Revelation 14
Smith, Uriah, (1897). Daniel and Revelation: A Verse by Verse Study of these Important Books of the Bible, Review and Herald Publishing Company
Colored images from The Virtual Bible Snapshot Project
Chapter 14 — The Three Messages
“The Hour of His Judgment is Come”, “Babylon Is Fallen”, “The Commandments of God and the Faith of Jesus A Glorious Culmination — The 144,000 — The Proclamation of the Advent — A Moral Fall — The Severest Denunciation of Wrath in all the Bible — The Commandments of God — A Blessing on the Dead — Wickedness Swallowed Up.
VERSE 1. And I looked, and, lo, a Lamb stood on the Mount Sion, and with him an hundred and forty and four thousand, having his Father’s name written in their foreheads. 2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3. And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. 5. And in their mouth was found no guile: for they are without fault before the throne of God.
IT is a pleasing feature of the prophetic word that the people of God are never brought into positions of trial and difficulty, and there abandoned. Taking them down into scenes of danger, the voice of prophecy does not there cease, leaving them to guess their fate, in doubt, perhaps despair, as to the final result; but it takes them through to the end, and shows the issue in every conflict. The first five verses of Revelation 14 are an instance of this. The 13th chapter closed with the people of God, a small and apparently weak and defenseless company, in deadly conflict with the mightiest powers of earth which the dragon is able to muster to his service. A decree is passed, backed up by the supreme power of the land, that they shall worship the image and receive the mark, under pain of death if [583] they refuse to comply. What can the people of God do in such a conflict and in such an extremity? What will become of them? Glance forward with the apostle to the very next scene in the program, and what do we behold? — The very same company standing on Mount Zion with the Lamb, — a victorious company, harping on symphonious harps their triumph in the court of heaven. Thus are we assured that when the time of our conflict with the powers of darkness comes, deliverance is not only certain, but will immediately be given. That the 144,000 here seen on Mount Zion are the saints who were just before brought to view as objects of the wrath of the beast and his image, there are the very best of reasons for believing.
1. They are identical with those sealed in Revelation 7, who have already been shown to be the righteous who are alive at the second coming of Christ.
2. They are the overcomers in the sixth or Philadelphian state of the church. (See Revelation 3:11, 12.)
3. They are “redeemed from among men” (verse 4), an expression which can be applicable only to those who are translated from among the living. Paul labored, if by any means he might attain to a resurrection out from among the dead. Philippians 3:11. This is the hope of those who sleep in Jesus, — a resurrection from the dead. A redemption from among men, from among the living, must mean a different thing, and can mean only one thing, and that is translation. Hence the 144,000 are the living saints, who will be translated at the second coming of Christ. (See on verse 13, note.)
On what Mount Zion does John see this company standing? — The Mount Zion above; for the voice of harpers, which no doubt is uttered by these very ones, is heard from heaven; the same Zion from which the Lord utters his voice when he speaks to his people in close connection with the coming of the Son of man. Joel 3:16; Hebrews 12:26-28; Revelation 16:17. A just consideration of the fact that there is a Mount Zion in heaven, and a Jerusalem above, would be a powerful antidote for the hallucination of the doctrine known as “The Age to Come.” [584]
A few more particulars only respecting the 144,000, in addition to those given in chapter 7, will claim notice in these brief remarks.
1. They have the name of the Lamb’s Father in their foreheads. In chapter 7, they are said to have the seal of God in their foreheads. An important key to an understanding of the seal of God is thus furnished us; for we at once perceive that the Father regards his name as his seal. That commandment of the law which contains God’s name is therefore the seal of the law. The Sabbath commandment is the only one which has this; that is, that contains the descriptive title which distinguishes the true God from all false gods. Wherever this was placed, there the Father’s name was said to be (Deuteronomy 12:5, 14, 18, 21; 14:23; 16:2, 6; etc.); and whoever keeps this commandment has, consequently, the seal of the living God.
2. They sing a new song which no other company is able to learn. In chapter 15:3, it is called the song of Moses and the song of the Lamb. The song of Moses, as may be seen by reference to Exodus 15, was the song of his experience and deliverance. Therefore the song of the 144,000, is the song of their deliverance. No others can join in it; for no other company will have had an experience like theirs.
3. They were not defiled with women. A woman is in Scripture the symbol of a church, a virtuous woman representing a pure church, a corrupt woman an apostate church. It is, then, a characteristic of this company that at the time of their deliverance they are not defiled with, or have no connection with, the fallen churches of the land. Yet we are not to understand that they never had any connection with these churches; for it is only at a certain time that people become defiled by them. In chapter 18:4, we find a call issued to the people of God while they are in Babylon, to come out, lest they become partakers of her sins. Heeding that call, and leaving her connection, they escape the defilement of her sins. So of the 144,000; though some of them may have once had a connection with corrupt churches, they sever that connection when it would become sin to retain it longer. [585]
4. They follow the lamb whithersoever he goeth. We understand that this is spoken of them in their redeemed state. They are the special companions of their glorified Lord in the kingdom.
Chapter 7:17, speaking of the same company and at the same time, says, “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters.”
5. They are “first-fruits” unto God and the Lamb. This term appears to be applied to different ones to denote especial conditions. Christ is the first-fruits as the antitype of the wave-sheaf. The first receivers of the gospel are called by James (chapter 1:18) a kind of first-fruits. So the 144,000, ripening up for the heavenly garner here on earth during the troublous scenes of the last days, being translated to heaven without seeing death, and occupying a pre-eminent position, are, in this sense, as would seem very consistent, called first-fruits unto God and the Lamb. With this description of the 144,000 triumphant, the line of prophecy commencing with chapter 12 comes to a close.
VERSE 6. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7. Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters. 8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 9. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11. And the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 12. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
The First Message. — Another scene and another chain of prophetic events is introduced in these verses. We know that this is so, because the preceding verses of this chapter describe [586] a company of the redeemed in the immortal state — a scene which constitutes a part of the prophetic chain commencing with the first verse of chapter 12, and with which that chain of events closes; for no prophecy goes beyond the immortal state; and whenever we are brought in a line of prophecy to the end of the world, we know that that line there ends, and that what is introduced subsequently belongs to a new series of events. The Revelation in particular is composed of these independent prophetic chains, as has already been set forth, of which fact, previous to this instance, we have had a number of examples. The messages described in these verses are known as “the three angels’ messages of Revelation 14.” We are justified in applying to them the ordinals, first, second, and third, by the prophecy itself; for the last one is distinctly called “the third angel,” from which it follows that the one preceding was the second angel; and the one before that, the first angel.
These angels are evidently symbolic; for the work assigned them is that of preaching the everlasting gospel to the people. But the preaching of the gospel has not been intrusted to literal angels; it has been committed unto men, who are responsible for this sacred trust placed in their hands. Each of these three angels, therefore, symbolizes a body of religious teachers, who are commissioned to make known to their fellow men the special truths which constitute the burden of these messages respectively.
But we are to consider further that angels, literally, are intensely interested in the work of grace among men, being sent forth to minister to those who shall be heirs of salvation. And as there is order in all the movements and appointments of the heavenly world, it may not be fanciful to suppose that a literal angel has charge and oversight of the work of each message. Hebrews 1:14; Revelation 1:1; 22:16.
In these symbols we see the sharp contrast the Bible draws between earthly and heavenly things. Whenever earthly governments are to be represented, — even the best of them, — the most appropriate symbol that can be found is a cruel and [587] ravenous wild beast; but when the work of God is to be set forth, an angel, clad in beauty and girt with power, is taken to symbolize it. The importance of the work set forth in the verses last quoted will be apparent to any one who will attentively study them. Whenever these messages are due, and are proclaimed, they must, from the very nature of the case, constitute the great theme of interest for that generation. We do not mean that the great mass of mankind then living will give them attention; for in every age of the world, the present truth for that time has been generally overlooked; but they will constitute the theme to which the people would pay most earnest regard if they were awake to that which concerns their highest interests. When God commissions his ministers to announce to the world that the hour of his Judgment is come, that Babylon has fallen, and that whoever worships the beast and his image must drink of his wrath poured out unmingled into the cup of his indignation,
— a threatening more terrible than any other which can be found in the Scriptures of truth, — no man, except at the peril of his soul, can treat these warnings as non-essential, passing them by with neglect and disregard. Hence the necessity for the most earnest endeavor in every age, and especially in the present age, when so many evidences betoken the soon-coming of earth’s final crisis, to understand the work of the Lord, lest we lose the benefit of the present truth. This angel of Revelation 14:6 is called “another angel,” from the fact that John had previously seen an angel flying through heaven in a similar manner, as described in chapter 8:13, proclaiming that the last three of the series of seven trumpets were woe trumpets. This was near the close of the sixth century (See under chapter 8:12.)
The first point to be determined is the chronology of this message. When may the proclamation, “The hour of his Judgment is come,” be consistently expected? The bare possibility that it may be in our own day renders it very becoming in us to examine this question with serious attention; but the great probability, nay, more, the positive proof that this is so, [588] which will appear in the development of this argument, should set every pulse bounding, and every heart beating high with a sense of the thrilling importance of this hour.
Three positions only are possible on this question of the chronology of this prophecy, and as might be expected, all of them are taken by different expositors. These positions are (1) That this message has been given in the past; as, first, in the days of the apostles; or, secondly, in the days of the Reformers; (2) that it is to be given in a future age; or (3) that it belongs to the present generation. We inquire, first, respecting the past. The very nature of the message forbids the idea that it could have been given in the apostles’ days. They did not proclaim that the hour of God’s Judgment had come. If they had, it would not have been true, and their message would have been stamped with the infamy of falsehood. They did have something to say, however, respecting the Judgment; but they pointed to an indefinite future for its accomplishment. In Matthew 10:15; 11:21-24, a quotation from Christ’s own words, the judgment of Sodom and Gomorrah, Tyre,
Sidon, Chorazin, and Capernaum, was located indefinitely in the future from that day. Paul declared to the superstitious Athenians that God had appointed a day in which he would judge the world. Acts 17:31. He reasoned before Felix “of righteousness, temperance, and judgment to come.” Acts 24:25. To the Romans he wrote, directing their minds forward to a day when God should judge the secrets of men by Jesus Christ. Romans 2:16. He pointed the Corinthians forChapter ward to a time when we must all appear before the judgment seat of Christ. 2 Corinthians 5:10.
James wrote to the brethren scattered abroad that they were, at some time in the future, to be judged by the law of liberty. James 2:12. And both Peter and Jude speak of the first rebel angels as reserved unto the Judgment of the great day, still in the future at that time (2 Peter 2:4; Jude 6), to which the ungodly in this world are also reserved. 2 Peter 2:9. How different is all this from ringing out upon the world the startling declaration that “the hour of his Judgment is come!”
— a sound [589] which must be heard whenever the solemn message before us is fulfilled. From the days of the apostles nothing has taken place which any one, so far as we are aware, could construe into a suggestion of the fulfillment of the message, till we come to the Reformation of the sixteenth century. Here some seem disposed to make quite a determined stand, claiming that Luther and his colaborers gave the first message, and that the two following messages have been given since his day. This is a question to be decided by historical fact rather than by argument; and hence we inquire for the evidence that the Reformers made any such proclamation.
Their teaching has been very fully recorded, and their writings preserved. When and where did they arouse the world with the proclamation that the hour of God’s Judgment had come? We find no record that such was the burden of their preaching at all. On the contrary, it is recorded of Luther that he placed the Judgment some three hundred years in the future from his day. Such records ought to be decisive, so far as the Reformers are concerned.
