Favorite Quotation: “The persecutions visited for many centuries upon this God-fearing people [the Waldenses] were endured by them with a patience and constancy that honored their Redeemer. Notwithstanding the crusades against them, and the inhuman butchery to which they were subjected, they continued to send out their missionaries to scatter the precious truth. They were hunted to death; yet their blood watered the seed sown, and it failed not of yielding fruit. Thus the Waldenses witnessed for God centuries before the birth of Luther. Scattered over many lands, they planted the seeds of the Reformation that began in the time of Wycliffe, grew broad and deep in the days of Luther, and is to be carried forward to the close of time by those who also are willing to suffer all things for “the word of God, and for the testimony of Jesus Christ.” Revelation 1:9.” P. 78.

Lessons I’ve Learned:

1. Among the Waldenses of the early Dark Ages, the Bible was the final authority in all of life, including worship, lifestyle, mission and the training of youth. It was studied, copied, and applied to the life even if it meant persecution and death.
2. Young people were taught to recognize God in nature, to endure hardship, to think for themselves, to submit to their parents’ authority and to copy and memorize large portions of the Bible.
3. In addition to the regular training every Waldensian youth received, each future pastor learned a trade to support himself. He spent three years in evangelistic mission service with an older, more experienced worker to teach him a spirit of self-denial and sacrifice before being assigned a church at home. This “missionary internship” also gave him experience in his future responsibilities of preaching the gospel, visiting the sick, training the children, counseling the wayward and settling differences among believers to promote unity within the church.
4. The Waldenses did not simply hide out in the valleys where they lived. As they studied the Bible, accepted the gospel and the Bible truths, and saw the prophecies being fulfilled they devised every means possible to tell the entire world about the hope in their hearts. Children and youth were trained from their mother’s knee to share Jesus and the Bible for the rest of their lives.
5. Although persecuted off and on for centuries, the Waldenses would rather lose possessions, property, comfort and even life itself than to participate in false religion or abandon their Bible faith.
6. For additional lessons click here.

Comments: As the Roman Empire morphed into the Roman Church Empire, a religious and political union, the Roman armies took the Roman brand of Christianity wherever they went. This led to a separation from the Roman Church system by many groups throughout the former Roman Empire who gave priority to the Bible over church tradition and papal decrees. The Waldenses (”people of the valleys”) were one of these groups. For centuries during the Dark Ages the Waldenses kept truth alive by copying the Bible and taking its precious truth throughout Europe, sometimes at the cost of their lives. They trained their young people from their earliest years to be missionaries, later sending them under the guidance of more experienced workers into the cities as college students or merchants. Always looking for interested people they would share promises from God’s Word and sometimes portions of the Bible they had copied or memorized, before going on their way. Only in heaven will we learn the full impact of their faithful ministry.

Discussion Questions:

1. What role did the Bible play in the lives of the Waldenses? What role does the Bible play in your life?
2. What were some of the methods used for training Waldensian youth? Do you have children/youth in your home, church or school who could benefit from some of the training methods of the Waldenses?
3. How were future Waldensian pastors mentored? What are you doing to mentor a young person in Bible study, service, ministry and witnessing?
4. What were some of the Bible promises the Waldenses shared with others to bring them hope and freedom from the papal lies? What are some of your favorite Bible promises?
5. What motivated the Waldenses to have missionary zeal? Do you have missionary zeal? Can you remember how wonderful it was the first time I understood the plan of redemption and the blessings of Bible truths and prophecy? How can you step out of your comfort zone this week to share Jesus and Bible truth with someone else?
6. How did one of the popes motivate people to destroy the Waldenses? Do you love Jesus enough to die for Him? Do you value the truths of the Bible enough to follow them no matter what the cost? Do you realize that there is a life and death struggle for my soul going on every day and you can choose to place yourself on the side of Jesus?

