valuable, from the head down. The head of the image was of gold, the breast and arms of silver, the sides of brass, and the feet and toes iron mingled with clay. So the kingdoms represented by them deteriorated in value.’ Review & Herald, February 6, 1900.

How did the dream conclude? Daniel 2:34-35.

NOTE: ‘The king, listening with closest attention to every particular, knew it was the very dream over which he had been so troubled. Thus his mind was prepared to receive with favour the interpretation. The King of kings was about to communicate great truth to the Babylonian monarch. God would reveal that He has power over the kingdoms of the world, power to enthrone and to dethrone kings. Nebuchadnezzar’s mind was to be awakened, if possible, to a sense of his responsibility to Heaven. The events of the future, reaching down to the end of time, were to be opened before him.’ Prophets & Kings, page 497.

‘Thou art this head of gold’

How did Daniel explain the meaning of the golden head of the image? Daniel 2:37-38.

NOTE: ‘The vision of the great image, in which Babylon was represented as the head of gold, was given Nebuchadnezzar in order that he might have a clear understanding in regard to the end of all things earthly, and also in regard to the setting up of God’s everlasting kingdom. Although in the interpretation he was declared to be “a king of kings,” this was because “the God of heaven” had given him “a kingdom, power, and strength, and glory.” His kingdom was universal, extending “wheresoever the children of men dwell,” yet it was to be followed by three other universal kingdoms, after which “the God of heaven” would “set up a kingdom,” which should “never be destroyed.” In the providence of God, Nebuchadnezzar was given ample opportunity to ascribe to the Lord the glory for the splendour of his reign. And for a time after the vision of the great image, he acknowledged God as supreme.’ Youth’s Instructor, October 11, 1904.

What was Nebuchadnezzar’s initial reaction to Daniel’s interpretation? Daniel 2:46-47.

NOTE: ‘The dream of the great image, by which were opened future events reaching to the end of time, was given to Nebuchadnezzar that he might understand the part he was to act in the world’s history, and also the relation that his kingdom sustained to the kingdom of heaven. This wonderful dream caused a marked change in his ideas and opinions, and for a little time he was influenced by the fear of God; but his heart was not yet cleansed from its pride, its worldly ambition, its desire for self-exaltation. The prophet Daniel described to King Nebuchadnezzar the rise and fall of the kingdoms that were to succeed Babylon; but the king did not cherish the conviction that came to his mind in regard to the fall of all earthly governments, and the greatness and power of Jehovah’s kingdom. After the first impression wore away, he thought only of his own greatness, and studied how the dream might be turned to his own honour.’ Youth’s Instructor, February 2, 1904.

What later response did Nebuchadnezzar make to his dream? Daniel 3:1-6.

NOTE: ‘“Thou art this head of gold,” said Daniel. How did the king treat that? In place of letting that dream teach him what was to be the end of the kingdoms, he studied on the dream and the devil took possession of his mind, leading him to build that great image of gold and to set it up. All the time he was thinking, “Thou art this head of gold.” There you see [that] the [talent of] reason did not work under the control of God, and therefore he set up his image to be worshiped, and everybody was to fall down and bow to this image which was a representation of his kingdom. There were young men there that would not bow down, for they had been educated that “the fear of the Lord is the beginning of wisdom.” They had been educated to worship God and serve Him only.’ Sermons & Talks, volume 2, page 124.

‘And after thee’

What was symbolised by the next two stages of the dream? Daniel 2:39.

NOTE: ‘The use of the word kingdom here shows that kingdoms, and not particular kings, are represented by the different parts of this image; and hence when it was said to Nebuchadnezzar, “Thou art this head of gold,” although the personal pronoun was used, the kingdom, not the person of the king, was meant.’ Smith: Daniel and the Revelation 1921 ed., page 54.

Which was the kingdom that conquered Babylon? Daniel 5:28, 30-31.

NOTE: ‘Medo-Persia, which succeeded Babylon, is the kingdom which answers to the breast ad arms of silver of the great image. It was to be inferior to the preceding kingdom. In what respect inferior? Not in power; it was its conqueror. Not in extent; for Cyrus subdued all the East for the Aegean Sea to the River Indus, and thus erected the most extensive empire that up to that time had ever existed. But it was inferior in wealth, luxury, and magnificence.’ Smith: Daniel and the Revelation 1921 ed., page 54.

How was Daniel later shown the identity of these two kingdoms that followed Babylon? Daniel 8:20-21.

NOTE: ‘So few and brief are the inspired words which involved in their fulfilment a change of the world’s rulers. In the ever-changing political kaleidoscope, Grecia now comes into the field of vision, to be, for a time, the all-absorbing object of attention, as the third of what are called the great universal empires of the earth.’ Smith: Daniel and the Revelation 1921 ed., page 55.

‘The fourth kingdom’

How did Daniel explain the symbolism of the fourth kingdom of the image? Daniel 2:40.

NOTE: ‘What kingdom did succeed Grecia in the empire of the world? For the legs of iron denote the fourth kingdom in the series. The testimony of history is full and explicit on this point. One kingdom did this, and one only, and that kingdom was Rome. It conquered Grecia; it subdued all things; like iron, it broke in pieces and bruised. Gibbon, following the symbolic imagery of Daniel, thus describes this empire: “The arms of the Republic, sometimes vanquished in battle, always victorious in war, advanced with rapid steps to the Euphrates, the Danube, the Rhine and the ocean; and the images of gold, silver or brass, that serve to represent that nations or their kings, were successively broken by the iron monarchy of Rome.’ Smith: Daniel and the Revelation 1921 ed., page 57.

How did the fourth kingdom change its form? Daniel 2:41-43.

NOTE: ‘We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay… The mingling of church craft and state craft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.’ Manuscript Releases, volume 1, page 51.

‘It shall stand forever’

What is symbolised by the stone that completely destroyed the great image? Daniel 2:44-45.

NOTE: ‘The time is at hand when the vision of the prophets is to be fulfilled: “And I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.” Daniel, speaking of the destruction of earthly kingdoms, says: “In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold: the great God hath made known . . . what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.” “And I saw the dead, small and great, stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them; and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.”’ Pamphlet 150, page 7.

What was God’s purpose in revealing these things? Isaiah 46:9-10.

Lesson 2: January 8-14

‘ I saw in my vision by night’

MEMORY VERSE: ‘But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.’ Daniel 7:18.

STUDY HELP: Smith, Daniel & the Revelation, chapter 7.

LESSON SCRIPTURE: Daniel 7.

LESSON AIM: To show how Daniel’s vision sheds additional light on Nebuchadnezzar’s dream..

Introduction

‘The Bible was designed to be a guide to all who wish to become acquainted with the will of their Maker. God gave to men the sure word of prophecy; angels and even Christ Himself came to make known to Daniel and John the things that must shortly come to pass. Those important matters that concern our salvation were not left involved in mystery. They were not revealed in such a way as to perplex and mislead the honest seeker after truth. Said the Lord by the prophet Habakkuk: “Write the vision, and make it plain, . . . that he may run that readeth it.” Habakkuk 2:2.’ Great Controversy, page 521.

‘Behold, the four winds of heaven’

What scene did Daniel first see in his dream? Daniel 7:2. Compare Jeremiah 49:36, Daniel 11:4, Zechariah 2:6 to see how the four winds of heaven are associated with God’s judgements. Compare Revelation 7:1-3, Psalm 35:5, Isaiah 17:13, Jeremiah 4:11-12.

NOTE: ‘Winds, in symbolic language, denote strife, political commotion, and war. Jeremiah 25:31-33. “Thus saith the Lord of Hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up, from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth.” Here the prophet speaks of a controversy which God is to have with all nations, when the wicked shall be given to the sword, and the slain of the Lord shall be from one of the earth to the other; and the strife and commotion which produces all this destruction is called a great whirlwind. That winds denote strife and war is further evident from a consideration of the vision itself; for as a result of the striving of the winds, kingdoms rise and fall; and these events are accomplished through political strife.’ Smith, Daniel & the Revelation, page 114.

What occurred as Daniel watched this scene? Daniel 7:3.

NOTE: ‘If this vision covers essentially the same ground as the image of chapter 2, the query may arise why it is given; why was not the vision of chapter 2 sufficient? We answer, The ground is passed over again and again that additional characteristics may be brought out and additional facts and features may be presented… Here earthly governments are viewed as represented in the light of Heaven. Their true character is shown by the symbols of wild and ravenous beasts.’ Smith, Daniel & the Revelation, page 116.

