Revelation Insights #1

Laying A
Firm Foundation

What is the significance of the book of Revelation today? Who are the Apocalyptic Horsemen? What can be gained by understanding Revelation and prophecy? Who is Laodicea? What is the true identity of modern-day Babylon? These questions and more are answered in this module and those that follow. We trust that these Scripture studies relative to the prophecies of Revelation will satisfy your hunger for truth and your desire to know what is coming upon the earth. For more spiritual articles and studies, please visit our home page.

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Apology

It is with a vivid realization of my total unworthiness and weakness that I humbly submit to you, dear reader, the results of my twenty-odd year research into the book of Revelation.

Please do not consider any interpretation or idea expressed herein to be the final word on any aspect or portion of Revelation. While my convictions were strong enough to urge me to publish this document, and while I sincerely believe that this document is worthy of your careful and prayerful consideration, I have no conviction that urges me to be dogmatic about anything herein expressed. Throughout my research, I have been fully aware of the fact that in seeking to unfold the book of Revelation I am treading on holy ground - and I certainly do not feel qualified for such a task.

Since the primary focus of this project is on the seven seals of Revelation, I wholeheartedly endorse the following statement:

“Since no interpretation of the seals has so decisively settled the issues as to be self-evident to all honest seekers, no interpretation of the seals [including this one] should become a center of theological controversy.” (Symposium on Revelation Vol. I, p.200)

If I have erred in any respect, then please forgive me and please be kind enough to correct me. If you differ with me on anything, and you feel I could benefit by whatever you have to say, please say it. If, however, my humble offerings awaken in you a longing to search a little deeper into the word of God, and to get to know Him a little better, and if what is herein written will help you to better appreciate the true character of the world that we live in, and if this realization inspires you to tell others about the better world to come, and to ease their pain, then I will be exceedingly glad.

The book of Revelation pronounces a special blessing on he who "reads and those who hear the words of this prophecy." (Revelation 1:3). It is my sincere prayer, therefore, that this document will play some small part in helping you to secure the promised blessing.

As I worked on this document I frequently prayed for all who would one day read it - which means that I have prayed for you dear reader. I have prayed that for you the promised blessing will come in many forms, but most of all that it would bear fruit in the form of a relationship with Jesus that will thrill your soul - from now unto eternity.

Please pray for me.

Introduction

Many years ago the statement following inspired me to take a fresh look at the books of Daniel and Revelation:

`The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment.' (9T14)

Prior to my reading of this statement, I had casually considered the major portion of Daniel chapter eleven to lie somewhere in the future, but this statement reveals that most of the events that are written about in this chapter are either history or are taking place on our planet right now.

And so I started looking a little harder at the world around us, at the world "behind the news," at the "backstage movements" that erect and shape and release what they want us to see of our world. What I uncovered took me by surprise, and yet it is so logical and so believable, and it is so well supported by the words of inspiration, that I could not resist the urge to share these insights with my fellow believers.

Before we commence this study, I need to emphasize that the primary objective of this document is not to analyze every point in the book of Revelation, but rather to search for the thread that runs through the natural or structural divisions of the book, to paint the broader picture, and to give the reader a "bird's eye view" of what I feel Jesus is wanting us to know today.

The main focus of this study begins with the latter part of Revelation chapter 3. For the sake of continuity, however, we will touch on only a few of the high points in chapters 1 to 3 - those highpoints that are especially relevant to the seals and to that which we will be considering a little later in this exercise.

Revelation 1

In relation to what follows, the high point in this chapter is the fact that Jesus, the right arm of God (Isaiah 53:1), is holding His church in His right hand - He holds His church and He is walking in the midst of His church. Why is this fact important? One reason is to ensure that no-one may ever claim that Jesus was not there for us, and that, though He died for us, He was not willing to live His life in, and through, and for us. Jesus has ever been in the midst of His church - comforting, caring, sharing, enlightening, ennobling and encouraging. His wisdom, His strength, and His grace have always been available to the sincere seeker after truth. As such, we may never direct the blame for our failings at Him.

Revelation 2-3

In chapters 2 and 3 Jesus presents us with seven messages that are directed at His church. At the time of John's writing, these seven churches were all in existence and John's original message was obviously directed at them. This application we will refer to as the 1st Application.

But these messages also have special relevance to us who live today in that they also apply to the character of the worldwide church during seven successive periods in time - starting with Ephesus, the first Christian church or apostolic church, and ending with Laodicea, the present-day church. This application we will refer to as the 2nd Application.