Family Worship Activity: The Waldenses copied the Bible in the days before printing. Since it was God’s Word it was very important to copy each word very carefully and accurately. As a family choose a section from the Bible to carefully copy. Assign a number of verses to each person, taking into account their age. Each person copies his section perhaps with sacred music playing in the background. Exchange papers and check for accuracy, making corrections as needed. When finished staple the pages together so the entire Bible passage can be read page by page. Add an attractive homemade cover if desired. Materials needed: a sheet of paper, pen and Bible for each person, stapler, sacred background music if desired.

Hi there! I’m Dan Serns. I grew up in a Seventh-day Adventist pastor’s home but strayed from God in my younger days. But after a re-conversion during my junior year of college I went to Korea as a Student Missionary. That experience put in my heart a passion for Jesus, soul winning, missions, and leadership development that is still burning today. God has given me a wonderful family- Lois (wife), son Jacob who teaches Bible & PE at North Dallas Adventist Academy and his wife Sarahy a Nanny, son Dustin who is preparing to be a pastor at Andrews University Seminary (Berrien Springs, MI) and his wife Caitlin an Art Education Student, and daughter Danesa who is studying Religious Education and Math at Southwestern Adventist University (Keene, TX). I serve as the Senior Pastor of the Richardson, TX Seventh-day Adventist Church District.

The Great Controversy Project- Read It! Share It!

The Great Controversy is a book that gives a Bible-based outline of church history and Bible prophecy stretching from the Fall of Jerusalem in 70 AD to the final events of earth and beyond.

Since it was written in the 1800s it has been published in many languages and titles, including the recent four-part series- 1) God’s Holy Word: Is it still worth dying for? 2) America in Prophecy 3) Cracking the Code: Behind Enemy Lines 4) The World Out of Control.

Read or listen to it online at www.thegreathope.org.

Share it with friends. You can purchase copies at www.remnantpublications.com or www.adventistbookcenter.com. Call 800-423-1319 for large quantity pricing.

“What if I had given everything,
instead of going through the motions?”

– Matthew West, “The Motions”

Since we are living in the last days of earth, we cannot afford to just go through the motions, to just play church, to have a dead religion or to be part of lukewarm Laodicea.

The inspired counsel given 125 years ago is even more important today. “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.”[i]

But how do we experience true revival that leads to reformation and transformation[ii] rather than false revival that is simply fascinated by the sensational?[iii]

Inspired insights make it clear that any true revival and reformation involves the Holy Spirit, serious Bible study, prayer, humility, willingness to be obedient to God’s Word and His law, and a growing missionary spirit that is expressed in actively proclaiming the truth.[iv]

Here are five of the ideas[v] our church at Richardson, Texas [vi] has found helpful in
cooperating with the Holy Spirit to experience true revival and transformation.

1)    Leadership Challenge. If a church is going to be revived, its leaders need revival. At a Church Board Meeting, the as pastor I challenged church leaders to spend ten minutes more a day in Bible study and mission-focused prayer for thirty days. At the next board meeting, when we shared our experiences with each other, we began to bond with each other on a deeper level and to be more open with the congregation and community about what was happening in our personal time with God. Now it is common to see people praying for and with each other in the lobby, sanctuary, hallways and in each others’ homes. Watch video clip about “Ten Minutes More”.

2)    Bible Reading Bookmarks. Any true revival is rooted in the Bible. Our church produces a simple bookmark each month listing a chapter a day from the Bible on a particular theme.[vii] Members often use this Bible reading plan for personal or family worship or Bible study groups. The sermons for that month usually come from some of the readings. This has helped many to find a simple way to become regular students of God’s word. December’s theme was the Second Coming of Jesus. Watch video clip on Monthly Themes.