The foregoing considerations being sufficient to forbid utterly the application of the message to the past, we now turn to that view which locates it in a future age. By “future age” is meant a period subsequent to the second advent; and the reason urged for locating the message in that age is the fact that John saw the angel flying through heaven, immediately after having seen the Lamb standing on Mount Zion with the 144,000, which is a future event. If the book of Revelation were one consecutive prophecy, there would be force in this reasoning; but as it consists of a series of independent lines of prophecy, and as it has already been shown that one such chain ends with verse 5 of this chapter, and a new one begins with verse 6, the foregoing view cannot be urged. To show that the message cannot have its fulfillment in a future age, it will be sufficient to remark: —
1. The apostolic commission extended only to the “harvest,” which is the end of the world. If, therefore, this angel with the “everlasting gospel” comes after that event, he [590] preaches another gospel, and subjects himself to the anathema of Paul in Galatians 1:8.
2. The second message cannot, of course, be given before the first; but the second message announces the fall of Babylon, and a voice is heard from heaven after that, saying, “Come out of her, my people.” How absurd to locate this after the second advent of Christ, seeing that all God’s people, both living and dead, are at that time caught up to meet the Lord in the air, to be thence forward forever with him. They cannot be called out of Babylon after this. Christ does not take them to Babylon, but to the Father’s house, where there are many mansions. John 14:2, 3.
3. A glance at the third angel’s message, which must be fulfilled in a future age if the first one is, will still further show the absurdity of this view. This message warns against the worship of the beast, which refers, beyond question, to the papal beast. But the papal beast is destroyed and given to the burning flame when Christ comes. Han. 7:11; 2 Thessalonians 2:8. He goes into the lake of fire at that time, to disturb the saints of the Most High no more. Revelation 19:20.
Why will people involve themselves in the absurdity of locating a message against the worship of the beast at a time when the beast has ceased to exist, and his worship is impossible? In verse 18 of Revelation 14, a blessing is pronounced upon the dead which die in the Lord “from henceforth;” that is, from the time the third message begins to be given. This is a complete demonstration of the fact that the message must be given prior to the first resurrection; for after that event all who have a part therein (and this includes all, both living and dead, who are not assigned to the second death) become as the angels of God, and can die no more. We therefore dismiss this view concerning the future age as unscriptural, absurd, and impossible.
We are now prepared to examine the third view, that the message belongs to the present generation. The argument on the two preceding points has done much to establish the present proposition; for if the message has not been given in the [591] past, and cannot be given in the future after Christ comes, where else can we locate it but in the present generation, if we are in the last days, as we suppose? Indeed, the very nature of the message itself confines it to the last generation of men. It proclaims the hour of God’s Judgment come. But the Judgment pertains to the closing up of the work of salvation for the world; and the proclamation announcing its approach can therefore be made only as we come near the end. It is further shown that the message belongs to the present time when it is proved that this angel is identical with the angel of Revelation 10, who utters his message in this generation. That the first angel of Revelation 14 and the angel of Revelation 10 are identical, see argument on the latter chapter. But the strongest and most conclusive evidence that the message belongs to the present time will consist in finding some movement in this generation through which its fulfillment has been, or is, going forward. On this point we refer to a movement of which it would now be hard to find any one who is wholly ignorant. It is the great Advent movement of the present century. As early as 1831, Wm. Miller, of Low Hampton, N. Y., by an earnest and consistent study of the prophecies, was led to the conclusion that the gospel dispensation was near its close. He placed the termination, which he thought would occur at the end of the prophetic periods, about the year 1843.
This date was afterward extended to the autumn of 1844. (See diagram and argument under Daniel 9:24-27.) We call his investigations a consistent study of the prophecies, because he adopted that rule of interpretation which will be found lying at the base of every religious reformation, and of every advance movement in prophetic knowledge; namely, to take all the language of the Scriptures, just as we would that of any other book, to be literal, unless the context or the laws of language require it to be understood figuratively; and to let scripture interpret scripture. True, on a vital point he made a mistake, as will be explained hereafter; but in principle, and in a great number of particulars, he was correct. He was on the right road, and made an immense [592] advance over every theological system of his day.
When he began to promulgate his views, they met with general favor, and were followed by great religions awakenings in different parts of the land. Soon a multitude of colaborers gathered around his standard, among whom may be mentioned such men as F. G. Brown, Chas. Fitch, Josiah Litch, J. V. Himes, and others, who were then
eminent for piety, and men of influence in the religious world. The period marked by the years 1840-1844 was one of intense activity and great progress in this work. A message was proclaimed to the world which bore every characteristic of a fulfillment of the proclamation of Revelation 14:6, 7. The preaching was emphatically such as might be called the everlasting (age-lasting) gospel. It pertained to the closing up of this age, and the incoming of the everlasting age (αἰών) of the King of righteousness. It was that gospel of the kingdom which Christ declared should be preached in all the world for a witness unto all nations, and then the end should come. Matthew 24:14. The fulfillment of either of these scriptures involves the preaching of the nearness of the end. The gospel could not be preached to all nations as a sign of the end, unless it was understood to be such, and the proximity of the end was at least one of its leading themes. The Advent Herald of Dec. 14, 1850, well expressed the truth on this point in the following language: —
“As an indication of the approach of the end, there was, however, to be seen another angel flying through the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6. The burden of this angel was to be the same gospel which had been before proclaimed; but connected with it was the additional motive of the proximity of the kingdom — ‘saying with a loud voice,
Fear God, and give glory to him; for the hour of his Judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.’ Verse 7. No mere preaching of the gospel, without announcing its proximity, could fulfill this message.” [593]
The persons who were engaged in this movement supposed it to be a fulfillment of prophecy, and claimed that they were giving the message of Revelation 14:6, 7.
With this movement also began the fulfillment of the parable of the ten virgins, recorded in Matthew 25, which our Lord uttered to illustrate and enforce the doctrine of his second coming, and the end of the world, which he had just set forth in Matthew 24. Those who became interested in this movement went forth to meet the Bridegroom; that is, they were aroused to expect the coming of Christ, and to look and wait for his return from heaven. The Bridegroom tarried.
The first point of expectation, the close of the year 1843, which according to Jewish reckoning ended in the spring of 1844, passed by, and the Lord did not come. While he tarried, they all slumbered and slept. Surprised by the unexpected doubt and uncertainty into which they were thrown, the interest of the people began to wane, and their efforts to flag. At midnight there was a cry made, “Behold, the Bridegroom cometh! go ye out to meet him.” Midway between the spring of 1844, where it was at first supposed that the 2300 days would terminate, and that point in the autumn of 1844 to which it was afterward ascertained that they really extended, just such a cry as this was suddenly raised. Involuntarily, this very phraseology was adopted: “Behold, the Bridegroom cometh.” The cause of this sudden arousing was the discovery that the great prophetic period of 2300 days (years) of Daniel 8:14, did not end in the spring of 1844, but would
extend to the autumn of that year, and consequently that the time at which they supposed they were warranted to look for the appearing of the Lord had not passed by, but was indeed at the door. At the same time, the relation between the type and the antitype relating to the cleansing of the sanctuary was partially seen. The prophecy declared that at the end of the 2300 days, the sanctuary should be cleansed; and as in the type the sanctuary was cleansed on the tenth day of the seventh month of the Jewish year, that point in the autumn of 1844 was accordingly fixed upon for the termination of the 2300 [594] years. It fell on the 22d of October. Between the midsummer of 1844, when the light on these subjects was first seen, and the day and month above named when the 2300 years terminated, perhaps no movement ever exhibited greater activity than this respecting the soon coming of Christ, and in no cause was ever more accomplished in so short a space of time. A religious wave swept over this country, and the nation was stirred as no people have been stirred since the opening of the great Reformation of the sixteenth century. This was called the “seventh-month movement,” and was more particularly confined to the United States and Canada.
But the general movement respecting the second advent of Christ, and the proclamation that “the hour of his Judgment is come,” was not confined to this hemisphere. It was worldwide. It fulfilled in this respect the proclamation of the angel “to every nation and kindred and tongue and people.” In Advent Tracts, Vol. II, p. 135, Mourant Brock, an English writer, is quoted as saying: —
“It is not merely in Great Britain that the expectation of the near return of the Redeemer is entertained, and the voice of warning raised, but also in America, India, and on the continent of Europe. In America, about three hundred ministers of the word are thus preaching ‘this gospel of the kingdom;’ while in this country [Great Britain], about seven hundred of the Church of England are raising the same cry.”
Dr. Joseph Wolff traveled in Arabia Felix, through the region inhabited by the descendants of Hobab, Moses’ father-in-law. In his Mission to Bokhara, he speaks as follows of a book which he saw in Yemen: —
“The Arabs of this place have a book called ‘Seera,’ which treats of the second coming of Christ, and his reign in glory! In Yemen, I spent six days with the Rechabites. ‘They drink no wine, plant no vineyards, sow no seed, live in tents, and remember the words of Jonadab, the son of Rechab.’ With them were the children of Israel of the tribe of Dan, who reside near Terim in
Hatramawt, who expect, in common with the children of Rechab, the speedy arrival of the Messiah in the clouds of heaven.” [595] The Voice of the Church, by D. T. Taylor, pp. 342-344, speaks as follows concerning the wide diffusion of the advent sentiment: — “In Wurtemburg, there is a Christian colony numbering hundreds, who look for the speedy advent of Christ; also another of like belief on the shores of the Caspian; the Molokaners, a large body of Dissenters from the Russian Greek Church, residing on the shores of the Baltic — a very pious people, of whom it is said, ‘Taking the Bible alone for their creed, the norm of their faith is simply the Holy Scriptures’ — are characterized by the ‘expectation of Christ’s immediate and visible reign upon earth.’ In Russia, the doctrine of Christ’s coming and reign is preached to some extent, and received by many of the lower class. It has been extensively agitated in Germany, particularly in the south part among the Moravians. In Norway, charts and books on the advent have been circulated extensively, and the doctrine has been received by many. Among the Tartars in Tartary, there prevails an expectation of Christ’s advent about this time. English and American publications on this doctrine have been sent to Holland, Germany, India, Ireland, Constantinople, Rome, and to nearly every missionary station on the globe. At the Turk’s Islands, it has been received to some extent among the Wesleyans.
“Mr. Fox, a Scottish missionary to the Teloogoo people, was a believer in Christ’s soon
coming. James McGregor Bertram, a Scottish missionary of the Baptist order at St. Helena, has
sounded the cry extensively on that island, making many converts and premillennialists; he has
also preached it at South Africa at the missionary stations there. David N. Lord informs us that
a large proportion of the missionaries who have gone from Great Britain to make known the
gospel to the heathen, and who are now laboring in Asia and Africa, are millenarians; and Joseph
Wolff, D. D., according to his journals, between the years 1821 and 1845, proclaimed the Lord’s
speedy advent in Palestine, Egypt, on the shores of the Red Sea, Mesopotamia, the Crimea,
Persia, Georgia, throughout the Ottoman empire, in Greece, Arabia, Toorkistan, Bokhara, [596]
Afghanistan, Cashmere, Hindostan, Thibet, Holland, Scotland, and Ireland, at Constantinople,
Jerusalem, St. Helena, also on shipboard in the Mediterranean, and at New York City to all
486 | Daniel and the Revelation
denominations. He declares he has preached among Jews, Turks, Mohammedans, Parsees, Hindoos,
Chaldeans, Yeseedes, Syrians, Sabeans, to pashas, sheiks, shahs, the kings of Organtsh and
Bokhara, the queen of Greece, etc.; and of his extraordinary labors, the Investigator says, ‘No
individual has, perhaps, given greater publicity to the doctrine of the second coming of the Lord
Jesus Christ than has this well-known missionary to the world. Wherever he goes, he proclaims
the approaching advent of the Messiah in glory.’”