Then, we have reason to believe that the spirit of all seven churches is alive and well in the worldwide church today. This we will refer to as the 3rd Application.

`The names of the seven churches are symbolic of the church in different periods of the Christian Era. The number 7 indicates completeness, and is symbolic of the fact that the messages extend to the end of time, while the symbols used reveal the condition of the church at different periods in the history of the world.’ (AA585.3)

Judging by these seven messages, we must conclude that, despite the evidence of the cross, and despite the fact that Jesus has always been in the midst of His church, the Christian church has obviously continued where the Israel of old left off - that is, with a wildly fluctuating spiritual experience.

In the seventh and final period, the Laodicean period, the church finally slumps into her most tragic condition, a condition that is so tragic that Jesus even threatens to spit this church out of His mouth - and this despite His love for His church. Does spit ever find its way back into the mouth?

The following description of  Laodicea was penned by Pastor Roy Allan Anderson:

`But here is a church of which the Lord says, Thou "knowest not." They possess all the outward evidence of cultural attainment, yet they are actually wretched and miserable and poor and blind and naked. "Increased with goods," they are wealthy as measured by the world's standards, possessing beautiful church buildings, wonderful institutions, and centers of learning, yet lacking the very essentials of Christian experience.' (Unfolding Revelation, p.44)

The seriousness of Laodicea's condition is highlighted by the fact that she is the only one of the seven churches that receives from Jesus no commendation whatsoever - she receives only condemnation. The fact that Jesus wishes we were ice cold rather than lukewarm should convince us that our condition is extremely serious. Clearly, we would have more hope if we were ice cold, for it is easier, probably by infinite degrees, to revive an ice cold church than it is to revive a lukewarm church.

After all, just what can be done to revive a church that is of the sincere opinion that it is "in need of nothing?" What can revive a fast asleep church that thinks it is already "revived?" This, I believe, is one of the key questions that is answered in the book of Revelation.

In the context of what is to follow, we need to realise that Laodicea is the culmination of all of God's efforts to win the hearts of His children, it is the last act in a drama that has spanned six thousand years of history, it is the present-day character of a movement that traces its roots to Eden. While it is true that Laodicea is the terribly defective fabric out of which God is going to weave His final victorious remnant, her failure is perhaps the most tragic and the most marked failure of all the failures recorded in Scripture - for who has had more light than Laodicea?

"The same disobedience and failure which were seen in the Jewish church have characterized in a great degree the people who have had this great light from heaven in the last message of warning. Shall we, like them, squander our opportunities and privileges until God shall permit oppression and persecution to come upon us? Will the work which might be performed in peace and comparative prosperity be left undone until it must be performed in days of darkness, under the pressure of trial and persecution?" (5T456/7)

In order that you might better appreciate what is to follow, I urge my reader to read the above statement again and to keep the underlined portion in mind. We have most surely squandered our opportunities and, as I will prove to you in a later module, oppression is already upon us.

Major Convictions

Before we begin our discussion of chapters 4 and 5, I need to share two major convictions with my reader.

For many years I felt uneasy with what I had come to understand of the first few chapters of Revelation. Being one who finds it difficult to accept a viewpoint or interpretation unless it is supported by clear logic and/or by the words of inspiration, I felt that something was lacking. Then, out of the blue, as it were, two major convictions started to shape my thinking and, as a result, the pieces of the puzzle started falling into place. At last I found the logic that I had been looking for.

First I will present these two convictions in summary form, and then I will present what I consider to be substantial evidence to support both convictions.

First Major Conviction:

Chapters 2 to 6:2 inclusive should be read as they appear, for they speak of a succession of events. For the sake of clarity, I will phrase that another way,  . . . The events or scenes that are spoken of in chapters 2 to 6:2 are presented in Scripture in the order of their time of occurrence. This would mean, of course, that the throne room scene of chapter four takes place after Laodicea has developed its distinctive character (1st and 2nd application), and that the horses and riders of chapter 6 also develop their unique characteristics after Laodicea has developed its distinctive character.

The following table gives us a graphical overview of the subject matter in question.

Second Major Conviction:

We have been told that "it was for the purpose of bringing the best gifts of Heaven to all the peoples of earth that God called Abraham out from his idolatrous kindred. He [God] designed that the principles revealed through His people should be the means of restoring the moral image of God in man. Through the chosen nation, God had purposed to bring blessing to all mankind." (PK15.1-2; 17.4)

This, therefore, has ever been God's dream for His church - for His called-out people - that we would bring blessing to all mankind.