‘ The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when “the four winds of the heaven strove upon the great sea.” Daniel 7:2. In Revelation 17 an angel explained that waters represent “peoples, and multitudes, and nations, and tongues.” Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.’ Great Controversy, page 439.

‘Four great beasts’

How was the first beast described? Daniel 7:4.

NOTE: ‘At first the lion had eagle’s wings, denoting the rapidity with which Babylon extended its conquests under Nebuchadnezzar. At this point in the vision a change had taken place; its wings had been plucked. It no longer flew like an eagle upon its prey. The boldness and spirit of the lion were gone. A man’s heart, weak, timorous, and faint, had taken its place. Such was emphatically the case with the nation during the closing years of its history, when it had become enfeebled and effeminate through wealth and luxury.’ Smith, Daniel & the Revelation, page 117.

How did Daniel describe the second beast? Daniel 7:5.

NOTE: ‘The bear was inferior to the lion. Medo-Persia fell short of Babylon in wealth and magnificence and the brilliancy of its career… The three ribs doubtless signify the three provinces of Babylon, Lydia and Egypt, which were especially ground down and oppressed by this power… The character of the power is well represented by a bear. The Medes and Persians were cruel and rapacious, robbers and spoilers of the people.’ Smith, Daniel & the Revelation, page 117.

What did Daniel notice about the third beast? Daniel 7:6.

NOTE: ‘The third kingdom, Grecia, is represented by this symbol. If wings upon the lion signified rapidity of conquest, they would signify the same here. The leopard itself is a swift-footed beast, but this was not sufficient to represent the career of the nation which it symbolised in this respect; it must have wings in addition. Two wings, the number the lion had, were not sufficient, it must have four; this would denote unparalleled celerity of movement, which we find to be historically true of the Grecian kingdom. The conquests of Grecia under Alexander have no parallel in historic annals for suddenness and rapidity… The Grecian Empire maintained its unity but little longer than the lifetime of Alexander. Within fifteen years after his brilliant career ended in a fever induced by a drunken debauch, the empire was divided among his four leading generals.’ Smith, Daniel & the Revelation, page 118.

What was Daniel told that these beasts represented? Daniel 7:17.

NOTE: ‘As these beasts denote four kings or kingdoms [see verse 23], we inquire, What four? Where shall we commence to enumerate? These beasts do not arise all at once, but consecutively, for they are spoke of as first, second, etc.; and the last one is in existence when all earthly scenes are brought to an end by the final judgement. Now from the time of Daniel to the end of this world’s history, there were to be but four universal kingdoms, as we learn from Nebuchadnezzar’s dream of the great image in chapter 2. Daniel was still living under the same kingdom which he had declared, in his interpretation of the king’s dream, about sixty-five years before, to be the head of gold The first beast of this vision must therefore denote the same as the head of gold, namely, the kingdom of Babylon, and the other beasts the succeeding kingdoms shown by that image.’ Smith, Daniel & the Revelation, page 114.

‘Dreadful and terrible’

How was the fourth beast described? Daniel 7:7.

NOTE: ‘This beast, of course, corresponds to the fourth division of the great image, the legs of iron. How accurately Rome answered to the iron division of the image! How accurately it answers to the beast before us! In the dread and terror which it inspired, and in its exceeding strength, the world has never seen its equal. It devoured as with iron teeth, and brake in pieces; and it ground the nations with the very duct beneath its brazen feet.’ Smith, Daniel & the Revelation, page 121.

To what was Daniel’s attention next drawn? Daniel 7:8.

NOTE: ‘It had ten horns, which are explained in verse 24 to be ten kings, or kingdoms, which should arise out of this empire.’ Daniel & the Revelation, page 121.

‘ Then would I know the truth’

What questions did Daniel ask about the fourth beast? Daniel 7:19-20.

NOTE: ‘No wonder the prophet made special inquiry respecting a monster so unearthly in its instincts and so fiendish in its works and ways!’ Daniel & the Revelation, page 131.

What was Daniel told about the identity of the fourth beast? Daniel 7:23.

NOTE: From this verse, we can see that the words ‘king’ and ‘kingdom’ are being used interchangeably. Since ‘the fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms’, it follows that the first three beasts must represent three kingdoms.

‘That horn that had eyes’

What was Daniel told about the ten horns? Daniel 7:24, first part.

NOTE: The ten horns likewise must represent ten kingdoms, arising out of the fourth kingdom. Since they exist together, they cannot represent a sequence of ten kings or ten kingdoms, but ten kingdoms contemporary with each other.

‘ Rome was divided into ten kingdoms, A.D. 351-483, enumerated as follows: The Alemanni, the Ostrogoths, the Visigoths, the Franks, the Vandals, the Suevi, the Burgundians, the Heruli, the Anglo-Saxons, and the Lombards.’ Smith, Daniel & the Revelation, page 121.

What information was Daniel given about the little horn? Daniel 7:24, last part-25.

NOTE: ‘And “in this horn were eyes like the eyes of a man, and a mouth speaking great things” – the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and a mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.’ Daniel & the Revelation, page 122.

To identify the ‘little horn’ several identifying features are given in Daniel 7:24-25.

1. It would rise after the Roman Empire was divided among the ten kingdoms.

2. Three kingdoms would be overthrown in its rise to power.

3. It would be a different kind of power (‘diverse’) from the others which came before it.

4. It would blaspheme against God.

5. It would persecute God’s people.

6. It would claim the right to change God’s law and times.

7. Its period of power would be ‘a time, times, and the dividing of time.’

‘The judgement was set’

What scene concluded Daniel’s vision? Daniel 7:9-12.

Who entered the scene of judgement? Daniel 7:13-14.

NOTE: ‘The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man, to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.’ Great Controversy, page 479.

Lesson 3: January 15-21

‘ The little horn’

MEMORY VERSE: ‘And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.’ Daniel 7:25.

STUDY HELP: Great Controversy, page 446-450.

LESSON SCRIPTURE: Daniel 7:24-25.

LESSON AIM: To identify the ‘little horn’ power, using the seven identifying points given in Daniel 7:24-25.

Introduction

‘Says Daniel, of the little horn, the papacy: “He shall think to change times and the law.” Daniel 7:25, R.V. And Paul styled the same power the “man of sin,” who was to exalt himself above God. One prophecy is a complement of the other. Only by changing God’s law could the papacy exalt itself above God; whoever should understandingly keep the law as thus changed would be giving supreme honour to that power by which the change was made. Such an act of obedience to papal laws would be a mark of allegiance to the pope in the place of God.’ Great Controversy, page 446.

Its rise after the Roman Empire’s division

How are we shown that the ‘little horn’ power would arise after the break-up of the Roman Empire? Daniel 7:24. Compare 2 Thessalonians 2:6-7.

NOTE: When did the papacy come to power? In 538, the pope became the ruler of Rome and proclaimed himself Pontifex Maximus or Supreme Pontiff, the title formerly held by the Caesars. He still holds that title. While the emperors reigned in Rome, the pope could not be supreme pontiff, not until ‘he who now letteth*’ (the Roman Empire) was ‘taken out of the way.’ In the preceding century, Rome had come under attack from the Goths (395-410), the Vandals (431-455), the Huns (433-453) and the Heruli (466-490). In 476 the last Roman Emperor abdicated, his empire was divided and Odoacer the Herul ruled Rome. So the papacy came to power after the end of the Roman Empire, at the time foretold in the prophecy.

*letteth is used in the archaic sense of hinders, prevents, impedes. It is only used in this sense today in the legal phrase: ‘without let or hindrance.’

What are we shown happening among the ten horns as the little horn rises? Daniel 7:8, 20, 24.

NOTE: But for the pope to rule Rome, three of these ten kingdoms, the ones which exercised power over the former Roman Empire, had to been taken out of the way. Odoacer of the Heruli was in effect king of Rome. All these three barbarian kingdoms, the Heruli, the Vandals and the Ostrogoths, had been converted to Christianity but not to the corrupt form of Christianity practised in Rome. For the papacy to come to full power, these kingdoms must be destroyed, as much for their religious beliefs as for their political and military power. Odoacer the Herul is shown by history to have been a wise and moderate ruler. But the bishop of Rome (he did not yet call himself pope) complained of his violence, oppression and tyranny. Subtle politics brought an alliance between the eastern emperor Zeno and Theodoric the Ostrogoth and after a three-year war, Odoacer was killed by treachery and the Ostrogoths took power in Rome. The kingdom of the Heruli disappeared completely from the pages of history after 493. Forty years later the eastern emperor proclaimed the pope head of all the churches and began a military campaign to remove the Vandals and the Ostrogoths. By 534 the Vandal kingdom was totally destroyed and disappeared completely from the pages of history. Four years later the Ostrogoths were driven out of Rome and the pope achieved supreme religious and political power in Rome. Within fifteen years, the Ostrogoth kingdom disappeared forever from the pages of history.