Elder J. N. Andrews, in his work on The Three Messages of Revelation 1432-35:6-12,
speaks as follows concerning the message under consideration: —
“None can deny that this world-wide warning of impending judgment has been given. The
nature of the evidence adduced in its support now claims our attention, as furnishing the most
conclusive testimony that it was a message from Heaven.
“All the great outlines of the world’s prophetic history were shown to be complete in the
present generation. The great prophetic chain of Daniel 2, also those of chapters 7, 8, 11, and 12,
were shown to be just accomplished. The same was true of our Lord’s prophetic description of the
gospel dispensation. Matthew 24; Mark 13; Luke 21. The prophetic periods of Daniel 7, 8, 9, 12;
Revelation 11, 12, 13, were shown to harmonize with, and unitedly to sustain, this great proclamation.
The signs in the heavens and upon the earth and sea, in the church and among the nations,
with one voice bore witness to the warning which God addressed to the human family. Joel 2:30,
31; Matthew 24:29-31; Mark 13:24-26; Luke 21:25-36; 2 Timothy 3; 2 Peter 3; Revelation 6:12,
13. And besides the mighty array of evidence on which this warning was based, the great outpouring
of the Holy Spirit in connection with this proclamation set the seal of Heaven to its truth. [597]
“The warning of John the Baptist, which was to prepare the way for the first advent of our
Lord, was of short duration, and limited in its extent. For each prophetic testimony which sustained
the work of John, we have several which support the proclamation of Christ’s near advent. John had
not the aid of the press to disseminate his proclamation, nor the facility of Nahum’s chariots; he was
a humble man, dressed in camel’s hair, and he performed no miracles. If the Pharisees and lawyers
rejected the counsel of God against themselves in not being baptized of John, how great must be
the guilt of those who reject the warning sent by God to prepare the way of the second advent!
“But those were disappointed who expected the Lord in 1843 and 1844. This fact is with
many a sufficient reason for rejecting all the testimony in this case. We acknowledge the disappointment,
but cannot acknowledge that this furnishes a just reason for denying the hand of God
in this work. The Jewish church was disappointed when, at the close of the work of John the Baptist,
Jesus presented himself as the promised Messiah. And the trusting disciples were most sadly
disappointed when he whom they expected to deliver Israel was by wicked hands taken and slain.
And after his resurrection, when they expected him to restore again the kingdom to Israel, they
Chapter 14 — The Three Messages | 487
could not but be disappointed when they understood that he was going away to his Father, and
that they were to be left for a long season to tribulation and anguish. But disappointment does not
prove that God has no hand in the guidance of his people. It should lead them to correct their
errors, but it should not lead them to cast away their confidence in God. It was because the children
of Israel were disappointed in the wilderness that they so often denied divine guidance. They
are set forth as an admonition to us, that we should not fall after the same example of unbelief.
“But it must be apparent to every student of the Scriptures, that the angel who proclaims
the hour of God’s Judgment does not give the latest message of mercy. Revelation 14 presents
[598] two other and latest proclamations before the close of human probation. This fact alone is
sufficient to prove that the coming of the Lord does not take place until the second and third
proclamations have been added to the first. The same thing may also be seen in the fact that after
the angel of chapter 10 has sworn that time shall be no longer, another work of prophesying
before many people and nations is announced. Hence we understand that the first angel preaches
the hour of God’s Judgment come; that is, he preaches the termination of the prophetic periods;
and that this is the time which he swears shall be no longer.
“The Judgment does of necessity commence before the advent of Christ; for he comes to
execute the judgment (Jude 14, 15; Revelation 22:12; 2 Timothy 4:1); and at the sound of the
last trumpet he confers immortality upon every one of the righteous, and passes by all the
wicked. The investigative Judgment does therefore precede the execution of the same by the
Saviour. It is the province of the Father to preside in this investigative work, as set forth in
Daniel 7. At this tribunal, the Son closes up his work as high priest, and is crowned king. Thence
he comes to earth to execute the decisions of his Father. It is this work of judgment by the
Father which the first angel introduces.
“The great period of 2300 days, which was the most important period in marking the definite
time in that proclamation, extends to the cleansing of the sanctuary. That the cleansing of the
sanctuary is not the cleansing of any part of the earth, but that it is the last work of our great High
Priest in the heavenly tabernacle before his advent to the earth, has been clearly shown. [See on
Daniel 8:14.] And we understand that it is while the work of cleansing the sanctuary is taking
place, that the latest message of mercy is proclaimed. Thus it will be seen that the prophetic periods,
and the proclamation which is based upon them, do not extend to the coming of the Lord.”
That the mistake made by Adventists in 1844 was not in the time, has been shown by the
argument on the seventy weeks and twenty-three hundred days in Daniel 9; that it was [599] in
the nature of the event to occur at the end of those days, has been shown in the argument on the
sanctuary in Daniel 8. Supposing that the earth was the sanctuary, and that its cleansing was to
be accomplished by fire at the revelation of the Lord from heaven, they naturally looked for the
488 | Daniel and the Revelation
appearing of Christ at the end of the days. And through their misapprehension on this point,
they met with a crushing disappointment, though everything which the prophecy declared, and
everything which they were warranted to expect, took place with absolute accuracy at that time.
There the cleansing of the sanctuary began; but this did not bring Christ to this earth, for the
earth is not the sanctuary; and its cleansing does not involve the destruction of the earth, for it is
accomplished with the blood of a sacrificial offering, not with fire. Here was the bitterness of the
little book to the church. Revelation 10:10. Here was the coming of one like the Son of man, not
to this earth, but to the Ancient of days. Daniel 7:13, 14. Here was the coming of the Bridegroom
to the marriage, as set forth in the parable of the ten virgins in Matthew 25. We have
spoken of the midnight cry of that parable in the summer of 1844. The foolish virgins then said
to the wise, “Give us of your oil; for our lamps are gone [margin, going] out.” The wise answered,
“Go and buy for yourselves.” And while they went to buy, the Bridegroom came. This is not the
coming of Christ to this earth; for it is a coming which precedes the marriage; but the marriage,
that is, the reception of the kingdom (see on chapter 21), must precede his coming to this earth
to receive to himself his people, who are to be the guests at the marriage supper. Luke 19:12;
Revelation 19:7-9. This coming, in the parable, must therefore be the same as the coming to the
Ancient of days spoken of in Daniel 7:13, 14.
And they that were ready went in with him to the marriage, and the door was shut. After
the Bridegroom comes to the marriage, there is an examination of guests to see who are ready to
participate in the ceremony, according to the parable of Matthew 22:1-13. As the last thing
before the marriage, the King comes in to see the guests, to ascertain if all are properly [600]
arrayed in the wedding garment; and whoever, after due examination, is found with the garment
on, and is accepted by the King, never after loses that garment, hut is sure of immortality. But this
question of fitness for the kingdom can be determined only by the investigative Judgment of the
sanctuary. This closing work in the sanctuary, therefore, which is the cleansing of the sanctuary,
and the atonement, is nothing else than the examination of the guests to see who have on the
wedding garment; and, consequently, until this work is finished, it is not determined who are
“ready” to go in to the marriage. “They that were ready went in with him to the marriage.” By this
short expression we are carried from the time when the Bridegroom comes to the marriage,
entirely through the period of the cleansing of the sanctuary, or the examination of the guests;
and when this is concluded, probation will end, and the door will be shut.
The connection of the parable with the message under examination is now apparent. It
brings to view a period of making ready the guests for the marriage of the Lamb, which is the
work of Judgment to which the message brings us when it declares, “The hour of his Judgment
is come.” This message was to be proclaimed with a loud voice. It went forth with the power thus
Chapter 14 — The Three Messages | 489
indicated between the years 1840-44, more especially in the seventh-month movement of the
latter year, bringing us to the end of the 2300 days, when the work of Judgment commenced as
Christ began the work of cleansing the sanctuary.
But, as has been already shown, this did not bring the close of probation, but only the period
of the investigative Judgment. In this Judgment we are now living; and during this time other
messages are proclaimed, as the prophecy further declares.
The Second Message. — This message, following the first, is announced (verse 8) in these few
words: “And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because
she made all nations drink of the wine of the wrath of her fornication.” The chronology of this
message is determined, to a great extent, by that of the first message. [601] This cannot precede that;
but that, as has been shown, is confined to the last days; yet this must be given before the end, for
no move of this kind is possible after that event. It is therefore a part of that religious movement
which takes place in the last days with especial reference to the coming of Christ.
The inquiries therefore naturally follow: What is meant by the term Babylon? what is its fall?
and how is it fulfilled? As to the etymology of the word, we learn something from the marginal
readings of Genesis 10:10 and 11:9. The beginning of Nimrod’s kingdom was Babel, or Babylon;
and the place was so called because God there confounded the language of the builders of the
tower; and the word means confusion. The word is here used figuratively to designate the great
symbolic city of the book of Revelation, probably with special reference to the signification of the
term, and the circumstances from which it originated. It applies to something on which, as
specifying its chief characteristic, may be written the word “confusion.”
There are but three possible objects to which the word can be applied; and these are (1) the
apostate religious world in general, (2) the papal church in particular, and (3) the city of Rome.
In examining these terms, we shall first show what Babylon is not.
1. Babylon is not confined to the Romish Church. That this church is a very prominent
component part of great Babylon, is not denied. The descriptions of chapter 17 seem to apply
very particularly to that church. But the name which she bears on her forehead, “Mystery, Babylon
the Great, the Mother of Harlots and Abominations of the Earth,” reveals other family connections.
If this church is the mother, who are the daughters? The fact that these daughters are
spoken of, shows that there are other religious bodies besides the Romish Church which come
under this designation. Again, there is to be a call made in connection with this message, “Come
out of her, my people” (Revelation 18:1-4); and as this message is located in the present generation,
it follows, if no other church but the Romish is included in Babylon, that the people [602] of
God, as a body, are now found in the commission of that church, and are to be called out. But
this conclusion, no Protestant, at least, will be willing to adopt.
490 | Daniel and the Revelation
2. Babylon is not the city of Rome. The argument relied upon to show that the city of Rome
is the Babylon of the Apocalypse runs thus: “The angel told John that the woman which he had
seen was the great city which reigneth over the kings of the earth, and that the seven heads of the
beast are seven mountains upon which the woman sitteth.” And then, taking the city and the
mountains to be literal, and finding Rome built upon just seven hills, the application is made at
once to literal Rome.
The principle upon which this interpretation rests is the assumption that the explanation of
a symbol must always be literal. It falls to the ground the moment it can be shown that symbols
are sometimes explained by substituting for them other symbols, and then explaining the latter.
This can easily be done. In Revelation 11:3, the symbol of the two witnesses is introduced. The
next verse reads: “These are the two olive trees and the two candlesticks standing before the God
of the earth.” In this case, the first symbol is said to be the same as another symbol which is elsewhere
clearly explained. So in the case before us. “The seven heads are seven mountains,” and
“The woman is that great city;” and it will not be difficult to show that the mountains and the
city are both used symbolically. The reader’s attention is asked to the following points: —
(1.) We are informed in chapter 13 that one of the seven heads was wounded to death.
This head therefore cannot be a literal mountain; for it would be folly to speak of wounding a
mountain to death.
(2.) Each of the seven heads has a crown upon it. But whoever saw a literal mountain with
a crown upon it?