`Through the Jewish nation it was God's purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.' (COL286)

For six thousand years, God has used blessings given and blessings withdrawn in the hope of igniting an ongoing, worldwide revival - and this that mankind may be wonderfully blessed - but to little avail. Love and mercy and justice and grace have been poured out in ultra-abundance upon the world, and especially upon the people of God, yet the end result is Laodicea - a "lukewarm" people who are in a worse condition than "ice-cold" people, a self-satisfied people who are intent on being saved, but who are doing very little to bless, to educate, and to bring salvation and comfort and truth to the rest of the world.

All of which leads us to again pose the question, . . . If six thousand years of love and mercy and justice and grace could not produce a world-shaking revival - what will?

This, I believe, is part of the agenda of the throne room meeting in chapters 4 and 5. This, I believe, is why this throne room meeting in chapters 4 and 5 is recorded immediately after Jesus' message to Laodicea in chapter 3. This, I believe, is what the scroll and its seals are all about - a backup plan that God formulated before the beginning of time - a last-resort plan that is aimed at bringing revival if and when all else fails. This, I believe, is why there is a wealth of evidence supporting my view that the events of chapter 2 to chapter 6:2 should be read in the order in which the Divine Mind has given them to us.

If my reader can find the time to consider chapters 1 to 6:2 in the light of these two convictions, and you are able to set aside all alternate interpretations and any preconceived ideas, I am sure that you will find this passage making more sense than ever before.

The problem being, of course, that these convictions are in serious conflict with some of our traditional interpretations. As such, the onus rests on me to prove that my convictions find an abundance of logical support in the inspired writings, and that they are in perfect harmony with the principles of interpretation that we hold to be sound. This proof, which I consider to be more than substantial, I have taken pains to present in the material following.

Please bear with me, for I sincerely believe that what follows is of utmost importance and significance to God's church today.

Revelation 4-5

As already discussed, chapter 3 closes with Jesus' message to the wretched, pitiful, poor, blind and naked Laodicean church. In Chapters 4 and 5 our attention is suddenly shifted heavenwards - to the throne room of God. The elders of heaven have gathered in the presence of the Almighty for what is obviously a decisive meeting. The attention of those who are present is drawn to a scroll that is sealed with seven seals - a scroll that has writing on both sides.

In the throne room there is a mood of deep concern as the question is asked, "Who is worthy to break the seals and to open the scroll?" (5:2)

It is unanimously agreed that only One in all the universe is worthy. That One is Jesus - "the Lamb, looking as if it had been slain," because with His blood He "purchased men for God from every tribe and language and people and nation." (5:6-9)

With that brief overview, we now need to answer the all-important questions:

(1) when did this meeting take place,

(2) where did this meeting take place, and

(3) why did this meeting take place?

 

When did the throne room meeting take place?

First of all, let us notice that Revelation chapter 4 opens with these words:

"AFTER THIS I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you WHAT MUST TAKE PLACE AFTER THIS." (Revelation 4:1)

Please take note again that John has just penned Jesus' message to Laodicea, and now he tells us in the very next verse . . .

"AFTER THIS I was shown
WHAT MUST TAKE PLACE AFTER THIS."

In this light, would you say that the events of chapters 4 and 5 take place AFTER the events of chapter 3, or would you say that they take place BEFORE the events of chapter 3? The answer is obvious.

Now, because chapter 3 refers to both the original Laodicean church and the Laodicean era (AA585.3), the throne room meeting in chapters 4 and 5 could only take place "after this" in both instances if it took place at some time after modern-day Laodicea had developed its distinctive character - that is, at some time around 1844. (Further discussion and proof regarding the timing of chapters 4 & 5).

Secondly we need to notice that an "open door" is referred to in both 3:8 and 4:1. There is no question that the open door in 3:8 refers to the door that was opened into the Most Holy Place in 1844. (See EW42.2, GC11-435.1 and PrT11-03-85.1+2), but if the door in 3:8 was opened in 1844, and if John is here being shown things "which must take place after this" (see 4:1) - that is, after the door into the Most Holy is opened in 3:8, and if there is no evidence whatsoever suggesting that the open door in 4:1 is not the same open door that is mentioned in 3:8, then we can only conclude that 4:1 speaks of the same open door as 3:8 and that 4:1 therefore takes place during or after 1844. (Further discussion and proof regarding the open door).

Thirdly, we have been told that . . .