‘He shall be diverse from the first’

How are we shown that the ‘little horn’ power would be different from its predecessors? Daniel 7:24.

NOTE: The kingdom of the popes, as the prophecy foretold, was to be a totally different kind of kingdom from any that came before it. It was the union of church and state, a church that had the power to make and enforce religious laws with civil penalties, so that throughout Western Europe, kings would punish those who offended against the laws of the papacy. The pope had no army, but the seven remaining kings provided him with armies. He was paid taxes by these kings, which became known as ‘Peter’s Pence’. The kings came and bowed before him. His will was obeyed and his wrath dreaded by these kings. No such kingdom had been seen on earth before. It was a new type of kingdom.

How was this power described? Daniel 7:20.

NOTE: The word ‘stout’ literally means large, great, big. The clause means literally ‘whose appearance was bigger than that of its companions.’ Though small at the beginning, this little horn’s influence grew until it became greater than any of the other horns. This power would gain superiority over the other earthly powers. The verse does not say that this power was greater than the other remaining horns. But it had that appearance; it gave the illusion of greater power.

‘Great words against the Most High’

What are we told about the words this power directed at God? Daniel 7:25, first part. Compare last part of verse 8 & verse 11.

NOTE: It was prophesied that this power would speak great words against the Most High. In other words it would blaspheme (and this is the word used in Revelation 13:6 in speaking of this power). The Bible singles out two great blasphemies. The first is when a mere man claims to be God. This was also foretold by Paul in 2 Thessalonians 2:4. Christ was accused of blasphemy for making this claim. John 10:33. Has the pope ever claimed to be God? These are quotations from official Roman Catholic sources:

o The Catholic Encyclopaedia, volume 6 page 48, describes the pope as: ‘not a mere man, but as it were God and the vicar of God.’

o Pope Leo XIII in an encyclical letter wrote: ‘We hold upon this earth the place of God Almighty.’

o Pope Innocent III wrote: ‘The pope is not simply a man but rather God on earth.’ He also wrote: ‘The pope is not only the representative of Jesus Christ but he is Jesus Christ Himself hidden under the veil of flesh.’

How does Revelation describe the activities of the same power? Revelation 13:5-6.

NOTE: Another blasphemy the Bible speaks of is the claim to forgive sins. Mark 2:7. Christ was accused of blasphemy because He forgave sins. As God made man, Christ had perfect right to do this. But for a mere man to do this is blasphemy. Does the papacy claim the right to forgive sins? Not only does it do so, but in the time of Luther it was offering forgiveness for sale, even forgiveness for sins not yet committed!

‘Shall wear out the saints’

How was Daniel shown the persecutions conducted by this power? Daniel 7:25. Compare verse 21 & Daniel 12:7.

NOTE: ‘The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honour is the same that ruled the world in the days of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints of the Most High.’ Great Controversy, page 571.

How does Revelation describe the persecutions by this power? Revelation 13:7.

NOTE: ‘The papacy is just what prophecy declared that she would be, the apostasy of the latter times. 2 Thessalonians 2:3, 4. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon she conceals the invariable venom of the serpent. “Faith ought not to be kept with heretics, nor persons suspected of heresy” (Lenfant, volume 1, page 516), she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?’ Great Controversy, page 571.

‘And shall think to change times and laws’

What claim will the ‘little horn’ make concerning God’s law? Daniel 7:25.

NOTE: The sixth identifying point is that the Antichrist would make the claim to be able to change God’s times and laws. (This cannot be talking about human times and laws, because governments routinely make such changes.) When God’s Law, His Ten Commandments, is compared with the version found in Roman Catholic catechisms, many changes will be seen. Some are blatant; others are more subtle. The most obvious change is the removal of the Second Commandment, which forbids the manufacture and adoration of images. The following dialogue on the Fourth Commandment is found in the catechism officially approved in the 20th century:

Question: Which is the Sabbath day?

Answer: Saturday is the Sabbath day.

Question: Why do we observe Sunday instead of Saturday?

Answer: We observe Sunday instead of Saturday because the Catholic Church transferred the solemnity from Saturday to Sunday.

Source: The Convert’s Catechism of Catholic Doctrine, page 50, by Fr. Peter Geiermann.

What did Jesus say about the unchanging nature of God’s law? Matthew 5:17-19.

NOTE: ‘There are many who claim that by the death of Christ the law was abrogated; but in this they contradict Christ’s own words, “Think not that I am come to destroy the law, or the prophets. . . . Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.” Matthew 5:17, 18. It was to atone for man’s transgression of the law that Christ laid down His life. Could the law have been changed or set aside, then Christ need not have died. By His life on earth He honoured the law of God. By His death He established it. He gave His life as a sacrifice, not to destroy God’s law, not to create a lower standard, but that justice might be maintained, that the law might be shown to be immutable, that it might stand fast forever.’ Christ’s Object Lessons, page 314.

‘A time, times and the dividing of time’

How long would the ‘little horn’ be permitted to have power over God’s people? Daniel 7:25, last part.

NOTE: God has helped us by mentioning this prophecy no fewer than seven times. In Daniel 12:7, we are told that it is ‘a time, times and a half.’ So ‘the dividing of time’ is half a time. The Hebrew word translated ‘time’ literally means a year. So the period is a year, years and half a year. In Revelation 12:14, this period is mentioned again as ‘a time and times and half a time.’ But in verse 6 of the same chapter, this period is called a thousand, two hundred and three score days. In Revelation 11:2-3, this time period is twice mentioned, once as in Revelation 12:6 and the other as forty-two months. There are twelve months in a year. In two years, twenty-four; in three years thirty-six months; so forty-two months is three and a half years. So ‘a time, and times and half a time’ is a year and two years and half a year. How does this become 1260 days? By comparing Genesis 7:11 and Genesis 8:4, it is clear that the floodwaters covered the earth for five months. This same period is called 150 days in Genesis 7:24 and Genesis 8:3. So five months is 150 days. One month is 30 days. 42 months are 1260 days.

What other passages refer to this prophecy of the ‘little horn’s’ power? Daniel 12:7, Revelation 11:2-3, Revelation 12:6, 14, Revelation 13:5.

NOTE: ‘The periods here mentioned, “forty and two months,” and “a thousand two hundred and threescore days”, are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.’ Great Controversy, page 266.

Lesson 4: January 22-28

‘ I was astonished at the vision’

MEMORY VERSE: ‘And He said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ Daniel 8:14.

STUDY HELP: Daniel & the Revelation, chapter 8.

LESSON SCRIPTURE: Daniel 8.

LESSON AIM: To study the additional light Daniel was given in his next vision.

Introduction

‘Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. “My cogitations much troubled me,” he wrote of his experience at the time, “and my countenance changed in me: but I kept the matter in my heart.” Daniel 7:28. Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard “one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?” Daniel 8:13. The answer that was given, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision.’ Prophets & Kings, pages 554-554.

‘A ram which had two horns’

What did Daniel first see in this next vision? Daniel 8:1-4

NOTE: ‘Admitted to a share in kingly authority at fifteen years of age, Belshazzar gloried in his power, and lifted up his heart against the God of heaven. He despised the One who is above all rulers, the General of all the armies of heaven.’ Youth’s Instructor, May 19, 1898.

Daniel was given this vision in the third year of King Belshazzar. As Belshazzar’s existence was known only from the Bible account for many centuries, many liberal scholars claimed that the lack of archaeological evidence for his existence proved that Daniel’s book was a forgery dating from the 2nd century BC. But his existence was established, exactly according to the Bible record, when clay tablets, found in Babylon in the late 19th century, were finally translated. Babylon was declining in power and influence, and the Medo-Persian Empire was on the rise. In this vision God showed Daniel the rise and extent of this new empire and the conflict with the Greeks that would bring its downfall.

How was the symbol of the two-horned ram explained to Daniel? Daniel 8:20.