(3.) The seven heads are evidently successive in order of time; for we read, “Five are fallen,
and one is, and the other is not yet come.” Revelation 17. But the seven hills on which Rome is
built, are not successive, and it would be absurd to apply such language to them. [603]
(4.) According to Daniel 7:6, compared with Daniel 8:8, 22, heads denote governments;
and according to Daniel 2:35, 44; Jeremiah 51:25, mountains denote kingdoms. According to
these facts, the version of Revelation 17:9, 10 given by Professor Whiting, which is a literal translation
of the text, removes all obscurity: “The seven heads are seven mountains on which the
woman sitteth, and they are seven kings.” It will thus be seen that the angel represents the heads
as mountains, and then explains the mountains to be seven successive kings, or forms of government.
The meaning is transferred from one symbol to another, and then an explanation given of
the second symbol.
From the foregoing argument, it follows that the “woman” cannot represent a literal city; for the
mountains upon which the woman sitteth being symbolic, a literal city cannot sit upon symbolic
mountains. Again, Rome was the seat of the dragon of chapter 12, and this was transferred to the
Chapter 14 — The Three Messages | 491
beast (Revelation 13:2), thus becoming the seat of the beast; but it would be a singular mixing of
figures to take the seat, which is sat upon by the beast, and make that a woman sitting upon the beast.
(5.) Were the city of Rome the Babylon of the Apocalypse, what nonsense should we have
in chapter 18:1-4; for in this case the fall of Babylon would be the overthrow and destruction of
the city, in fact, its utter consumption by fire, according to verse 8. But mark what takes place
after the fall. Babylon becomes a habitation of devils, the hold of every foul spirit, and a cage of
every unclean and hateful bird. How can this happen to a city after that city is destroyed, even
being utterly burned with fire? But worse still, after all this a voice is heard, saying, “Come out of
her, my people.” Are God’s people in Rome? — Not to any great extent, even in her best estate.
But how many can we suppose to be there, to be called out, after the city is burned with fire? It
is not necessary to say more to show that Babylon cannot be the city of Rome.
3. Babylon signifies the universal worldly church. Having seen that it cannot be any one of
the only other three possible objects to which it could be applied, it must mean this. But [604] we
are not left to this a priori kind of reasoning on this subject. Babylon is called a woman. A woman,
used as a symbol, signifies a church. The woman of chapter 12 was interpreted to mean a church.
The woman of chapter 17 should undoubtedly be interpreted as signifying also a church. The
character of the woman determines the character of the church represented, a chaste woman
standing for a pure church, a vile woman for an impure or apostate church. The woman Babylon
is herself a harlot, and the mother of daughters like herself. This circumstance, as well as the name
itself, shows that Babylon is not limited to any single ecclesiastical body, but must be composed of
many. It must take in all of a like nature, and represent the entire corrupt or apostate church of the
earth. This will perhaps explain the language of Revelation 18:24, which represents that when
God makes requisition upon great Babylon for the blood of his martyrs, in her will be found “the
blood of prophets, and of saints, and of all” that have been slain upon the earth. The Greek Church
is the established church of Russia and Greece; the Lutheran Church is the established church of
Prussia, Holland, Sweden, Norway, and a part of the smaller German states; England has Episcopacy
for her state religion; and other countries have their established religions, and zealously
oppose dissenters. Babylon has made all nations drunken with the wine of her fornication, that is,
her false doctrines; it can therefore symbolize nothing less than the universal worldly church.
The great city, Babylon, is spoken of as composed of three divisions. So the great religions of
the world may be arranged under three heads. The first, oldest, and most wide-spread is paganism,
separately symbolized under the form of a dragon; the second is the great Romish apostasy, symbolized
by the beast; and the third is the daughters, or descendants from that church. Under this
head comes the two-horned beast, though that does not embrace it all. War, oppression, conformity
to the world, the worship of mammon, the creed-power, pursuit of pleasure, and the mainte492
| Daniel and the Revelation
nance of very many errors of the old Romish Church, identify, with sad and faithful accuracy, [605]
the great body of the Protestant churches as an important constituent part of this great Babylon.
A glance at some of the ways in which the Protestant church has deported herself will still
further show this. Rome, having the power, destroyed vast multitudes of those whom she adjudged
heretics. The Protestant church has shown the same spirit. Witness the burning of Michael Servetus
by the Protestants of Geneva with John Calvin at their head. Witness the long-continued
oppression of dissenters by the Church of England. Witness the hanging of Quakers and whipping
of Baptists even by the Puritan fathers of New England, themselves fugitives from like
oppression by the Church of England. But these, some may say, are things of the past. Very true;
yet they show that when persons governed by strong religious prejudice have the power to coerce
dissenters, they cannot forbear to use it — a state of things which we look for in this country
under a further fulfillment of the closing prophecy of chapter 13.
Mark also how far they have departed from the teachings of Christ in other respects. Christ
forbade his people to seek after the treasures of this world. But the popular church, as a body,
exhibits greater eagerness for wealth than do worldlings themselves. In how many churches does
mammon bear rule! Christ says, “Be not ye called Rabbi,” that is, master, or doctor; “for one is
your Master, even Christ.” To do this is to partake of that same spirit which has led aspiring men
to assume to be the head of the church, the successors of St. Peter, the vicegerent of Christ, and
a god upon earth. Yet how many in the Protestant church, in imitation of the Romish, adopt the
title of “Reverend,” which in our version of the Scriptures is applied to God alone: “Holy and
reverend is his name.” But not content with this, some become “Very Reverend,” and “Right
Reverend,” and “Doctors of Divinity.” The New Testament speaks in the most decided terms
against adornments and extravagance in dress; yet where shall we look for a display of the latest
fashions, the most costly attire, the most gaudy adornments, the richest diamonds, and the most
[606] dazzling jewelry, except in a fashionable assembly in a Protestant church on a pleasant
Sunday? Such is now the state of the religious world, that many, in pursuit of their vocation as
lawyers, doctors, politicians, merchant kings, etc., seek through the avenue of church connection
success in business, honor in society, high offices in the nation, and lucrative positions everywhere.
And much more of this will be seen, when, as already explained, church and state shall be
united in America, and a religious profession shall become a qualification for political office. To
adopt the form of godliness from such motives must be most abominable in the sight of God; yet
these very classes are welcomed by the churches, because it will make them still more popular.
Babylon is represented as trafficking in the souls of men. A custom common in the Church
of England would seem to come under this head. There, vacant livings are sometimes set up for
sale, and the highest bidder, regardless of his moral qualifications or religious standing, becomes
Chapter 14 — The Three Messages | 493
the possessor of the revenue belonging to the position, and the pastor of the people of that
parish. To come to the United States, look at all the arts and devices resorted to, to draw the
multitude, not to convert and save them, but to gain their patronage and influence. The most
disastrous result of all this is that the minister must preach smooth things, and tickle fashionable
ears with pleasing fables.
It was the will of Christ that his, church should be one. He prayed that his disciples might
be one, as he and the Father were one; for this would give power to his gospel, and cause the
world to believe in him. Instead of this, look at the confusion that exists in the Protestant world,
the many sectional walls that divide it up into a network of societies, and the many creeds, discordant
as the languages of those who were dispersed at the tower of Babel. God is not the
author of all these. It is just this state of things which the word Babylon, as a descriptive term,
appropriately designates. It is evidently used for this very purpose, and not at all as a term of
reproach. Instead of being stirred with feelings of resentment when this [607] term is mentioned,
people should rather examine their position, to see if in faith or practice they are guilty of any
connection with this great city of confusion, and if so, separate at once therefrom.
The true church is a chaste virgin. 2 Corinthians 11:2. The church that is joined with the
world in friendship, is a harlot. It is this unlawful connection with the kings of the earth that
constitutes her the great harlot of the Apocalypse. Revelation 17. Thus the Jewish Church, at first
espoused to the Lord (Jeremiah, chapters 2, 3, and 31:32), became a harlot. Ezekiel 16. This
church, when thus apostatized from God, was called Sodom (Isaiah 1), just as “the great city”
(Babylon) is so called in Revelation 11. The unlawful union with the world, of which Babylon is
guilty, is positive proof that it is not the civil power. That the people of God are in her midst just
before her overthrow is proof that she is professedly a religious body. For these reasons, it is not
very evident that the Babylon of the Apocalypse is the professed church united with the world.
The fall of Babylon will next claim attention. Having now learned what constitutes Babylon,
it will not be difficult to decide what is meant by the declaration that Babylon is fallen. As
Babylon is not a literal city, the fall cannot be a literal overthrow. We have already seen what an
absurdity this would involve. And besides, between the fall and the destruction of Babylon, the
clearest distinction is maintained by the prophecy itself. Babylon “falls” before it is with violence
“thrown down,” as a millstone cast into the sea, and “utterly burned with fire.” The fall is therefore
a moral fall; for after the fall, the voice is addressed to the people of God who are still in her connection,
“Come out of her, my people;” and the reason is immediately given, — “that ye be not
partakers of her sins, and that ye receive not of her plagues.” Babylon therefore still exists to sin,
and her plagues are still future, after the fall.
494 | Daniel and the Revelation
Those who make Babylon apply exclusively to the papacy, claim that the fall of Babylon is
the loss of civil power by the [608] papal church. But such a view would be inconsistent with the
prophecy in several particulars: —
1. Babylon falls because she makes all nations drink of her wine, or instils among them her
false doctrines. But this by no means caused the loss of the pope’s temporal power; on the contrary,
it was the very means by which he so long maintained his supremacy.
2. Because of the fall of Babylon, she becomes the hold of foul spirits and hateful birds; but
such is not at all the result to Rome of the loss of civil power.
3. The people of God are called out of Babylon on account of her increasing sinfulness
resulting from the fall; but the loss of the temporal power of the papacy constitutes no additional
reason why the people of God should leave that church.
The reason given why Babylon meets with this moral fall is “because she made all nations
drink of the wine of the wrath [not anger, but intense passion] of her fornication.” There is but
one thing to which this can refer, and that is false doctrines. She has corrupted the pure truths of
God’s word, and made the nations drunken with pleasing fables. Among the doctrines she teaches
contrary to the word of God, may be mentioned the following: —
1. The doctrine of a temporal millennium, or a thousand years of peace and prosperity and
righteousness all over the earth before the second coming of Christ. This doctrine is especially
calculated to shut the ears of the people against the evidences of the second advent near, and will
probably lull as many souls into a state of carnal security which will lead to their final ruin as any
heresy which has ever been devised by the great enemy of truth.
2. Sprinkling instead of immersion, which is the only Scriptural mode of baptism, and a fitting
memorial of the burial and resurrection of our Lord, for which purpose it was designed. Having
corrupted this ordinance, and destroyed it as a memorial of the resurrection of Christ, the way was
prepared for the substitution of something else for this purpose, which she attempted in — [609]
3. The change of the Sabbath of the fourth commandment, the seventh day, into the festival
of Sunday, as the rest-day of the Lord and a memorial of his resurrection, which has never been
commanded, and can by no possible means appropriately commemorate that event. Fathered by
heathenism as “the wild solar holiday of all pagan times,” Sunday was led to the font by the pope,
and christened as an institution of the gospel church. Thus an attempt was made to destroy a
memorial which the great God had set up of his own magnificent creative work, and erect another
in its stead to commemorate the resurrection of Christ, for which there was no occasion, as the
Lord himself had already provided a memorial for that purpose.
Chapter 14 — The Three Messages | 495
4. The doctrine of the natural immortality of the soul. This also was derived from the
pagan world. As distinguished converts from heathenism entered the ranks of Christians, they
soon became “Fathers of the church,” and foster-fathers of this pernicious doctrine as a part of
divine truth. This error nullifies the two great Scripture doctrines of the resurrection and the
general Judgment, and furnishes a well-laid track for the car of modern Spiritualism with its
load of pollution. From it have sprung such other evil doctrines as the conscious state of the
dead, saint-worship, Mariolatry, purgatory, reward at death, prayers and baptisms for the dead,
eternal torment, and Universalism.