`The fifth chapter of Revelation needs to be closely studied. It is of great importance to those who shall act a part in the work of God for these last days. There are some who are deceived. They do not realize what is coming on the earth. Those who have permitted their minds to become beclouded in regard to what constitutes sin are fearfully deceived. Unless they make a decided change they will be found wanting when God pronounces judgment upon the children of men. They have transgressed the law and broken the everlasting covenant, and they will receive according to their works. (9T 267.1)

Now, if Revelation chapter 5 is of great importance "to those who shall act a part in the work of God for these last days," and if the above statement, written in 1909, clearly links chapter five with "what is coming on the earth," and if this chapter is clearly linked with warnings regarding judgments and consequences for disobedience, would you expect this chapter to introduce us to a white horse in 6:2 that had its fulfillment two thousand years ago, or to a white horse that is a last-day event? Again, the answer is obvious.

There is no question in my mind, therefore, that chapters 4 and 5, and all that they introduce us to (that is, 6:1 and on), must find fulfillment during or after 1844.

Where did the throne room meeting take place?

A careful study of chapters 4 and 5 reveals that this passage is rich in imagery from within the sanctuary.

Uriah Smith confirms that the open door in 4:1 is an open door into the sanctuary. (Daniel & Revelation [D&R], p.372). The same writer also tells us that the 24 thrones in 4:4 were placed in the second apartment in 1844 (D&R, p.375). Then EGW applies the seven lamps of fire in 4:5 to the seven candlesticks in the first apartment. (GC11-414.3). Then, and of utmost importance, 5:6 depicts Jesus in the throne room which, as we know, is in the second apartment - otherwise known as the Most Holy Place. (See WLF18.3, 1SG158.1, RH10-16-88.8, PUR07-17-02.9, and HP93.6)

Now just when did Jesus enter the Most Holy Place? Unofficially He may have entered the Most Holy Place on many occasions - this we do not know - but officially, and in the context of God's great redemption plan, there is no question that Jesus entered this apartment once, and that was in 1844.

`He entered the Most Holy Place ONCE for all by his own blood, having obtained eternal redemption.' (Hebrews 9:12, 26; also see LHU319.3)

This means that if 4:1 speaks of the door that was opened into the Most Holy Place in 1844, and if the thrones in 4:4 were placed in the Most Holy Place during 1844, and if Jesus is depicted in the Most Holy Place during or after 1844, there is no question that chapters 4 and 5 take place in the sanctuary.

Some may have a problem with the fact that chapters 4 and 5 depict imagery from both the first and the second apartments, but there really is no problem here. In 1844, "Jesus rose up and shut the door in the Holy Place [first apartment], and opened the door in the Most Holy Place [second apartment]." (ExV24.2). Because the latter door was actually a curtain or veil between these two apartments, we will appreciate that anyone looking into the Most Holy Place would also see the furnishings in the first apartment. While Jesus' ministration was transferred from the first to the second apartment in 1844, the physical separation between these two apartments was "opened" at that time.

The following statement certainly seems to indicate that John saw furnishings from both apartments from the same vantage point.

`In holy vision the apostle John was permitted to enter Heaven, and he there beheld the candlestick and the altar of incense [first apartment], and as "the temple of God was opened," he ALSO beheld "the ark of his testament." (second apartment). (4SP261.1)

Why did the throne room meeting take place?

Some have suggested that the throne room meeting in chapters 4 and 5 depicts the coronation of Jesus, but His true coronation did not take place here . . .

`In the place of His exaltation to the throne of David they were to witness His crucifixion. This was to be indeed His true coronation.' (DA379.1)

This statement tells us that  Jesus was crowned on the cross. Reference to a "true coronation" does however imply that there is another coronation? And yes, we do find that this "final" coronation takes place at the time of the final judgment.

`In the presence of the assembled inhabitants of earth and heaven the final coronation of the Son of God takes place. The whole wicked world stand arraigned at the bar of God, on the charge of high treason against the government of heaven. They have none to plead their cause; they are without excuse; and the sentence of eternal death is pronounced against them. And now, invested with supreme majesty and power [please remember this], the King of kings pronounces sentence upon the rebels against His government, and executes justice upon those who have transgressed His law and oppressed His people.' (FLB356.2+4)

Clearly, therefore, chapters 4 and 5 are not speaking of the coronation of Jesus, but they are most certainly speaking of a decisive event that took place in the Most Holy Place during or soon after 1844.