NOTE: ‘The two horns represented the two nationalities of which the empire consisted. The higher came up last. This represented the Persian element, which, from being at first simply an ally of the Medes, came to be the leading division of the empire. The different directions in which the ram was seen pushing denote the directions in which the Medes and Persians carried their conquests. No earthly power could stand before them. And so successfully were their conquests prosecuted, that in the days of Ahasuerus (Esther 1:1) the Medo-Persian kingdom extended from India to Ethiopia, the extremities of the then known world, over a hundred and twenty-seven provinces.’ Smith, Daniel & the Revelation, page 152.

‘An he goat came from the west’

What next was Daniel shown in his vision? Daniel 8:5-7.

NOTE: ‘The rapidity of the Greek conquest is referred to by the symbolism of the goat flying across the earth (verse 5). The defeat of the Persians and their last king, Darius III, is indicated by the way the goat treated the ram, “striking the ram and shattering his two horns. The ram was powerless to stand against him; the goat knocked him to the ground and trampled on him; and none could rescue the ram from his power” (verse 7).’ Shea, Bible Amplifier, Daniel 7-12, page 90.

What was Daniel told about the meaning of this symbol? Daniel 8:21, first part.

NOTE: ‘Concerning the fitness of this symbol to represent the Grecian or Macedonian people, Bishop Newton observes that the Macedonians “about two hundred years before the time of Daniel were called Aegeadae, the goat’s people… It is also very remarkable that Alexander’s son by Roxana was named Alexander Aegus, or the son of the goat; and some of Alexander’s successors are represented in their coins with goats’ horns. Dissertation on the Prophecies, page 238.’ Quoted in Smith, Daniel & the Revelation, page 155.

‘The great horn is the first king’

What was Daniel told about the great horn of the goat? Daniel 8:5, last part, Daniel 8:21, last part.

NOTE: The notable horn between his eyes is explained in verse 21 to be the first king of the Macedonian Empire. This king was Alexander the Great, first both in point of time and first in power. The description of great swiftness appropriately depicts the astonishing speed and completeness with which Alexander destroyed the greatest empire the world had seen till this time. Alexander, a young man of twenty, ascended the throne in 336 BC. Two years later, he invaded the Medo-Persian Empire with an army of thirty-five thousand men. In 331 BC, at the battle of Arbela, the Medo-Persian Empire was overthrown. On this field, Alexander faced a Persian army of a million infantry and forty thousand cavalry, and triumphed.

What was Daniel shown as happening to the great horn? Daniel 8:8, Daniel 8:22.

NOTE: ‘Unsparing of himself at the festive board as in the day of battle, the king [Alexander] could not deny himself to the friends who craved his presence at the banquets and carousals that were the prelude to the departure of Nearchus. He fell into a fever, and in a week his condition became serious. Next evening the great conqueror lay dead (June 13th, 323 BC). He was not yet thirty-three years old.’ Woodhouse, The Tutorial History of Greece, page 472.

‘ After a prolonged council it was finally agreed that the half-witted Aridaeus, a natural brother of Alexander should succeed him. Shortly after the death of Alexander, Roxana, his wife, gave birth to a son. He was called Alexander and shared equally the kingdom with Aridaeus… but they were soon murdered; and the family of Alexander being then extinct, the chief commanders of the army, who had gone into different parts of the empire as governors of the provinces, assumed the title of kings. They thereupon fell to leaguing and warring with one another to such a degree that within the short space of fifteen years from Alexander’s death, the number was reduced to precisely four – the number specified in the prophecy.’ Smith, Daniel & the Revelation, page 159.

‘A little horn which waxed exceeding great’

What next occurred in the vision? Daniel 8:9.

NOTE: The Hebrew word for ‘them’ is masculine. This indicates that, grammatically, the word ‘them’ refers the four winds, not the four horns, horns being feminine. Those who interpreted ‘them’ as the four horns have struggled to show how Rome could be said to arise out of one of the four divisions of Alexander’s empire. If ‘them’ refers to the winds, all difficulty disappears. The passage simply states that from one of the four directions of the compass a new power would appear. Rome, of course, came from the west.

How is this new power described to Daniel? Daniel 8:23-25. Compare Deuteronomy 28:49-50.

NOTE: ‘How full of meaning is such a description, and how applicable to Rome, not only in its period of temporal conquest, but also in its great warfare against Christ and His witnesses. And what they could not accomplish by force, they secured by artifice. Their flatteries, fraud, and corruption were as fatal as their thunderbolts of war. The same cunning, but far deeper in degree, marked the course of the papacy.’ Smith, Daniel & the Revelation, page 188.

· ‘A king of fierce countenance.’ Compare ‘a nation of fierce countenance.’

· ‘Understanding dark sentences.’ Compare ‘Whose tongue thou shalt not understand.’ (Unlike the Babylonian, Persian and Greek languages, which were known to a greater or lesser extent among the Jews, the Latin of the Romans was an unfamiliar tongue.)

· ‘When the transgressors are come to the full.’ Compare ‘the transgression of desolation,’ Daniel 8:13.

· ‘Mighty but not by his own power.’ The success of the Roman power was owed largely to the aid of their allies who provided the bulk of their soldiery.

What comparison is made in the power of the ram, the power of the goat and the power of the little horn? Compare Daniel 8:4, last part, Daniel 8:8, first part, Daniel 8:9.

NOTE: A number of modern interpreters of this prophecy identify the exceeding great horn as a minor Syrian king, Antiochus Epiphanes, who persecuted the Jews for a period of three years in the 2nd century BC. It has not proved possible, however, to make Antiochus fit the majority of facts revealed in this prophecy about the career of the ‘little horn’.

‘ The little horn, in comparison with the powers that preceded it, was exceeding great. Persia is simply called great, though it reigned over a hundred and twenty-seven provinces. Grecia, being more extensive still, is called very great. Now the little horn, which waxed exceeding great, must surpass them both. How absurd, then, to apply this to Antiochus, who was obliged to abandon Egypt at the dictation of the Romans, to whom he paid enormous sums of money as tribute.’ Smith, Daniel & the Revelation, page 161.

‘He magnified himself’

How are the activities of the ‘little horn’ described? Daniel 8:9-12.

NOTE: These verses describe two distinct phases of the little horn’s career. Verse 9 describes its military expansion, the directions in which its empire expanded and how it would occupy ‘the Pleasant Land.’ (See Psalm 106:24, Jeremiah 3:19, Zechariah 7:14. The same phrase is also translated as ‘the glorious land.’) Verses 10-12 describe Rome’s religious pretensions.

How did Gabriel explain the activities of this power to Daniel? Daniel 8:24-25. Compare verses 11-12.

NOTE: ‘As the religious phase of Rome, the little horn has attacked the saints and has been able to harm some of them. He has challenged the Messiah Prince, Jesus Christ, in His heavenly setting, but he has not been able to do any harm to Him. He does, however, attack His sanctuary. It is cast down to the earth and is trampled upon (verse 13)… What does it mean for the heavenly sanctuary to be cast down to the earth and trampled upon? Clearly, this is not a literal, physical casting down… This is symbolic action. What would it mean to bring a heavenly sanctuary down to earth? It means that what was correctly represented as being located in heaven has now, in the eyes of human beings, been brought down where we are, by the activities of the little horn. The small horn now represents the heavenly ministry of Jesus Christ as requiring human or priestly activities on earth to mediate its grace to humanity. Human intermediaries have been interjected between God and the people.’ Shea, Bible Amplifier, Daniel 7-12, pages 102-103.

‘How long?’

As Daniel’s vision came to an end, what question did Daniel hear being asked in heaven? Daniel 8:13.

NOTE: The phrase rendered as ‘that certain saint which spake’ in the King James Bible is the Hebrew name ‘Palmoni’ (see marginal reading). As the marginal reading explains, the name denotes ‘the numberer of secrets’ or ‘the wonderful numberer.’

‘ The prophet’s attention was arrested by voices in conversation: “I heard one saint speaking, and another saint said unto the Wonderful Numberer of Secrets, Till when shall be the vision concerning the daily [sacrifice], and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot…’ Hardinge, Jesus is My Judge, page 172.

What answer did Palmoni give to this question? Daniel 8:14.

NOTE: ‘The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel 8:14.’ Great Controversy, page 409.