5. The doctrine that the saints, as unclothed, immaterialized spirits, find their eternal inheritance
in far-away, indefinable regions, “beyond the bounds of time and space.” Thus multitudes
have been turned away from the Scriptural view that this present earth is to be destroyed by fire
at the day of Judgment and perdition of ungodly men, and that from its ashes the voice of
Omnipotence will evoke a new earth, which will be the future everlasting kingdom of glory, and
which the saints will possess as their eternal inheritance.
6. That the coming of Christ is a spiritual, not a literal event, and was fulfilled at the destruction
of Jerusalem, or is fulfilled in conversion, in death, in Spiritualism, etc. How many minds
have by such teaching been forever closed against [610] the Scriptural view that the second coming
of Christ is a future, definite event, literal, personal, visible, resulting in destruction to all his foes,
and everlasting life to all his people!
7. Trailing the standard of godliness into the very dust. Men are made to believe that a form
of godliness is all-sufficient, and that the words, “Lord, Lord,” though repeated as an empty formula,
will be a safe passport to the kingdom of heaven. If any one doubts this statement, let him
listen to the next funeral discourse, or visit the cemetery, and mark what the tombstones say.
The world has gone almost stark mad in the pursuit of riches and honor; but in these things
the church takes the lead, and thus openly sanctions what the Lord strictly forbade. If the
churches were united as they should be, what a stumbling-block would be taken out of the way
of sinners! And if it were not for the false doctrines which she has instilled into the minds of all
men, how the plain truths of the Bible would move the world! But people are held by these, as
under the stupefying influence of the most powerful intoxicant.
To come now more particularly to the application of the prophecy concerning the fall of
Babylon, let us see how the religious world stood with reference to the possibility of such a change,
when the time came for the proclamation of this message, in connection with the first message,
about the year 1844. Paganism was only apostasy and corruption in the beginning, and is so still;
and no moral fall is possible there. Catholicism has been for centuries about as low in the scale as
it is possible for a church to sink. No room for a moral fall in that church. Two great branches of
496 | Daniel and the Revelation
Babylon were, therefore, when the second message became due, in so low a condition morally that
a further declension with them was scarcely possible. Not so, however, with the Protestant branch
of this great city. These churches, which commenced the great work of reformation from papal
corruption, had done some noble work. They had run well for a season. They reached a moral plane
vastly higher than that of the other divisions named. They were, in a word, in such a position that
with them a moral fall was possible. [611] The conclusion is therefore inevitable that the message
announcing the fall had reference almost wholly to the Protestant churches.
The question may then be asked why this announcement was not made sooner, if so large
a portion of Babylon, the pagan and papal divisions, had been so long fallen. And the answer is
at hand: Babylon, as a whole, could not be said to be fallen so long as one division of it remained
unfallen. It could not be announced, therefore, till a change for the worse came over the Protestant
world, and the truth, through which alone the path of progress lay, had been deliberately
discarded. But when this took place, and a moral fall was experienced in this last division, then
the announcement concerning Babylon as a whole could be made, as it could not have been
made before, — “Babylon is fallen.”
It may be proper to inquire further how the reason assigned for the fall of Babylon, namely,
because she made all nations drink of the wine of the wrath of her fornication, would apply to
the Protestant churches at the time in question. And the answer is, It would apply most pertinently.
The fault with Babylon lies in her confusion and false doctrines. Because she industriously
propagates these, clinging to them when light and truth which would correct them is offered, she
falls. With the Protestant churches, the time had come for an advance to higher religious ground.
They could accept the proffered light and truth, and reach the higher attainment, or they could
reject it, and lose their spirituality and favor with God, or, in other words, experience a moral fall.
The truth which God saw fit to use as an instrument in this work was the first message. The hour
of God’s Judgment come, and the approximate second advent of Christ, was the doctrine
preached. After listening long enough to see the blessing that attended the doctrine, and the
good results that flowed from it, the churches, as a whole, rejected it with scorn and scoffing. They
were thereby tested; for they then plainly betrayed the fact that their hearts were with the world,
not with the Lord, and that they preferred to have it so. But the message would have healed the
evils then [612] existing in the religions world. The prophet exclaims, perhaps with reference to
this very time, “We would have healed Babylon, but she is not healed.” Jeremiah 51:9. Do you ask
how we know this would have been the effect of receiving the message? We answer, Because this
was the effect with all who did receive it. They came from different denominations, and their
denominational barriers were leveled to the ground; conflicting creeds were shivered to atoms;
the unscriptural hope of a temporal millennium was abandoned; false views of the second advent
Chapter 14 — The Three Messages | 497
were corrected; pride and conformity to the world were swept away; wrongs were made right;
hearts were united in the sweetest fellowship; and love and joy reigned supreme. If the doctrine
did this for the few who did receive it, it would have done the same for all, if all had received it.
But the message was rejected; and what was the result? The result upon those who rejected
it will be spoken of by and by; the result upon those who received it, demands mention here.
Everywhere throughout the land the cry was raised, “Babylon is fallen,” and, in anticipation of
the movement brought to view in Revelation 18:1-4, they added, “Come out of her, my people;”
and about fifty thousand severed their connection with the denominations where they were not
allowed to hold and proclaim their views in peace.
A marked change then came over the churches in respect to their spiritual condition. On
the hypothesis that the proclamation of the second coming of Christ was in the order of prophetic
fulfilment, and that the message was the “present truth” for that time, the result could not
have been different. When a person refuses the light, he necessarily shuts himself in darkness;
when he rejects truth, he inevitably forges the shackles of error about his own limbs. Loss of
spirituality — a moral fall — must follow. This the churches experienced. They chose to adhere
to old errors, and still promulgate their false doctrines among the people. The light of truth must
therefore leave them. Some of them felt and deplored the change. A few testimonies from their
own writers will describe their condition at that time. [613]
The Christian Palladium of May 15, 1844, spoke in the following mournful strain: “In
every direction we hear the dolorous sound, wafting upon every breeze of heaven, chilling as
the blast from the icebergs of the north, settling like an incubus on the breasts of the timid,
and drinking up the energies of the weak, that lukewarmness, division, anarchy, and desolation
are distressing the borders of Zion.”
In 1844 the Religious Telescope used the following language: “We have never witnessed such
a general declension of religion as at the present. Truly, the church should awake, and search into
the cause of this affliction; for as an affliction every one that loves Zion must view it. When we
call to mind how ‘few and far between’ cases of true conversion are, and the almost unparalleled
impenitence and hardness of sinners, we almost involuntarily exclaim, ‘Has God forgotten to be
gracious? or is the door of mercy closed?’”
About that time, proclamations of fasts and seasons of prayer for the return of the Holy Spirit
were sent out in the religious papers. Even the Philadelphia Sun of Nov. 11, 1844, had the following:
“The undersigned ministers and members of various denominations in Philadelphia and vicinity,
solemnly believing that the present signs of the times — the spiritual dearth of our churches generally
and the extreme evils in the world around us — seem to call loudly on all Christians for a special
498 | Daniel and the Revelation
season of prayer, do therefore hereby agree, by divine permission, to unite in a week of special prayer to
Almighty God, for the outpouring of his Holy Spirit on our city, our country, and the world.”
Professor Finney, editor of the Oberlin Evangelist, in February, 1844, said: “We have had the
facts before our minds, that, in general, the Protestant churches of our country, as such, were either
apathetic or hostile to nearly all the moral reforms of the age. There are partial exceptions, yet not
enough to render the fact otherwise than general. We have also another corroborative fact, — the
almost universal absence of revival influence in the churches. The spiritual apathy is almost allpervading,
and is fearfully deep; so the religious [614] press of the whole land testifies. Very extensively,
church-members are becoming devotees of fashion, joining hands with the ungodly in parties
of pleasure, in dancing, in festivities, etc. But we need not expand this painful subject. Suffice it that
the evidence thickens and rolls heavily upon us, to show that the churches generally are becoming sadly
degenerate. They have gone very far from the Lord, and he has withdrawn himself from them.”
Should it be said that our views of the moral fall and spiritual dearth of the churches are
shown to be incorrect by the great revivals of 1858, the testimony of the leading Congregational
and Baptist papers of Boston relative to these revivals would correct that impression.
The Congregationalist, November, 1858, said: “The revival piety of our churches is not such
that one can confidently infer, from its mere existence, its legitimate, practical fruits. It ought, for
example, to be as certain, after such a shower of grace, that the treasuries of our benevolent societies
would be filled, as it is after a plentiful rain that the streams will swell in their channels. But
the managers of our societies are bewailing the feebleness of the sympathy and aid of the churches.
“There is another and sadder illustration of the same general truth. The Watchman and
Reflector recently stated that there had never been among the Baptists so lamentable a spread of
church dissension as prevails at present; and the sad fact is mentioned that this sin infects the
very churches which shared most largely in the late revival. And the still more melancholy fact is
added that these alienations date back their origin, in most cases, to the very midst of that scene
of awakening. Even a glance at the weekly journals of our own denomination will evince that the
evil is by no means confined to the Baptists. Our own columns have, perhaps, never borne so
humiliating a record of contentions and ecclesiastical litigations as during the last few months.”
A Presbyterian pastor of Belfast, Ireland (1858), used the following language respecting the
then recent revivals in this country, according to the New York Independent of December, 1859: [615]
“The determination to crush all ministers who say a word against their national sin [slavery], the
determination to suffocate and suppress the plain teachings of Scripture, can be persisted in and carried
out at the very time these New York Christians are expecting the religious world to hail their
revivals. Until the wretchedly degraded churches of America do the work of God in their own land,
Chapter 14 — The Three Messages | 499
they have no spiritual vitality to communicate to others; their revivals are in the religious world what
their flaunted cries of liberty, intermingled with the groans of the slave, are in the political.”
During the time of the great Irish revival of 1859, the General Assembly of the Presbyterian
Church of Ireland held its session in Belfast. Of a strange scene that occurred in that Assembly
the Belfast News Letter of September 30, said: “Here in this venerable body of ministers and
elders, we find two ministers openly giving each other the lie, and the whole General Assembly
turned into a scene of confusion bordering upon a riot.”
This is a sad and deplorable picture; and what has been the course of events, and the tendency
in the deportment of professed Christians, since that time? There is considerable spasmodic action
in some localities, and much effort put forth by sensational revivalists to excite the emotions, but no
permanent good seems to be accomplished, and the standard of godliness sinks lower and lower.
Some new features have been added to the facilities for church work, and have now come to
be considered almost indispensable appendages to the house of worship; and one of these is nothing
less than a well-appointed kitchen, where the feast can be made ready, and dainty delicacies
prepared for the most perverted appetite. One instance may serve as an illustration of all in this
line. When the “Centenary Methodist Episcopal Church” was erected in Chicago, the Tribune, of
that city, in its description of the building, made particular mention of the following features: —
“Beneath the vestibule and parlors is a basement, consisting of a large dining-hall, furnished
with table accommodations [616] for one hundred and fifty persons; a kitchen, with cooking apparatus,
sinks, closets, dressing-rooms, etc. The basement, under the vestibule and parlors, secures
some desirable advantages; the social gatherings can be made agreeable and pleasant without
introducing the refreshments into the lecture room or parlors.”
Think of a kitchen as being considered a necessary apartment in a house of worship! What
would the venerable and godly church fathers and mothers of a generation ago have thought of
this? The Scriptures declare that eating and drinking and pleasure-seeking, instead of Godserving,
even on the part of professed Christians, will characterize the last days as a sign of the
times. Luke 17:26-30; 2 Timothy 3:4, 5. Have we not reached the time when this is fulfilled?