3)    Groups. For a church to experience continual revival, members need to be connected not only with God but also with each other and their community. In our congregation every member is encouraged to be in three kinds of groups (Sabbath School, Ministry and Bible Study), every group is encouraged to have three leaders (Upreach, Outreach, Inreach) and every group must have a mentor that is a church leader. In this way groups can be started very easily and provide support. In the past year many groups have been started for Sabbath School (Spanish, Amharic and New Members/Visitors), Ministry (Soccer, Youth Retreat, Literature, Master Guide Club, Singles, Best Weigh, Community Services Home Visits, Junior/Teen Baptismal Class, etc.) and Bible Study (in homes, office buildings, retirement centers, etc.). Watch video clip on Ministry Teams.

4)    Missionary Mailmen. Handing out literature is a simple way to involve everyone in ministry. Each month the church provides packets of 100 GLOW tracts and other literature free to anyone who signs up to distribute them. In this way more than 60,000 pieces of literature have gone out in the past year. Watch video clip on Literature & GLOW tracts.

5)    Celebrating Changed Lives. People are revived and transformed when they hear the story of others who have been revived and transformed. Every Sabbath we have a four-minute feature during the Worship Service where we interview a member about how God has been at work in their lives recently. During the past few months we have heard from people who were recently baptized, joined on profession of faith, transferred in, were converted by reading The Great Controversy, returned tithe for the first time of their lives and shared their faith with a co-worker over the phone only to find out the co-worker was a former Adventist! Watch video clip on Celebrating Changed Lives at the Worship Service.

The promise of the Holy Spirit, who brings revival and transformation through God’s Word and our witness, is available to all of us. Let’s ask for it daily and let it do it’s work in our hearts, homes and congregations. Let’s not just go through the motions! Let’s be a part of the final Latter Rain and Loud Cry.

Historicism in Revelation?  A Case Study of Revelation 12 In Its Immediate and Larger Contexts

By Dan Serns

Introduction

Does the Book of Revelation give a prophetic sweep of history from the days of its author until the Second Coming of Jesus Christ? Are there historical markers in the book that help us know where we are situated in the flow of history? Is it possible to faithfully and carefully study the text of Revelation, without superimposing our own presuppositions, and discover patterns of history written in advance from the days of John the Revelator until the return of Jesus? If the answer to these questions is “yes” then we have found evidence of historicism in the Book of Revelation.

What is historicism? It is the belief that “apocalyptic prophecy presents the course of history from the time of the prophet to the end of the world.” It “emphasizes the sovereignty of God and His control over history.”[1] The most ancient of interpreters of the Book of Revelation, Irenaeus of Lyon (130-202 C.E.), interpreted Revelation according to historicism.[2] “The list of prominent interpreters using the historicist approach for at least some part of Daniel or Revelation is quite impressive. Throughout most of history since the writing of Daniel, historicism has been widely used.”[3]

Unfortunately, historicism has also been abused. Some have used wild speculation to try to link every newspaper headline or current event to a piece of an apocalyptic prophecy or justified acts of violence based on their views of endtime events.[4] The Roman Church abandoned historicism during the Middle Ages[5] and most Protestant Churches followed suit after The Great Disappointment of 1844.[6] The most notable exception is the Seventh-day Adventist Church. “The historicist approach is part of the official faith of the Seventh-day Adventist Church.”[7]

As a test case we will study Revelation chapter 12 to see if there is evidence of historical markers that give us a sweep of history from the time of the author until the return of Jesus Christ the second time.

1. 1.      Exploration of Revelation 12
   1. a.      Overview of the Chapter

As John watches from the rocky island of Patmos (Rev 1:9), he is commanded to write what he sees in vision (1:19).[8] Revelation 12 opens with a picture in heaven— a woman, clothed with the sun, the moon under feet, and on her head a victory crown[9] of twelve stars. She is pregnant and about to give birth (12:1-2). But now another sign appears in heaven- a great red dragon with seven heads, ten horns and seven diadems of power and authority on his heads.[10] He stands before the woman ready to devour the male child who is about to be born (12:4). The child is born, is caught up to heaven, and will some day rule the nations with a rod of iron (12:5). The dragon now turns his anger on the woman, who is taken to the wilderness for 1,260 days where God has prepared a place for her (12:6).