‘ Palmoni replied to his “Till when?” with: “Till day 2300 and the Sanctuary shall be cleansed.” Who were these heavenly conversationalists? Called “a certain holy one,” the questioner was identified as Gabriel [verse 16]. The Other, designated “One holy Palmoni,” ordered, “Gabriel, make Daniel understand.” No angel would order Gabriel to do anything! He explained to Daniel that he stood in a position of authority under Michael. [Daniel 10:21.] Only the Lord Jesus would give orders to this mighty angel who took the position which Satan forfeited, and stands next to Christ. The Person was called ‘Palmoni’ – “Wonderful” or “Numberer of Secrets.” This name is formed from two words, pele and mene. Pele indicates things that are extraordinary or miraculous, including God’s wonderful dealings with His people. [Isaiah 29:14] It is a name of God. [Isaiah 9:6.]… The mysterious Hand twice wrote mene on the wall of Belshazzar’s banquet hall to record how thoroughly “numbered” and sealed up was Babylon’s fate. Mene means to tally… The meticulous accuracy of the seventy weeks of years and the “cleansing of the Sanctuary day 2300” and other time lines in Daniel display the precision of the Divine Chronologer. Pele added to mene forms Pele-mene or Palmoni – Wonderful Numberer. He is the Scorekeeper, Judge and Timekeeper of Eternity.’ Hardinge, Jesus is My Judge, page 172-173.

As Gabriel began to explain to the meaning of this question and answer, how did Daniel react? Daniel 8:26-27.

NOTE: The word translated ‘days’ in verse 14 is ‘erev-boqer,’ literally ‘evening-morning.’ As Gabriel began to explain to Daniel about ‘the vision of the evening and the morning’, the aged prophet collapsed. He had been appalled (‘astonished’ KJV) by what Gabriel had been telling him and could take in no more. His sickness lasted for some time before he was able to resume his work for the king of Babylon. But there were aspects of the vision that he did not understand and, as the opening verses of the next chapter reveal, Daniel applied his mind to diligent study of the Scriptures as he sought the answer to Gabriel’s question to Palmoni.

Lesson 5: January 29-February 4

‘ To seal up the vision and the prophecy’

MEMORY VERSE: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.’ 2 Peter 1:19.

STUDY HELP: Desire of Ages, pages 233-234. Great Controversy, pages 326-328.

LESSON SCRIPTURE: Daniel 9.

LESSON AIM: To show when the 2300 days began and the events of the first 70 weeks.

Introduction

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

‘I set my face unto the Lord’

What was Daniel doing in order to try to understand the vision he had been given? Daniel 9:2.

NOTE: ‘It was at the close of this vision that Daniel heard “one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?” Daniel 8:13. The answer that was given, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, “The vision . . . shall be for many days,” he fainted away. “I Daniel fainted,” he records of his experience, “and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.” Verses 26, 27. Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain, so plain that he understood by these testimonies recorded in books “the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.” Daniel 9:2.’ Prophets & Kings, page 554.

What did Daniel do next to seek for enlightenment about his vision? Daniel 8:3.

NOTE: ‘With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfilment of these promises. He pleaded for the honour of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own. “I set my face unto the Lord God,” the prophet declared, “to seek by prayer and supplications, with fasting, and sackcloth, and ashes: and I prayed unto the Lord my God, and made my confession.” Verses 3, 4. Though Daniel had long been in the service of God, and had been spoken of by heaven as “greatly beloved,” yet he now appeared before God as a sinner, urging the great need of the people he loved. His prayer was eloquent in its simplicity, and intensely earnest. Hear him pleading.’ Prophets & Kings, pages 554-555.

‘Thy sanctuary that is desolate’

How did Daniel show his understanding of the reason for the captivity of his people? Daniel 9:5-6.

NOTE: ‘The man of God was praying for the blessing of Heaven upon his people and for a clearer knowledge of the divine will. The burden of his heart was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, “We have sinned, we have done wickedly. . . . Because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us” (verses 15, 16). The Jews had lost their peculiar, holy character as God’s chosen people.’ The Sanctified Life, page 48.

What was the main burden of Daniel’s prayer? Daniel 9:17-18. Notice especially the last part of verse 17 and compare Daniel 8:14.

NOTE: ‘“Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate” (verse 17). Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, faithful, and obedient.’ The Sanctified Life, page 48.

‘Consider the vision’

Who came in answer to Daniel’s prayer? Daniel 9:20-21.

NOTE: ‘Heaven was bending low to hear the earnest supplication of the prophet. Even before he had finished his plea for pardon and restoration, the mighty Gabriel again appeared to him, and called his attention to the vision he had seen prior to the fall of Babylon and the death of Belshazzar.’ Prophets & Kings, page 556.

How did Gabriel explain the purpose of his visit? Daniel 9:22-23. Notice especially the last words of verse 23.

NOTE: ‘God had bidden His messenger: “Make this man to understand the vision.” That commission must be fulfilled. In obedience to it, the angel, some time afterward, returned to Daniel, saying: “I am now come forth to give thee skill and understanding;” “therefore understand the matter, and consider the vision.” Daniel 8:27, 16; 9:22, 23, 25-27. There was one important point in the vision of chapter 8 which had been left unexplained, namely, that relating to time, the period of the 2300 days; therefore the angel, in resuming his explanation, dwells chiefly upon the subject of time… The angel had been sent to Daniel for the express purpose of explaining to him the point which he had failed to understand in the vision of the eighth chapter, the statement relative to time, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.”’ Great Controversy, pages 325-326.

‘Seventy weeks are determined upon thy people’

What period of time was allocated from the 2300 days for the Jewish people? Daniel 9:24.

NOTE: ‘After bidding Daniel “understand the matter, and consider the vision,” the very first words of the angel are: “Seventy weeks are determined upon thy people and upon thy Holy City.” The word here translated “determined” literally signifies “cut off.” Seventy weeks, representing 490 years, are declared by the angel to be cut off, as specially pertaining to the Jews. But from what were they cut off? As the 2300 days was the only period of time mentioned in chapter 8, it must be the period from which the seventy weeks were cut off; the seventy weeks must therefore be a part of the 2300 days, and the two periods must begin together.’ Great Controversy, page 326.

What event was to mark the beginning of the seventy weeks allocated to the Jews? Daniel 9:25, first part.

NOTE: ‘The seventy weeks were declared by the angel to date from the going forth of the commandment to restore and build Jerusalem. If the date of this commandment could be found, then the starting point for the great period of the 2300 days would be ascertained. In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 B.C. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built “according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.” These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 B.C., the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.’ Great Controversy, page 326.

‘Messiah the Prince’

How did Gabriel summarise the events of the seventy weeks? Daniel 9:25-26.

NOTE: ‘“From the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks”, namely, sixty-nine weeks, or 483 years. The decree of Artaxerxes went into effect in the autumn of 457 B.C. From this date, 483 years extend to the autumn of A.D. 27. At that time this prophecy was fulfilled. The word “Messiah” signifies “the Anointed One.” In the autumn of A.D. 27 Christ was baptized by John and received the anointing of the Spirit. The apostle Peter testifies that “God anointed Jesus of Nazareth with the Holy Ghost and with power.” Acts 10:38. And the Saviour Himself declared: “The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor.” Luke 4:18. After His baptism He went into Galilee, “preaching the gospel of the kingdom of God, and saying, The time is fulfilled.” Mark 1:14, 15.’ Great Controversy, page 327.

How did Gabriel describe the events of the final week of the seventy? Daniel 9:27, first part.

NOTE: ‘“And He shall confirm the covenant with many for one week.” The “week” here brought to view is the last one of the seventy; it is the last seven years of the period allotted especially to the Jews. During this time, extending from A.D. 27 to A.D. 34, Christ, at first in person and afterward by His disciples, extended the gospel invitation especially to the Jews. As the apostles went forth with the good tidings of the kingdom, the Saviour’s direction was: “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.” Matthew 10:5, 6. “In the midst of the week He shall cause the sacrifice and the oblation to cease.” In A.D. 31, three and a half years after His baptism, our Lord was crucified. With the great sacrifice offered upon Calvary, ended that system of offerings which for four thousand years had pointed forward to the Lamb of God. Type had met antitype, and all the sacrifices and oblations of the ceremonial system were there to cease. The seventy weeks, or 490 years, especially allotted to the Jews, ended, as we have seen, in A.D. 34. At that time, through the action of the Jewish Sanhedrin, the nation sealed its rejection of the gospel by the martyrdom of Stephen and the persecution of the followers of Christ. Then the message of salvation, no longer restricted to the chosen people, was given to the world. The disciples, forced by persecution to flee from Jerusalem, “went everywhere preaching the word.” “Philip went down to the city of Samaria, and preached Christ unto them.” Peter, divinely guided, opened the gospel to the centurion of Caesarea, the God-fearing Cornelius; and the ardent Paul, won to the faith of Christ, was commissioned to carry the glad tidings “far hence unto the Gentiles.” Acts 8:4, 5; 22:21.’ Great Controversy, page 327-328.