What indulgence is there in the whole catalogue of worldly pleasures which is not openly tolerated
in the church — nay, which is not largely fostered by the church? Dancing, card-playing,
theater-going, horse-racing, gambling, lotteries, festivals, fairs, and all forms of gluttony, are freely
patronized in religious circles, and many of these things for so-called religious purposes.
Not many years ago, an entertainment was devised for the benefit of a church in New
Orleans, of such a nature that it required a handbill to describe it, reading as follows: —
500 | Daniel and the Revelation
“Benefit of Christ’s Church Parochial School. Near the dancing platform are a splendid
booth and a large canvas tent, with seats reserved for the accommodation of ladies and children.
The patrons of this church, as well as the public, will here find a soda-water stand and confectionery,
a. restaurant filled with everything to satisfy the appetites of epicureans; and also a splendid
bar, stocked with the choicest kinds of liquors, cigars, etc.”
The New York Observer copied this, with the following remarks: —
“This is a copy of a handbill conspicuously posted in New Orleans at the present time. The
church for which this splendid bar is to be opened is called Christ’s church; but our private opinion
is, if Christ attends the fair, he will come with a [617] scourge of large cords, and drive out every man
and woman who dishonors his house and name with such things as these. Call it a church if you
will; but for Christ’s sake, O New Orleans people, don’t call it Christ’s church. Anything but that!”
To whatever denomination this church belonged, it shows just the same what is done in
these days in the name of religion.
As an illustration of the effect of church lotteries, the Watchman relates the following: —
“A member of a church went to his pastor, and entreated his personal intercession with his
favorite son, who had become ruinously addicted to the vice of gambling. The pastor consented,
and seeking the young man, found him in his chamber. He commenced his lecture; but before he
concluded, the young man laid his hand upon his arm, and drew his attention to a pile of splendid
volumes that stood upon the table. ‘Well,’ said the young man, ‘these volumes were won by
me at a fair given in your church; they were my first venture. But for that lottery, under the
patronage of a Christian church, I should never have become a gambler.’”
A minister, B. F. Booth, speaks as follows in the Golden Censer: —
“I hide my face in shame, when I hear of a governor of a State being compelled to call upon
the law-making department of his State to pass laws to counteract the swindling carried on
under the auspices of the church, under the name of church fairs, festivals, and other forms of
‘pious’ church gambling.”
Pages might be filled with statements from leading men and papers in the religious world,
acknowledging the low condition of the churches generally, and the many evil practices of which
they are unblushingly guilty; but it is unnecessary to multiply testimony on this point. The sad
and deplorable fact is too evident to be denied.
The leading Methodist paper, the Christian Advocate, of Aug. 30, 1883, contains an article
headed “The Greatest of Questions,” from which we copy these statements: — [618]
“1. Disguise it as you like, the church, in a general sense, is spiritually in a rapid decline.
While it grows in numbers and money, it is becoming extremely feeble and limited in its
Chapter 14 — The Three Messages | 501
spirituality, both in the pulpit and the pew. It is assuming the shape and character of the
church at Laodicea.
“2. There are thousands of ministers, local and Conference, and many thousands of the laity,
who are as dead and worthless as barren fig-trees. They contribute nothing of a temporal or
spiritual nature to the progress and triumphs of the gospel throughout the earth. If all these dry
bones in our church and its congregations could be resurrected, and brought into requisition by
faithful, active service, what new and glorious manifestations of divine power would break forth!”
The New York Independent of Dec. 3, 1896, gave an article from D. L. Moody, from which
the following is an extract: —
“In a recent issue of your paper I saw an article from a contributor which stated that there
were over three thousand churches in the Congregational and Presbyterian bodies of this country
that did not report a single member added by profession of faith last year. Can this be true?
The thought has taken such hold of me that I can’t get it out of my mind. It is enough almost to
send a thrill of horror through the soul of every Christian.
“If this is the case with these two large denominations, what must be the condition of the
others also? Are we all going to sit still and let this thing continue? Shall our religious newspapers
and our pulpits keep their mouths closed like. ‘dumb dogs that cannot bark’ to warn people
of approaching danger? Should we not all lift up our voice like a trumpet about this matter?
What must the Son of God think of such a result of our labor as this? What must an unbelieving
world think about a Christianity that can’t bring forth any more fruit? And have we no care for
the multitudes of souls going down to perdition every year while we all sit and look on? And this
country of ours, where will it be in the next ten years, if we don’t awake out of sleep?” [619]
The second angel’s message is addressed to those organizations where the people of God are
mainly to be found; for they are specially addressed as being in Babylon, and at a certain time are
called out. The message applies to the present generation; and now God’s people are to be looked
for, certainly, in the Protestant organizations of Christendom. But as these churches depart farther
and farther from God, they at length reach such a condition that true Christians can no
longer maintain a connection with them; and then they will be called out. This we look for in the
future, in fulfillment of Revelation 18:1-4. We believe it will come, when, in addition to their
corruptions, the churches begin to raise against the saints the hand of oppression. (See further
under the chapter last named.)
The Third Message. — Commencing with verse 9, the third message reads as follows: “And
the third angel followed them, saying with a loud voice, If any man worship the beast and his
image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of
the wrath of God, which is poured out without mixture into the cup of his indignation; and he
502 | Daniel and the Revelation
shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence
of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no
rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of
his name. Here is the patience of the saints: here are they that keep the commandments of God,
and the faith of Jesus.”
This is a message of most fearful import. No severer threatening of divine wrath can be
found in all the Bible. The sin against which it warns must be a terrible sin, and it must be one so
plainly defined that all who will may understand it, and thus know how to avoid the judgments
denounced against it.
It will be noticed that these messages are cumulative; that is, one does not cease when
another is introduced. Thus, for a time the first message was the only one going forth. The second
message was introduced, but that did not put an end to the first. From that time there were two
messages. The third [620] followed them, not to supersede them, but only to join with them, so
that we now have three messages going forth simultaneously, or, rather, a threefold message,
embracing the truths of all three, the last one, of course, being the leading proclamation. Till the
work is done, it will never cease to be true that the hour of God’s judgment has come, nor that
Babylon has fallen; and these facts still continue to be proclaimed in connection with the truths
introduced by the third message.
There will also be noticed a logical connection between the messages themselves. Taking our
stand just before the first message was introduced, we see the Protestant religious world sadly in
need of reformation. Division and confusion reigned among the churches. They were still clinging
to many papal errors and superstitions. The power of the gospel was impaired in their hands. To
correct these evils, the doctrine of the second coming of Christ was introduced, and proclaimed
with power. They should have received it, and been quickened by it into new life, as they would
have been had they received it. Instead of this, they rejected it, and suffered the consequences
spiritually. Then followed the second message, announcing the result of that rejection, and declaring
what was not only a fact in itself, but a judicial judgment of God upon them for their recreancy
in this respect; namely, that God had departed from them, and they had met with a moral fall.
This did not have the effect to arouse them, and lead them to correct their errors, as it was
sufficient to do had they been willing to be admonished and corrected. And now what follows?
— The way is open for a still further retrograde movement, — for deeper apostasy and still
greater evils. The powers of darkness will press forward their work, and if the churches still persist
in this course of shunning light and rejecting truth, they will soon find themselves worshiping
the beast and receiving his mark. This will be the logical sequence of that course of action which
commenced with the rejection of the first message. And now another proclamation is sent forth,
Chapter 14 — The Three Messages | 503
504 | Daniel and the Revelation
announcing in solemn tones that if any man shall do this, he shall drink of the wine of the wrath
of God, which is poured out without [621] mixture into the cup of his indignation. That is to say,
you rejected the first message, and met with a moral fall; continue to reject truth and disregard
the warnings sent out, and you will exhaust God’s last means of grace, and by and by meet with
a literal destruction for which there will be no remedy. This is as severe a threatening as God can
make to be inflicted in this life, and it is the last. A few will heed it and be saved; the multitude
will pass on, and perish.
The proclamation of the third message is the last special religious movement to be made
before the Lord appears; for immediately following this, John beholds one like the Son of man
coming upon a great white cloud to reap the harvest of the earth. This can represent nothing else
than the second coming of Christ. If, therefore, the coming of Christ is at the door, the time has
come for the proclamation of this message. There are many who claim the name “Adventist,” and
who with voice and pen are earnestly teaching that we are in the last days of time, and that the
coming of Christ is at the door; but when we remind them of this prophecy, they are suddenly at
sea, without anchor, chart, or compass. They know not what to do with it. They can see as well as
we that if what they are teaching respecting the coming of Christ is true, and the Lord is at hand,
somewhere — yes, all over the land — should be heard the warning notes of this third message.
It is now due; and if it is not now going forth, it follows that we are not in the last days, or that
this prophecy is a failure; but this they cannot consistently admit. At the same time, they know
that they are not giving it, and they do not claim to be giving it; and they can point to none who
are giving it, except it be a certain class who profess that that is the very work they are doing. But
to admit the claims of this class would be to condemn themselves. Their perplexity would be
deserving of commiseration, were it not that those who will accept an embarrassing dilemma
rather than acknowledge the truth, are not justly entitled to much sympathy.
The arguments on the two preceding messages fix the chronology of the third, and show
that it belongs to the present [622] time; but, as in the case of the former, the best evidence in
behalf of the proposition that the message is now going to the world, is to be able to point to
events which demonstrate the fulfilment. Having identified the first message as a leading proclamation
with the great Advent movement of 1840-44, and having seen the fulfillment of the
second message in connection with that movement in the latter year, let us look at what has
transpired since that time.
When the time passed in 1844, the whole Adventist body was thrown into more or less
confusion. Many gave up the movement entirely; more jumped to the conclusion that the argument
on the time was wrong, and immediately went to work to readjust the prophetic periods,
and set a new time for the Lord to come — a work in which they have continued more or less to
Chapter 14 — The Three Messages | 505
the present time, fixing a new date as each one passed by, to the scandal of the Advent movement,
and the discredit, so far as their limited influence extended, of all prophetical study; a few, searching
closely and candidly for the cause of the mistake, were confirmed in their views of the
providential character of the Advent movement, and the correctness of the argument on the
time, but saw that a mistake had been made on the subject of the sanctuary, by which the disappointment
could be explained. They learned, that the sanctuary was not this earth, as had been
supposed; that the cleansing was not to be by fire; and that the prophecy on this point did not
involve the coming of the Lord at all. They found in the Scriptures very clear evidence, that the
sanctuary referred to was the temple in heaven, which Paul calls “the sanctuary,” the “true tabernacle,
which the Lord pitched and not man;” and that its cleansing, according to the type, would
consist of the final ministration of the priest in the second apartment, or most holy place. They
then saw that the time had come for the fulfillment of Revelation 11:19: “And the temple of God
was opened in heaven, and there was seen in his temple the ark of his testament.”
Having their attention thus called to the ark, they were naturally led to an examination of the
law contained in the ark. [623] That the ark contained the law was evident from the very name
applied to it. It was called “the ark of his testament;” but it would not have been the ark of his
“testament,” and it could not have been so called, had it not contained the law. Here, then, was the
ark in heaven, the great antitype of the ark, which, during the typical dispensation, existed here on
earth; and the law which this heavenly ark contained must consequently be the great original of
which the law on the tables in the earthly ark was but a transcript, or copy; and both must read
precisely alike, word for word, jot for jot, tittle for tittle. To suppose otherwise would involve not
only falsehood, but the greatest absurdity. That law, then, is still the law of God’s government, and
its fourth precept, now as in the beginning, demands the observance of the seventh day of the
week as the Sabbath. No one who admits the argument on the sanctuary pretends to dispute this
point. Thus the Sabbath reform was brought to view; and it was seen that whatever had been done
in opposition to this law, especially in the introduction of a day of rest and worship which destroyed
the Sabbath of Jehovah, must be the work of the papal beast, that power which was to oppose
God, and try to exalt himself above him. But this is the very work in reference to which the third
angel utters his warning; hence it began to be seen that the period of the third message synchronizes
with the period of the cleansing of the sanctuary, which began with the ending of the 2300
days in 1844, and that the proclamation is based on the great truths developed by this subject.