This being the case, if we can ascertain why it was that Jesus entered the Most Holy Place, we will have a fair indication as to the purpose (the why) of the meeting that is depicted in chapters 4 and 5.

So just why did Jesus enter the Most Holy Place?

Jesus entered "the most holy place of the heavenly sanctuary [1] to make an atonement for His people and [2] to receive the kingdom from His Father.' (EW244.2)

While there certainly are other significant reasons why Jesus entered this apartment in 1844, please notice that one of the key reasons why He entered the Most Holy Place was in order that He could receive the kingdom from His Father. In receiving the kingdom, Jesus would obviously be "invested with supreme majesty and POWER." (See FLB356.4 above)

With this hugely significant thought in mind, let us carefully consider the high points of chapters 4 and 5 . . .

In 4:11 the assembled host declare that God the Father is worthy. Worthy of what? Worthy "to receive glory and honor and POWER." And why is God the Father worthy to receive glory and honor and POWER? Because He created all things and because He sustains all things - that is, because He gave life to us. (4:11)

Then in chapter 5:12 the assembled host declare that Jesus is also worthy. Worthy of what? Worthy "to receive POWER and riches and wisdom and strength and honor and glory and blessing." And just why is Jesus worthy to receive these things? Because He was slain, and because He thus redeemed us to God by His blood - that is, because He gave His life to us. (5:9)

What is taking place here? The heavenly host are simply confirming that God the Father is worthy to hold supreme power and that Jesus is worthy to be invested with that power. And this is precisely what is taking place in chapters 4 and 5 - Jesus has given His life for humanity, and He has just been resurrected, and here He is receiving the kingdom from His Father and is being "invested with supreme majesty and POWER."

In summary, therefore, chapters 4 and 5 depict a meeting that took place in the sanctuary at the beginning of the investigative judgment in 1844, where the worthy Father received the blessing of the heavenly host that He might hand the kingdom to His worthy Son and invest Him with supreme majesty and power - and this that He might oversee last-day events. (Now carefully study GC479.3 and FLB356.4)

The Heirs Of The Kingdom

As a point of interest, please notice that as a faithful Son, Jesus only receives the kingdom for a time and for a purpose. When He will have brought His church to its finest hour, and when He will have fulfilled His divine commission to the letter, He will then return the kingdom to the Father . . .

`Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and POWER.' (1 Corinthians 15:24 - also see 1 Chronicles 17:11-15)

But, amazingly, the Father too only receives the kingdom that He might give it away. Then, at that time, . . .

`The saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever.' (Daniel 7:18)

`Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom.' (Luke 12:32)

What a wonderful Friend and Saviour Jesus is. He who is worthy, secures the kingdom through His shed blood, receives the kingdom from His worthy Father, and returns the kingdom to the Father that He may deliver the kingdom to us, the unworthy.

Thank you Jesus. Please help us to be faithful as you are faithful. Please help us to be willing to spend ourselves on behalf of "the unworthy" as you love to do.

The Scroll & Its Seals

Chapters 4 and 5 tell us that Jesus was deemed worthy, not only to receive from the Father supreme majesty and power over the kingdom, but also to receive and to unroll a scroll. If we were to ask John what he saw and heard in the vision pertaining to this two-sided scroll (or book), he would answer as follows: 

`There in His [God's] open hand lay the book, the roll of the history of God's providences, the prophetic history of nations and the church. Herein was contained the divine utterances, His authority, His commandments, His laws, the whole symbolic counsel of the Eternal, and the history of all ruling powers in the nations. In symbolic language was contained in that roll the influence of every nation, tongue, and people from the beginning of earth's history to its close. The destiny of every nation was contained in that book. As the book was unrolled, all who looked upon it were filled with awe. . . . There were no blanks in the book. There was space for no more writing.' (12MR296; 297)

The fact that "there was space for no more writing" indicates that the scroll contained the sum of God's dealings with humanity, the sum of human experience "from the beginning of earth's history to its close."

At the time of John's vision, therefore, the scroll included incidents from the past, incidents from what was then still future, and incidents that still lie in the future today. Clearly, this scroll contained the destiny of every nation, kindred, tongue and people - including the destiny of all who are still to be born.

We notice, however, that this two-sided scroll was sealed with seven seals. There is no question that these seals have to be untied in order for the scroll to be fully unrolled. But what is the significance of this? If the scroll contains the sum of human experience on planet earth - past, present and future - then the seven seals must represent seven "events" that must take place before earth's history can be finally played out, that is, before sin can be finally obliterated.