‘Desolations are determined’

What happened to the Jewish people and their city and temple as a result of their rejection of Messiah the Prince? Daniel 9:27, last part. Compare verse 26.

NOTE: ‘The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offence, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.’ Desire of Ages, page 600.

What was the purpose of revealing these events of the seventy weeks? Daniel 9:24, last part.

NOTE: ‘“To seal up.” Here evidently not in the sense of “shutting up,” but of “confirming,” or “ratifying.” The fulfilment of the predictions connected with the first coming of the Messiah at the time specified in the prophecy gives assurance that the other features of the prophecy, notably the 2300 prophetic days, will be as precisely fulfilled.’ SDA Bible Commentary, volume 4, page 852.

Lesson 6: February 5-11

‘ Then shall the sanctuary be cleansed’

MEMORY VERSE: ‘And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.’ Leviticus 16:16.

STUDY HELP: The Faith I Live By, pages 206-207, Great Controversy, pages 418-422.

LESSON SCRIPTURE: Leviticus 16.

LESSON AIM: To show what took place at the cleansing of the sanctuary.

Introduction

‘As the sins of the people were anciently transferred, in figure, to the earthly sanctuary by the blood of the sin offering, so our sins are, in fact, transferred to the heavenly sanctuary by the blood of Christ. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. This necessitates an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement.’ The Faith I Live By, page 206.

‘And slay it’

When a person sinned, what was he required to do to receive forgiveness for his sins? Leviticus 4:32-33.

NOTE: ‘Instead of suffering death himself, he killed a lamb without blemish; the penalty of sin was transferred to the innocent beast, which thus became his immediate substitute, and typified the perfect offering of Jesus Christ. Through the blood of this victim, man looked forward by faith to the blood of Christ which would atone for the sins of the world.’ Signs of the Times March 14, 1878.

What was this intended to teach the people? Hebrews 9:22.

NOTE: ‘To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was kept before men, and imprinted upon mind and heart, was this, “Without shedding of blood is no remission” (Hebrews 9:22). In every bleeding sacrifice was typified “the Lamb of God, which taketh away the sin of the world” (John 1:29). Christ Himself was the originator of the Jewish system of worship, in which, by types and symbols, were shadowed forth spiritual and heavenly things. Many forgot the true significance of these offerings; and the great truth that through Christ alone there is forgiveness of sin, was lost to them. The multiplying of sacrificial offerings, the blood of bulls and goats, could not take away sin. A lesson was embodied in every sacrifice, impressed in every ceremony, solemnly preached by the priest in his holy office, and inculcated by God Himself, that through the blood of Christ alone is there forgiveness of sins.’ God’s Amazing Grace, page 155.

‘The blood of Jesus Christ His Son cleanseth us from all sin’

What was done with the blood of the sin offering? Leviticus 4:34, Leviticus 4:6-7, 17.

NOTE: ‘The blood of Christ, while it was to release the repentant sinner from the condemnation of the law, was not to cancel the sin; it would stand on record in the sanctuary until the final atonement; so in the type the blood of the sin offering removed the sin from the penitent, but it rested in the sanctuary until the Day of Atonement.’ Patriarchs & Prophets, page 357.

What was done with the flesh of the sin offering? Leviticus 6:26.

NOTE: ‘The repentant sinner brought his offering to the door of the tabernacle, and placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. By his own hand the animal was then slain, and the blood was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest. Both ceremonies alike symbolised the transfer of the sin from the penitent to the sanctuary.’ The Faith I Live By, page 198.

‘He shall make an atonement for the holy place’

What special service was performed each year? Leviticus 23:27.

NOTE: ‘Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed completed the yearly round of ministration. On the Day of Atonement two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, “one lot for the Lord, and the other lot for the scapegoat.” Verse 8. The goat upon which fell the lot for the Lord was to be slain as a sin offering for the people. And the priest was to bring his blood within the veil and sprinkle it upon the mercy seat and before the mercy seat. The blood was also to be sprinkled upon the altar of incense that was before the veil.’ Great Controversy, page 419.

Why did the tabernacle need this service of atonement? Leviticus 16:16. Compare Leviticus 16:18-19, Hebrews 9:22.

NOTE: ‘The sins of Israel being thus transferred to the sanctuary, the holy places were defiled, and a special work became necessary for the removal of the sins. God commanded that an atonement be made for each of the sacred apartments, as for the altar, to “cleanse it, and hallow it from the uncleanness of the children of Israel.” Leviticus 16:19. Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed, completed the yearly round of ministration.’ The Faith I Live By, page 198.

‘Two kids of the goats’

What creatures were the centre of the Day of Atonement services? Leviticus 16:5, 7-8.

NOTE: The word ‘scapegoat’ is not a translation of the Hebrew word ‘Azazel’, whose meaning was unknown to the King James Bible translators, but an attempt to explain the role of the second goat. The English word, ‘scapegoat,’ coined by William Tyndale, simply means the one that escaped being sacrificed. Since Tyndale’s day, the word ‘scapegoat’ has totally changed its meaning; today the Oxford dictionary defines this word as: ‘One who is blamed or punished for the sins of others.’ In fact it was the Lord’s goat, not the goat for Azazel, that was punished for the sins of others! The Hebrew of verse 8 reads: “One lot to Jehovah and one lot to Azazel.” Though the meaning of Azazel was well known among the Jews, its significance was unknown among Christian scholars for many years. The Revised Version scholars guessed that ‘Azazel’ might mean ‘dismissal.’ Older books on the sanctuary, e.g. Edersheim, Pollock, generally accept this inaccurate guess.

‘ The word “Azazel” is a proper noun, intended to represent Satan. While the text has rendered the Hebrew word “Azazel” “scapegoat” from time immemorial, the Hebrew people have regarded the word “Azazel” as synonymous with the evil spirit, Satan.’ Gilbert, Messiah in His Sanctuary, page 63. [Gilbert was a converted Jew.]

‘ Azazel: The name of a supernatural being mentioned in connection with the ritual of the Day of Atonement… The sending of the goat was a symbolic expression of the idea that the people’s sins were to be sent back to the spirit of desolation and ruin, the source of all impurity… the personification of wickedness in contrast with the righteous government of Jehovah.’ Jewish Encyclopaedia, volume II, pages 365-366.

What part did the Lord’s goat play in the Day of Atonement service? Leviticus 16:9, 15-19.

NOTE: ‘Important truths concerning the atonement may be learned from the typical service. A substitute was accepted in the sinner’s stead; but the sin was not cancelled by the blood of the victim. A means was thus provided by which it was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to come; but he was not yet entirely released from the condemnation of the law. On the day of atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this general offering, and sprinkled it upon the mercy-seat, directly over the law, to make satisfaction for its claims.’ Spirit of Prophecy, volume 4, page 265.

‘When he hath made an end of reconciling the holy place’

After the service of atonement was finished, what part did the goat for Azazel play? Leviticus 16:20-22.

NOTE: Notice that the goat for Azazel plays no part in the service. Not until the high priest has ‘made an end of reconciling’ does the goat for Azazel have a part to play. The sanctuary and the altar have been cleansed. Atonement has been made. An end has been made of cleansing. Only then does the ‘scapegoat’ appear in its special role. The ‘scapegoat’ plays no part in the atonement, which has been accomplished through the blood of the Lord’s goat.

‘ In the typical service the high priest, having made the atonement for Israel, came forth and blessed the congregation. So Christ, at the close of His work as mediator, will appear, “without sin unto salvation,” to bless His waiting people with eternal life. As the priest, in removing the sins from the sanctuary, confessed them upon the head of the scapegoat, so Christ will place all these sins upon Satan, the originator and instigator of sin. The scapegoat, bearing the sins of Israel, was sent away “unto a land not inhabited;” so Satan, bearing the guilt of all the sins which he has caused God’s people to commit, will be for a thousand years confined to the earth, which will then be desolate, without inhabitant, and he will at last suffer the full penalty of sin in the fires that shall destroy all the wicked.’ The Faith I Live By, page 213.

What did the high priest have to do after placing his hands on the goat for Azazel? Leviticus 16:23-24. Compare verses 26-28.

NOTE: When the high priest had finished the work of transferring the sins of the people to the goat for Azazel, he was to return to the sanctuary, where he laid aside his priestly robes. These robes were never to be used again. Then after thoroughly cleansing himself with water in the Holy Place, he would put on his ‘golden vestments’, the distinctive high priestly robes.