Thus the dawning light of the third message rose upon the church. But they saw at once that
the world would have a right to demand of those who professed to be giving that message, an
explanation of all the symbols which it contains, — the beast, the image, the worship, and the
mark; hence these points were made subjects of special study. The testimony of the Scriptures was
506 | Daniel and the Revelation
found to be clear and abundant; and it did not take a great while to formulate from the truths
revealed, definite statements and propositions in explanation of all these points. [624]
The argument showing what constitutes the beast, the image, and the mark, has already
been given in chapter 13; and it has been shown that the two-horned beast, which erects the
image and enforces the mark, is our own country, now in mid career, and hastening forward to
perform the very work assigned it in the prophecy. It is this work, and these agents, against which
the third message utters its warning, which is still further proof that this message is now in order,
and shows the most conclusive harmony in all these prophecies. The arguments we need not here
repeat; it will be sufficient to recapitulate the points established.
1. The “beast” is the Roman Catholic power.
2. The “mark of the beast” is that institution which this power has set up as proof of its
authority to legislate for the church, and command the consciences of men under sin. It consists
in a change of the law of God, by which the signature of royalty is taken from the law, — the
seventh-day Sabbath, the great memorial of Jehovah’s creative work, is torn from its place in the
decalogue, and a false and counterfeit Sabbath, the first day of the week, is set up in its stead.
3. The “image of the beast” is some ecclesiastical combination, which will resemble the beast
in being clothed with power to enforce its decrees with the pains and penalties of the civil law.
4. The two-horned beast, by which the image, after being made by the people, is given power
to speak and act, is the United States; and all but the final steps toward the formation of the
image are already seen.
5. The two-horned beast enforces the mark of the beast; that is, he establishes by law the
observance of the first day of the week, or Sunday Sabbath. What is being done in this direction
has already been noticed. The movement is urged on by individuals, by organized Sabbath committees,
by politicians, indirectly by the infidel element, by the National Reform Association, by
the American Sabbath (Sunday) Union, by the W. C. T. U., and by the Christian Endeavorers,
with their Good Citizenship Leagues, etc. [625]
But the people are not to be left to act in the dark in this matter. The third message utters a
solemn protest against all this evil. It exposes the work of the beast, shows the nature of its opposition
to the law of God, warns the people against compliance with its demands, and points out
to all the way of truth. This naturally excites opposition; and the church is led so much the more
to seek the aid of human authority in behalf of its dogmas as they are shown to lack the divine.
In the interests of these messages, the publication of a paper called the Advent Review and
Sabbath Herald, was commenced in 1850, which has continued to the present time, circulating in
every State and Territory of the Union, and in many foreign countries. The Signs of the Times,
Chapter 14 — The Three Messages | 507
published weekly in Oakland, Cal., has attained a still larger circulation. The American Sentinel,
published in New York, devoted more especially to the subject of Religious Liberty, discussed in
previous pages of this book, has a large and growing subscription list. The Present Truth, published
in London, England, and the Bible Echo, and the Southern Sentinel, in Melbourne, Australia,
are devoted to the advocacy of the same views. The South African Sentinel, has recently been
started in Cape Town, South Africa. Other periodicals have been established in different places,
and in different languages, to the number of nineteen. Besides the Central Publishing House at
Battle Creek, Mich. (with a branch office in Atlanta, Ga.), publishing houses have been established
in Oakland, Cal. (with branch offices in New York City and Kansas City); London, England;
Christiania, Norway; Melbourne, Australia; Cape Town, South Africa; Hamburg, Germany;
Basel, Switzerland; Toronto, Canada; and Chicago, Ill. The catalogue of books comprises a long
list, from the penny tract, to the three-dollar volume; and the total number of pages issued up to
Jan. 1, 1897, was over one thousand million. The list comprises books and papers in thirty-one
different languages. Thirty-six conferences have been organized in the American Union, Europe,
New Zealand, Australia, and South Africa. In all these conferences, tract and missionary societies
are organized. [626] Hundreds of ministers and evangelists are proclaiming the principles of
this message all around the world. This is a beginning, and a promise of greater things.
This movement is at least a phenomenon to be explained. We have found movements
which fulfill most strikingly and accurately the first and second messages. Here is another which
now challenges the attention of the world as a fulfillment of the third. It claims to be a fulfilment,
and asks the world to examine the credentials on which it bases its right to such a claim.
Let us look at them.
1. “The third angel followed them.” So this movement follows the two previously mentioned.
It takes up and continues the promulgation of the truths they uttered, and adds to them
what the third message involves besides.
2. The third message is characterized as a warning against the beast. So this movement
holds prominent among its themes an explanation of this symbol, telling the people what it is,
and exposing its blasphemous claims and works.
3. The third message warns all against worshiping the beast. So this movement explains how
this beast-power has brought into Christendom certain institutions which antagonize the
requirements of the Most High, and shows that if we yield to these, we worship this power.
“Know ye not,” says Paul, “that to whom ye yield yourselves servants to obey, his servants ye are
to whom ye obey?” Romans 6:16.
4. The third message warns all against receiving the mark of the beast. So this movement
makes it the burden of its work to show what the mark of the beast is, and to warn against its
508 | Daniel and the Revelation
reception. It is the more solicitous to do this, because this anti-Christian power has worked so
cunningly that the majority are deceived into making unconscious concessions to its authority. It
is shown that the mark of the beast is an institution which has been arrayed in Christian garb,
and insidiously introduced into the Christian church in such a way as to nullify the authority of
Jehovah and enthrone that of the beast. Stripped of all disguises, it is simply setting up a counterfeit
Sabbath of its own on the first day of the week, in place [627] of the Sabbath of the Lord
on the seventh day, — a usurpation which the great God cannot tolerate, and from which the
remnant church must fully clear itself before it will be prepared for the coming of Christ. Hence
the urgent warning, Let no man worship the beast or receive his mark.
5. The third message has something to say against the worship of the image of the beast. So
this movement speaks of this subject also, telling what the image will be, or at least explaining
the prophecy of the two-horned beast, which makes the image, showing that it is our own government;
that here the image is to be formed; that the prophecy concerns this generation; and
that it is evidently on the very verge of fulfilment.
There is no religious enterprise going forward in the land except this by the Seventh-day
Adventists, which claims to be a fulfillment of the third angel’s message, — no other which
holds forth, as its prominent themes, the very subjects of which this message is composed.
What shall we do with these things? Is this the fulfilment? — It must so stand, unless its claims
can be disproved; unless it can be shown that the first and second messages have not been heard;
that the positions taken in reference to the beast, image, mark, and worship are not correct; and
that all the prophecies, and signs, and evidences which show that the coming of Christ is near,
and consequently that this message is due, can be wholly set aside. But this the intelligent Bible
student will hardly undertake.
The result of the proclamation, as declared in verse 12, still further proves the correctness of
the positions here taken. It brings out a company of whom it can be said, “Here are they that keep
the commandments of God and the faith of Jesus.” In the very heart of Christendom this work
is done; and those who receive the message are rendered peculiar by their practice in reference to
the commandments of God. What difference is there in practice, and what only difference,
among Christians, in this respect? — Just this; some think that the fourth commandment is kept
by devoting the first day of the week to rest and worship; others claim that the seventh day is the
one set [628] apart to such duties, and accordingly spend its hours in this manner, resuming on the
first day their ordinary labor. No plainer line of demarcation could be drawn between two classes.
The time which one class regard as sacred, and devote to religious uses, the other look upon as
only secular, and devote to ordinary labor. One class are devoutly resting, the other zealously
laboring. One class, pursuing their worldly vocations, find the other class withdrawn from all
Chapter 14 — The Three Messages | 509
such pursuits, and the avenue of commercial intercourse abruptly closed. Thus for two days in the
week these two classes are kept apart by difference of theory and practice in regard to the fourth
commandment. On no other commandment could there be so marked a difference.
The message brings its adherents to the seventh day; for in this way only are they made
peculiar, inasmuch as an observance of the first day would not distinguish a person from the
masses who were already observing that day when the message was introduced. And in this we
find still further evidence that Sunday-keeping is the mark of the beast; for the message, presenting
as its chief burden a warning against receiving the mark of the beast, will of course bring its
adherents to discard that practice which constitutes the mark, and to adopt the opposite. It does
lead them to discard the observance of the first day of the week, and adopt that of the seventh
day. In view of this, it is at once seen that there is here more than an inference that Sundaykeeping
is the mark of the beast against which it warns us, and the observance of the seventh day,
to which it leads us, is its opposite.
This is in harmony with the argument on the seal of God, as given in chapter 7. It was there
shown that sign, seal, mark, and token are synonymous terms, and that God takes his Sabbath to
be his sign, mark, or seal, in reference to his people. Thus God has a seal, or mark, which is his
Sabbath. The beast also has a seal, or mark, which is his Sabbath. One is the seventh day; the
other is just as far removed from it as possible, even to the other extremity of the week, namely,
the first day. Christendom will at last be divided into just two [629] classes; to wit, those who are
sealed with the seal of the living God, that is, have his mark, or keep his Sabbath; and those who
are sealed with the seal of the beast, that is, have his mark, or keep his Sabbath. In reference to
this issue, the third angel’s message both enlightens and warns us.
As so much importance, according to this argument, attaches to the seventh day, the reader
may ask for some evidence that a person cannot be said to keep the commandments of God
unless he does keep the seventh day. This would involve a discussion of the whole Sabbath question,
which it is not the province of this work to give. Though it may be proper to present here,
as this much perhaps is called for in this connection, the leading facts connected with the Sabbath
institution, — facts which are fully sustained in the works referred to in note below. 1
1. The Sabbath was instituted in the beginning, at the conclusion of the first week of time.
Genesis 2:1, 2.
1 As a standard work on the question, we refer the reader to the History of the Sabbath and First Day of the Week, by
Elder J. N. Andrews, published at the Review and Herald Office, Battle Creek, Mich., in which the question as related
to the two days is thoroughly discussed from both a Biblical and a historical standpoint. But many less exhaustive
works are issued at the Office above named, according to its catalogue, and at other offices herein named, which are
conclusive, so far as they carry the argument.
510 | Daniel and the Revelation
2. It was the seventh day of that week, and was based on facts which are inseparably connected
with its very name and existence, — facts which never can become untrue, and never can
be changed. God’s resting on the seventh day made it his rest-day, or the Sabbath (rest) of the
Lord; and it can never cease to be his rest-day, as that fact never can be changed. He sanctified,
or set apart, the day then and there, the record states; and that sanctification can never cease,
unless it be removed by an act on the part of Jehovah as direct and explicit as that by which he
placed it upon the day in the beginning. No one claims that this has ever been done, and he could
not prove it if he did so claim.
3. The Sabbath has nothing in it of a typical, shadowy, or ceremonial nature; for it was instituted
before man sinned, [630] and hence belongs to a time when, in the very nature of things, a
type, or shadow, could not exist.
4. The laws and institutions which existed before man’s fall were primary in their nature; they
grew out of the relation between God and man, and man and man, and were such as would always
have remained if man never had sinned, and were not affected by his sin. In other words, they
were, in the very nature of things, immutable and eternal. Ceremonial and typical laws owed their
origin to the fact that man had sinned, as they never would have existed had this never been a fact.