As John considered this scroll he wept bitterly - he "wept and wept because no one was found who was worthy to [loose the seals and to] open the scroll or look inside." (Revelation 5:4)

"John was distressed at the utter inability of any human being or angelic intelligence to read the words, or even to look thereon. His soul was wrought up to . . . a point of agony and suspense." (20MR197)

Now just why did John weep so bitterly? Would his soul be wrought up to a point of agony and suspense simply because the scroll could not be opened? Would he become so emotional simply because someone could not be found who was worthy to open the scroll? Surely, these matters in themselves are hardly worth weeping over?

Clearly, there must have been a far deeper concern that wrenched at His soul. I suggest that John wept so bitterly because at that point in time, at least to the best of his knowledge, no one had been found who was "worthy" to sanction the ushering in of certain events that would bring to an end the age of sin. John knew that these seven seals had to be unloosed in order that earth's final destiny could be played out and in order that the horrors that characterize life on a fallen planet might finally come to an end? After all, what else could have filled his soul with such "agony and suspense?"

From the narrative in chapters 4 and 5, it is clear that this is a decisive moment in the history of the universe - someone has to be found who is worthy to untie the seals and to unroll the scroll. But who in all the universe is worthy to "unfold" the final destiny of every nation? who in all the universe is in a position to sanction the momentous and woeful events that must take place before the end can come?

Who could be more worthy than He who took humanity into Himself and who then died on behalf of humanity, than He who was crowned on a cross, than He who took up our infirmities and carried our sorrows, than He who was pierced for our transgressions and crushed for our iniquities, than He who was wounded for our healing and punished in order to bridge the gulf that sin had forged between an offended God and His fallen children?

Jesus, the slain Lamb of God, was, is and always will be worthy? As Jesus steps forward to take the scroll from the hand of the Father, the anguish, the agony and the suspense are suddenly forgotten and the throne room is filled with rejoicing. Unanimously the assembled host declare that Jesus is worthy to untie the seals and to usher in the final scenes of earth's history - because with His blood He "purchased men for God from every tribe and language and people and nation." (Revelation 5:9). Unanimously the assembled host declare that Jesus - looking like a Lamb that had been slain - is worthy to receive the kingdom and to be "invested with supreme majesty and power . . ."

In order to better appreciate the significance of this event, let us again consider the background leading up to to this critical moment.

God is in the throne room with the scroll of human destiny in His hand. All of His efforts to bring about a decided, sustained world-wide revival have failed - six thousands years of history have culminating in a "wretched, pitiful, poor, blind and naked" people - a people who are of the general opinion that they are in need of nothing. These are a people who are eagerly awaiting Jesus' second coming, and yet, in the corporate sense, they are doing relatively little to hasten His coming. In fact they are even delaying His coming. (Mar19.1, Ev694.2)

Under the circumstances, we could forgive the Almighty if He entertained a decided sense of frustration at this point in time, and if He expressed that frustration with the question, . . .

"What more could have been done for my vineyard than I have done for it? When I looked for good grapes, why did it yield only bad?" (Isaiah 5:4)

Despite the untiring efforts of the hosts of heaven, despite the fact that God had emptied heaven on behalf of His fallen children, despite the fact that God had done all in His power to woo His children and to attract their love, the response has been pitiable and the end-result more than tragic.

What now?

"Now I will tell you what I am going to do to my vineyard:" says the Lord, "I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it." (Isaiah 5:5-6)

On a number of occasions in the past God, in love and wisdom, has been forced to bless His vineyard by removing blessings from His vineyard - and this He has always and only done in the best interests of His vineyard. This time, however, with the final destiny of every nation in view, the blessings removed are going to be more decided than ever in the past. At the conclusion of this final act in the ultimate drama, the heavenly intelligences will be fully convinced that God could have done nothing more for His vineyard - not a solitary thing.

Then the Lord will declare before all the universe . . .

"He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." (Revelation 22:11 KJV)

FOOTNOTE

So why was the momentous meeting that is depicted in chapters 4 and 5 held? As we have seen, this was the beginning of the investigative judgment in 1844, when Jesus entered the Most Holy Place [1] to make an atonement for His people, [2] to receive the kingdom and supreme majesty and power from His Father, [3] to unroll the scroll and to "unfold" the final destiny of every nation, [4] to sanction the earth-shattering and woeful events that must take place before the end can come and (5) to cleanse the sanctuary. (cf. EW244.2)

Proceed to Module 2