‘ The scapegoat came no more into the camp of Israel, and the man who led him away was required to wash himself and his clothing with water before returning to the camp. The whole ceremony was designed to impress the Israelites with the holiness of God and His abhorrence of sin; and, further, to show them that they could not come in contact with sin without becoming polluted.’ Great Controversy, page 419.

‘Then shall the sanctuary be cleansed’

How was Daniel shown the time of the fulfilment of this sanctuary service? Daniel 8:14.

NOTE: ‘What is the cleansing of the sanctuary? That there was such a service in connection with the earthly sanctuary is stated in the Old Testament Scriptures. But can there be anything in heaven to be cleansed? In Hebrews 9 the cleansing of both the earthly and the heavenly sanctuary is plainly taught. The cleansing, both in the typical and in the real service, must be accomplished with blood: in the former, with the blood of animals; in the latter, with the blood of Christ. The cleansing was not a removal of physical impurities, for it was to be accomplished with blood, and therefore must be a cleansing from sin. But how could there be sin connected with the sanctuary, either in heaven or upon the earth? As the sins of the people were anciently transferred, in figure, to the earthly sanctuary by the blood of the sin offering, so our sins are, in fact, transferred to the heavenly sanctuary by the blood of Christ. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. This necessitates an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. Then in the great day of final award by virtue of the atoning blood of Christ, the sins of all the truly penitent will be blotted from the books of heaven.’ The Faith I Live By, page 206.

How were the people of God to occupy themselves during the Day of Atonement? Leviticus 16:29-31.

NOTE: ‘We are now living in the great day of atonement. All who would have their names retained in the book of life should now, in the few remaining days of their probation, afflict their souls before God by sorrow for sin and true repentance. There must be deep, faithful searching of heart.’ God’s Amazing Grace, page 69.

Lesson 7: February 12-18

‘ The judgement was set and the books were opened’

MEMORY VERSE: ‘I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool: His throne was like the fiery flame, and His wheels as burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgement was set, and the books were opened.’ Daniel 7:9-10.

STUDY HELP: Evangelism, pages 221-225.

LESSON SCRIPTURE: Ecclesiastes 12:13-14.

LESSON AIM: To show that the cleansing of the sanctuary involves a work of judgement.

Introduction

‘Both the prophecy of Daniel 8:14, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” and the first angel’s message, “Fear God, and give glory to Him; for the hour of His judgment is come,” pointed to Christ’s ministration in the most holy place, to the investigative judgment.’ Great Controversy, page 424.

‘The judgement seat of Christ’

How are we shown that the judgement is to begin while the Gospel is still being preached to the world? Revelation 14:6-7.

NOTE: ‘In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement, a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: “My reward is with Me, to give every man according as his work shall be.” Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: “Fear God, and give glory to Him; for the hour of His judgment is come.”’ Great Controversy, page 352.

How are we shown that the verdict of the judgement is given before the Second Coming of Christ? Revelation 22:11-12.

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

‘The judgement shall sit’

How was Daniel shown this scene of judgement? Daniel 7:9-14.

NOTE: ‘Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered “according to his works.” The Ancient of days is God the Father. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels, as ministers and witnesses, in number “ten thousand times ten thousand, and thousands of thousands” (Revelation 5:11), attend this great tribunal. “And, behold, One like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him.” Daniel 7:13. The coming of Christ here described is not His Second Coming to the earth. He comes to the Ancient of days in heaven to receive dominion, and glory, and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the Holy of Holies, and there appears in the presence of God to perform the work of investigative judgment, and to make an atonement for all who are shown to be entitled to its benefits.’ The Faith I Live By, page 209.

What are these books that will be opened in the time of God’s judgement? Romans 2:13, Ecclesiastes 12:14, Revelation 20:12, 15, Malachi 3:16-17.

NOTE: At least four books are used in the judgement, the Book of the Law, by which standard all are judged, the Book of Record in which the actions of all are recorded, the Lamb’s Book of Life recording the names of all who committed their lives to Christ, and the Book of Remembrance.

How is the climax of Daniel’s visions variously presented? Compare Daniel 2:44-45, Daniel 7:26-27, Daniel 8:13-14 & Daniel 12:1-3.

NOTE: It is important to grasp the many facets of the climax of the controversy between the powers of evil and God’s people. In Daniel 2, the God of heaven sets up His eternal kingdom, consuming all those opposed to Him. In Daniel 7, before this destruction takes place and the eternal kingdom is established, a work of judgement takes place, which condemns those who oppose God and His people, vindicating those faithful to Him who will serve and obey Him. In Daniel 8, following the question as to how long the rebellion would continue, Daniel was told the time when the sanctuary would be cleansed. Clearly this cleansing of the sanctuary is essential in the process of establishing the everlasting kingdom. Finally in Daniel 12, Daniel sees Michael standing up for His people and mankind divided into two opposed groups, those determined for everlasting life and those determined for everlasting contempt.

‘ This Day of Atonement was a work of judgement. The man who fulfilled the requirements of God for this day was judged worthy of continued existence. All his sins were confessed and pardoned. There was no guilt attached to his record. He had rectified every wrong. He had put away every known sin. His case was decided. To this day the Jewish people call the Day of Atonement “Yom Haddin,” (“the day of judgement”). The Scripture says: “On that day shall the priest make an atonement for you to cleanse you, that ye may be free of all your sins.” Leviticus 16:30.’ Gilbert, Messiah in His Sanctuary, page 71.

‘Before the judgement seat of Christ’

Why is there a need for judgement? Revelation 15:3-4. Compare Luke 8:17.

NOTE: ‘In the day of final judgment, every lost soul will understand the nature of his own rejection of truth. The cross will be presented, and its real bearing will be seen by every mind that has been blinded by transgression. Before the vision of Calvary with its mysterious Victim, sinners will stand condemned. Every lying excuse will be swept away. Human apostasy will appear in its heinous character. Men will see what their choice has been. Every question of truth and error in the long-standing controversy will then have been made plain. In the judgment of the universe, God will stand clear of blame for the existence or continuance of evil. It will be demonstrated that the divine decrees are not accessory to sin. There was no defect in God’s government, no cause for disaffection. When the thoughts of all hearts shall be revealed, both the loyal and the rebellious will unite in declaring, “Just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy name? . . . for Thy judgments are made manifest.” Revelation 15:3, 4.’ Desire of Ages, page 58.

How many must figure in the judgement? 2 Corinthians 5:10.

NOTE: ‘Though all nations are to pass in judgment before God, yet He will examine the case of each individual with as close and searching scrutiny as if there were not another being upon the earth. Everyone must be tested and found without spot or wrinkle or any such thing.’ Great Controversy, page 490.

‘Every work into judgement’

What will be scrutinised in the judgement? Ecclesiastes 12:14.

NOTE: ‘The love of God will never lead to the belittling of sin; it will never cover or excuse an unconfessed wrong. It has to do with all our acts and thoughts and feelings. It follows us, and reaches every secret spring of action. By indulgence in sin, men are led to lightly regard the law of God. Many conceal their transgressions from their fellow men, and flatter themselves that God will not be strict to mark iniquity. But His law is the great standard of right, and with it every act of life must be compared in that day when God shall bring every work into judgment, with every secret thing, whether it be good or evil. Purity of heart will lead to purity of life. All excuses for sin are vain. Who can plead for the sinner when God testifies against him?’ Conflict & Courage, page 120.

How will the whole universe acknowledge the justice of God’s judgement? Revelation 19:1-2. Compare Philippians 2:10-11, Romans 14:10-11.

NOTE: ‘Every question of truth and error in the long-standing controversy has now been made plain. The results of rebellion, the fruits of setting aside the divine statutes, have been laid open to the view of all created intelligences. The working out of Satan’s rule in contrast with the government of God has been presented to the whole universe. Satan’s own works have condemned him. God’s wisdom, His justice, and His goodness stand fully vindicated. It is seen that all His dealings in the great controversy have been conducted with respect to the eternal good of His people and the good of all the worlds that He has created. The history of sin will stand to all eternity as a witness that with the existence of God’s law is bound up the happiness of all the beings He has created. With all the facts of the great controversy in view, the whole universe, both loyal and rebellious, with one accord declare: “Just and true are Thy ways, Thou King of saints.”’ Maranatha, page 346.

‘Ye shall afflict your souls’

What preparation was required for the Day of Atonement? Leviticus 16:29-31.