These were from dispensation to dispensation subject to change; and these, and these only, were
abolished at the cross. The Sabbath law was a primary law, and therefore immutable and eternal.
5. The sanctification of the Sabbath in Eden renders its existence certain from creation to
Sinai. Here it was placed in the very bosom of the decalogue as God spoke it with an audible
voice, and wrote it with his finger on tables of stone, — circumstances which forever separate it
from ceremonial laws, and place it among the moral and eternal.
6. The Sabbath is not indefinite, any seventh day after six of labor. The law from Sinai (Exodus
20:8-11) makes it as definite as language can make it; the events that gave it birth (Genesis 2:1-3)
confine it to the definite seventh day; and the 6240 Sabbath miracles in the wilderness, three each
week for forty years; namely, (1) a double portion of manna on the sixth day, (2) the preservation
of the sixth-day manna on the seventh day, and (3) none on the seventh day (see Exodus 16), show
that it is one particular day, and not simply a proportion of time. To claim otherwise would be like
claiming that Washington’s birthday or Independence day was only a 365th part of a year, and
might be celebrated on any other day as well as the day upon which it occurred.
7. The Sabbath is a part of that law which our Lord openly declared that he came not to
destroy. On the other hand, he most solemnly affirmed that it should endure in every jot and
tittle while the earth should continue. Matthew 5:17-20. [631]
Chapter 14 — The Three Messages | 511
8. It is a part of that law which Paul declares is not made void, but established, by faith in
Christ. Romans 3:31. The ceremonial, or typical, law, which pointed to Christ and ceased at the
cross, is made void, or superseded, by faith in him. Ephesians 2:15.
9. It is a part of that royal law, a law pertaining to the King Jehovah, which James declares
is a law of liberty, and which shall judge us at the last day. God does not have different standards
of judgment for different ages of the world. James 2:11, 12.
10. It is the “Lord’s day” of Revelation 1:10. (See argument on that verse.)
11. It appears as the institution in reference to which a great reform is predicted in the last
days. Isaiah 56:1, 2 compared with 1 Peter 1:5. Under this head would also come the message
under consideration.
12. And in the new creation, the Sabbath, true to its origin and nature, again appears, and
will thenceforward shed its blessings upon God’s people through all eternity. Isaiah 66:22, 23.
Such is a brief synopsis of some of the arguments to show that the Sabbath law has been in
no wise relaxed, and the institution in no way changed; and that a person cannot be said to keep
the commandments of God unless he keeps it. To have to do with such an institution is a high
honor. To pay heed to its claims will prove an infinite blessing.
The Punishment of Beast-worshipers. — These shall be tormented with fire and brimstone in
the presence of the holy angels and of the Lamb. When is this torment inflicted? Chapter 19:20
shows that at the second coming of Christ there is a manifestation of fiery judgments which may
be called a lake of fire and brimstone, into which the beast and false prophet are cast alive. This
can refer only to the destruction visited upon them at the commencement, not at the end, of the
thousand years. Again, there is a remarkable passage in Isaiah to which we are obliged to refer in
explanation of the phraseology of the threatening of the third angel, and which unquestionably
[632] describes scenes to take place here at the second advent, and in the desolate state of the earth
during the thousand years following. That the language in the Revelation was borrowed from this
prophecy can hardly fail to be seen. After describing the Lord’s anger upon the nations, the great
slaughter of their armies, the departing of the heavens as a scroll, etc., the prophet says: “For it is
the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up forever; from generation to generation it shall lie waste; none shall pass through it forever and ever.” Isaiah 34:8-10. And since it is expressly revealed that there is to be a lake of fire in which all sinners perish at the end of the thousand years, we can only conclude that the destruction of the living wicked at the commencement of this period, and the final doom of all the ungodly at its close, are very similar.
Duration of the Punishment. — The expression “forever and ever” cannot here denote eternity. This is evident from the fact that this punishment is inflicted on this earth, where time is measured by day and night. This is further shown from the passage in Isaiah already referred to, if that is, as above suggested, the language from which this is borrowed, and applies to the same time That language is spoken of the land of Idumea; but whether it be taken to mean literally the land of Edom, south and east of Judea, or to represent, as it doubtless does, this whole earth at the time when the Lord Jesus shall be revealed from heaven in flaming fire, and the year of recompenses for the controversy of Zion comes, in either case the scene must eventually terminate; for this earth is finally to be made new, cleansed of every stain of sin, every vestige of suffering and decay, and to become the habitation of righteousness and joy throughout eternal ages. The word αἰών here translated forever, Schrevelius, in his Greek Lexicon, defines thus: “An age; a long period of time; indefinite duration; time, whether longer or shorter.” (For a discussion of the [633] meaning of this term, see the work entitled, Here and Hereafter. Review and Herald Office, Battle Creek, Mich.) The period of the third message is a time of patience with the people of God. Paul and James both give us instruction on this point. Hebrews 10:36; James 5:7, 8. Meanwhile, this waiting company are keeping the commandments of God — the ten commandments, and the faith of Jesus — all the teachings of Christ and his apostles as contained in the New Testament.
The true Sabbath, as given in the decalogue, is thus brought out in vivid contrast with the counterfeit Sabbath, the mark of the beast, which finally distinguishes those who reject the third message, as already set forth.
VERSE 13. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them. 14. And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 16. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
A Solemn Crisis. — Events grow solemn as we near the end. It is this fact which gives to the third angel’s message, now going forth, its unusual degree of solemnity and importance. It is the last warning to go forth prior to the coming of the Son of man, here represented as seated upon a white cloud, a crown upon his head, and a sickle in his hand, to reap the harvest of the earth.
We are fast passing over a line of prophecy which culminates in the revelation of the Lord Jesus from heaven in flaming fire, to take vengeance on his foes, and to reward his saints. Not only so, but we have come so near its accomplishment that the very next link in the chain is this crowning and momentous event. And time never rolls back. As the river does not flinch and fly as it approaches the precipice, but bears all floating bodies over with resistless power; and as the seasons never reverse their course, but summer follows in the path of the budding fig-tree, and winter treads close [634] upon the falling leaf; so we are borne onward and onward, whether we will or not, whether prepared or not, to the unavoidable and irreversible crisis. Ah! how little dream the proud professor and the careless sinner of the doom that is impending! And how hard for even those who know and profess the truth to realize it as it is!
A Blessing Promised. — John is commanded by a voice from heaven to write, “Blessed are the dead which die in the Lord from henceforth;” and the response of the Spirit is, “Yea, that they may rest from their labors; and their works do follow them.” “From henceforth” must signify from some particular point of time. What point? — Evidently from the commencement of the message in connection with which this is spoken. But why are those who die after this point of time blessed? There must be some special reason for pronouncing this benediction upon them. Is it not because they escape the time of fearful peril which the saints are to encounter as they close their pilgrimage? And while they are thus blessed in common with all the righteous dead, they have an advantage over them in being, doubtless, that company spoken of in Daniel 12:2, who are raised to everlasting life at the standing up of Michael. Thus, escaping the perils through which the rest of the 144,000 pass, they rise, and share with them in their final triumph here, and occupy with them their pre-eminent place in the kingdom. 2 In this way, we understand, their [635] works follow them: these works are held in remembrance, to be rewarded at the Judgment; and the persons receive the same recompense that they would have had, had they lived and faithfully endured all the perils of the time of trouble.
It will be noticed that in this line of prophecy, three angels precede the Son of man on the white cloud, and three are introduced after that symbol. The opinion has already been expressed that literal angels are engaged in the scenes here described. The first three have charge of the
2 Those who die after having become identified with the third angel’s message, are evidently numbered as a part of the 144,000; for this message is the same as the sealing message of Revelation 7, and by that message only 144,000 were sealed. But there are many who have had their entire religious experience under this message, but have fallen in death. They die in the Lord, and hence are counted as sealed; for they will be saved. But the message results in the sealing of only 144,000; therefore these must be included in that number. Being raised in the special resurrection (Daniel 12:2; Revelation 1:7) which occurs when the voice of God is uttered from the temple, at the beginning of the seventh and last plague (Revelation 16:17; Joel 3:16; Hebrews 12:26), they pass through the period of that plague, and hence may be said to come “out of great tribulation” (Revelation 7:14), and being raised from the grave only to mortal life, they take their stand with believers who have not died, and with them receive immortality at the last trump (1 Corinthians 15:52), being then, with the others, changed in a moment, in the twinkling of an eye. Thus, though they have passed through the grave, it can be said of them at last, that they are “redeemed from among men” (Revelation 14:4), that is, from among the living; for the coming of Christ finds them among the living, waiting for the change to immortality, like those who have not died, and as if they themselves had never died. three special messages, and may also symbolize a body of religious teachers. The message of the fourth angel is evidently to be uttered after the Son of man, having finished his priestly work, takes his seat upon the white cloud, but before he appears in the clouds of heaven. As the language is addressed to Him who is seated upon the white cloud, having in his hand a sharp sickle ready to reap, it must denote a message of prayer on the part of the church, after their work for the world is done and probation has ceased, and nothing remains but for the Lord to appear and take his people to himself. It is doubtless the day-and-night cry spoken of by our Lord in Luke 18:7, 8 in connection with the coming of the Son of man. And this prayer will be answered; the elect will be avenged; for does not the parable read, “And shall not God avenge his own elect, which cry day and night unto him?” He that is seated upon the cloud will thrust in his sickle, and the saints, under the figure of the wheat of the earth, will be gathered into the heavenly garner.
The Wheat Garnered. — “And he that sat on the cloud,” says the prophecy, “thrust in his sickle on the earth; and the earth was reaped.” By this language we are carried down past the second Advent, with its accompanying scenes of destruction to the wicked and salvation to the righteous. Beyond these scenes we must therefore look for the application of the following verses: —
VERSE 17. And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18. And another angel came out from the altar, which had power over fire; and cried with a loud cry to [636] him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 19. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. 20. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.
The Winepress of God’s Wrath. — The last two angels have to do with the wicked, — the wicked, most fitly represented by the bloated and purple clusters of the vine of the earth. May it not be that the closing doom of that class at the end of the thousand years is here presented, the prophecy thus making a final disposition of both the righteous and the wicked; the righteous clothed with immortality, and safely established in the kingdom, the wicked perishing around the city at the time of its ultimate location upon the earth?
This can hardly be applied at the time of the second advent; for events are here given in chronological order; and the destruction of the wicked would be contemporaneous with the gathering of the righteous. Again, the living wicked at Christ’s coming drink of the “cup” of his indignation; but this passage brings to view the time when they perish in the “winepress” of his wrath, which is said to be trodden “without the city,” answering completely to the description of Revelation 20:9; and this latter expression would more naturally denote their complete and final destruction.
The angel comes out of the temple, where the records are kept and the punishment is determined.
The other angel has power over fire. This may have some connection with the fact that fire is the element by which the wicked are at last to be destroyed, although, to carry out the figure, the wicked, having been likened to the clusters of the vine of the earth, are said to be cast into the great winepress, which is trodden without the city. And blood comes out of the winepress, even to the horses’ bridles. We know that the wicked are doomed to be swallowed up at last in a flood of alldevouring flame descending from God out of heaven; but what preceding slaughter may take place among the doomed host, we know not. It is [637] not improbable that this language will be literally fulfilled. As the first four angels of this series denoted a marked movement on the part of the people of God, the last two may denote the same; for the saints are to have some part to act in meting out and executing the final punishment of the wicked. 1 Corinthians 6:2; Psalms 149:9. The Saints Triumphant. — Thus closes this chain of prophecy — closes as others close, with the complete triumph of God and Christ over all their foes, and with the glorious salvation that awaits the faithful followers of the Prince of life, forever secured. [638]