NOTE: ‘Not until the goat had been thus sent away did the people regard themselves as freed from the burden of their sins. Every man was to afflict his soul while the work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart.’ Patriarchs & Prophets, page 355.

What was to be done with those who refused to afflict their souls for the Day of Atonement? Leviticus 23:29.

NOTE: ‘In the typical service, while the high priest was making the atonement for Israel, all were required to afflict their souls by repentance of sin and humiliation before the Lord, lest they be cut off from among the people. In like manner, all who would have their names retained in the book of life should now, in the few remaining days of their probation, afflict their souls before God by sorrow for sin and true repentance.’ Great Controversy, page 489.

How did God explain the reality and importance of afflicting one’s soul? Read Isaiah 58.

NOTE: The Feast of Trumpets begins the ‘Ten Days of Repentance’ during which God’s people were to prepare for the Day of Atonement, for God’s judgement of His people. Thus Isaiah 58 begins with the sounding of the trumpet. Its purpose is to show the transgressions and sins of God’s people. God rejects formalism in religious observance and calls for a change of heart in His people, for practical, self-sacrificing love, for revival and reformation, and especially a return to true Sabbath observance. Then His people will experience His blessing and favour.

‘ There must be deep, faithful searching of heart. The light, frivolous spirit indulged by so many professed Christians must be put away. There is earnest warfare before all who would subdue the evil tendencies that strive for the mastery. The work of preparation is an individual work. We are not saved in groups. The purity and devotion of one will not offset the want of these qualities in another.’ Great Controversy, page 490.

‘The hour of His judgement is come’

In what special sense is God involved in the judgement? Romans 3:4.

NOTE: ‘God, the One infinite and all-wise, sees the end from the beginning, and in dealing with evil His plans were far reaching and comprehensive. It was His purpose, not merely to put down the rebellion, but to demonstrate to all the universe the nature of rebellion. It will be seen that all who have forsaken the divine precepts have placed themselves on the side of Satan, in warfare against Christ. When the prince of this world shall be judged, and all who have united with him shall share his fate, the whole universe as witnesses to the sentence will declare, “Just and true are Thy ways, Thou King of saints.” Revelation 15:3. In the final execution of the judgment it will be seen that no cause for sin exists. When the Judge of all the earth shall demand of Satan, “Why hast thou rebelled against Me, and robbed Me of the subjects of My kingdom?” the originator of evil can render no excuse. Every mouth will be stopped, and all the hosts of rebellion will be speechless. The whole universe will have become witnesses to the nature and results of sin. And its utter extermination, which in the beginning would have brought fear to angels and dishonour to God, will now vindicate His love and establish His honour before the universe. Never will evil again be manifest. Says the Word of God, “Affliction shall not rise up the second time.” Nahum 1:9. A tested and proved creation will never again be turned from allegiance to Him whose character has been fully manifested before them.’ The Faith I Live By, page 71.

What part do God’s people play in vindicating His justice and His character? Isaiah 43:10-12.

NOTE: ‘“Ye are My witnesses, saith the Lord, that I am God.” Isaiah 43:12. This also we shall be in eternity. For what was the great controversy permitted to continue throughout the ages? Why was it that Satan’s existence was not cut short at the outset of his rebellion? It was that the universe might be convinced of God’s justice in His dealing with evil; that sin might receive eternal condemnation. In the plan of redemption there are heights and depths that eternity itself can never exhaust, marvels into which the angels desire to look. The redeemed only, of all created beings, have in their own experience known the actual conflict with sin; they have wrought with Christ, and, as even the angels could not do, have entered into the fellowship of His sufferings; will they have no testimony as to the science of redemption, nothing that will be of worth to unfallen beings? Even now, “unto the principalities and the powers in the heavenly places” is “made known through the church the manifold wisdom of God.”’ Education, page 308.

Lesson 8: February 19-25

‘ Ye shall afflict your souls’

MEMORY VERSE: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ Isaiah 58:1.

STUDY HELP: Testimonies, volume 5, pages 467-476.

LESSON AIM: To show what the Bible means by afflicting your soul.

LESSON SCRIPTURE: Isaiah 58.

Introduction

‘The work specified in these words [Isaiah 58] is the work God requires His people to do. It is a work of God’s own appointment. With the work of advocating the commandments of God and repairing the breach that has been made in the law of God, we are to mingle compassion for suffering humanity. We are to show supreme love to God; we are to exalt His memorial, which has been trodden down by unholy feet; and with this we are to manifest mercy, benevolence, and the tenderest pity for the fallen race. “Thou shalt love thy neighbour as thyself.” As a people we must take hold of this work. Love revealed for suffering humanity gives significance and power to the truth.’ Welfare Ministry, page 32.

‘Show My people their transgressions’

What call is made to prepare God’s people for the Day of Atonement? Isaiah 58:1

NOTE: ‘The command is given: “Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.” It is not the wicked world, but those whom the Lord designates as “My people,” that are to be reproved for their transgressions.’ Great Controversy, page 452.

‘ Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, “Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins” (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God.’ Selected Messages, book 1, page 126.

What impression is given by the religious life of God’s people? Isaiah 58:2.

NOTE: ‘He declares further: “Yet they seek Me daily, and delight to know My ways, as a nation that did righteousness, and forsook not the ordinance of their God.” Isaiah 58:1, 2. Here is brought to view a class who think themselves righteous and appear to manifest great interest in the service of God; but the stern and solemn rebuke of the Searcher of hearts proves them to be trampling upon the divine precepts.’ Great Controversy, page 452.

‘Ye shall not fast as ye do this day’

What lack do God’s people themselves perceive in their religious life? Isaiah 58:3, first part.

NOTE: ‘A people are here addressed who make high profession, who are in the habit of praying, and who delight in religious exercises; yet there is a lack. They realise that their prayers are not answered; their zealous, earnest efforts are not observed in heaven, and they earnestly inquire why the Lord makes them no returns.’ Testimonies, volume 2, page147.

‘ The people here described realise that they have not the favour of God; but instead of seeking His favour in His own way, they enter into a controversy with God. They ask why, since they observe so many ceremonies, the Lord does not give them special recognition.’ SDA Bible Commentary, volume 4, page 1150.

What does God perceive in the religious observances of His people? Isaiah 58:3, last part-4.

NOTE: ‘These fasts are only outward show, mere pretence, a mockery of humility. These worshipers, while mourning and lamenting, retain all their objectionable traits of character. Their hearts are not humbled, nor cleansed from spiritual defilement. They have not received the softening showers of the grace of God. They are destitute of the Holy Spirit, destitute of the sweetness of the heavenly influence. They manifest no repentance, nor faith that works by love and purifies the soul. They are unjust and selfish in their dealings, mercilessly oppressing those whom they regard as their inferiors. Yet they charge God with a neglect to manifest His power to them, and exalt them above others because of their righteousness. The Lord sends them a message of positive reproof, showing why they are not visited by His grace’ SDA Bible Commentary, volume 4, page 1150.

‘Is not this the fast that I have chosen?’

How does God express His dislike of merely formal religion? Isaiah 58:5.

NOTE: ‘It is possible to manifest apparent zeal in the service of God, to offer prayers and observe fasts, and yet not be acknowledged of the Lord. When our prayers are offered in self-confidence, when we fail to watch, and bring our actions into harmony with our prayers, we are not accounted worshipers in the sight of heaven. We are destitute of the faith that works by love and purifies the soul… Let no one think that to bow the head as a bulrush will take the place of true humility. Such humility is a sham; for where meekness does not exist in the heart, it will not be manifested in the life.’ Review & Herald, June 5, 1894.

What would the Lord prefer to see in the religious life of His people? Isaiah 58:6-7.

NOTE: ‘Let it be printed on the mind that mercy and the love of God are to be expressed to the children of God. Search heaven and earth, and there is no truth revealed more powerful than that which is manifested in mercy to the very ones who need your sympathy and aid in breaking the yoke, and setting free the oppressed. Here the truth is lived, the truth is obeyed, the truth is taught as it is in Jesus. There is a great amount of truth professed, but truth practised in relieving our fellow men is of great influence, reaching unto heaven, and compassing eternity. Every soul in our world is on trial; every man’s experience, the common life history, tells in unmistakable language whether he is a doer of Christ’s words and His works. There is constantly recurring a large array of little things that God alone sees; to act out in these things the principles of truth will bring a precious reward. The great and important things are recognised by nearly all, but the knitting of these things with the supposed smaller things of life and closely connecting them as one, is too rarely done by professed Christians. Religion is too much profession, and too little reality.’ This Day With God, page