John now seems to switch gears and provides us with a background so we can better interpret the symbols he is seeing. He tells us there was war in heaven between Michael and his angels and the dragon and his angels (12:7). The dragon and his angels were defeated, resulting in their losing their place in heaven and being thrown down to earth (12:8-9). The dragon, who is also known as the serpent of old, the devil, and Satan, deceives the whole world and accuses the brethren (12:9-10). Loud voices in heaven tell us that salvation has come, the brethren overcome the dragon by the blood of the Lamb and their testimony, that there is cause for rejoicing in heaven but those on earth need to beware (12:11-12).

At this point John picks up the story where he left off in verse 6. When the dragon saw he was thrown to earth he persecuted the woman who gave birth to the male child. Once again she was given a safe place in the wilderness from the presence of the serpent for a period of 3 ½ times (12:13-14). When the serpent tries to destroy the woman with a flood, the earth helps the woman (12:15-16). Finally, the dragon was enraged with the woman and went off to make war with the rest of her children, who keep God’s commandments and have the testimony of Jesus (12:17).

1. b.      Explanation of Symbols

Revelation 12 has a number of symbols[11] that need to be understood. They are—

• Woman (gunh, verses 1, 4, 6, 13, 14, 15, 16, 17)
• Dragon (dra,kwn verses 3, 4, 7, 9, 13, 16, 17)
• Seven heads and Ten horns (verse 3)
• Male Child (a;rshn verses 5, 13)
• 1,260 Days (verse 6)
• The Lamb (avrni,on verse 11)
• A time, and times and half a time (verse 14)
• Serpent (o;fij verse 14, 15)
• Earth (gh/ verse 16 is clearly symbolic; other uses seems to signify location)
• Remnant (loipo,j) of her seed (spe,rma) (verse 17)

We will take the approach that the author intended us to know what the symbols meant so that we can understand the plan of redemption more fully and be better prepared for the return of Jesus.[12]

Dragon, Male Child, The Lamb. Some of these symbols are easily explained or clarified in the immediate context (i.e. Dragon = Satan- 12:9; Serpent = Satan- 12:9) or in the Book of Revelation itself (i.e. Male Child = Jesus, the Messiah;[13] The Lamb = Jesus[14]). Let us let the Bible help us understand what the other symbols represent.

Woman. A pure woman throughout the Old and New Testament[15]  represents God’s faithful people, His bride, His church.When the church apostatized it was compared with a corrupt woman.[16] The woman also reminds us of Eve, the mother of all living, through whom the Messiah was to come.[17]

Seven heads and ten horns. When Satan works here on earth he often uses agents to enhance his deceptive activities. We are told in Revelation 12 that the dragon represents Satan (12:9), and that he tried to kill Jesus as soon as He was born (12:4). The Gospels help us see that Satan worked through the Roman Empire to try to accomplish this. A Roman king killed all the male children of Bethlehem age two and under in an effort to annihilate Jesus as an infant (Matthew 2:1-18). A Roman governor later delivered Jesus to be crucified (Matthew 27:1-26; Luke 3:1; cf. Mark 15; Luke 23; John 18-19). The heads and horns on the dragon represent the Roman Empire and other political powers that have been agents of Satan. Seven heads and ten horns also appear on the beast John saw rising from the sea (Revelation 13:1) and on the scarlet-colored beast (Revelation 17:3). In the latter case the seven heads are explained as seven kings (Revelation 17:9-10).[18]

1,260 Days and 3½ Times. In Bible times there were 12 months of 30 days each,[19] for a total of 360 days in a year. 1,260 days are the same as 3 ½ times/years[20] (360 x 3.5 = 1260). These two time periods are the same time, not two separate time periods. This time period is so important that it appears seven times in the Bible— twice in Daniel (7:25; 12:7) and five times in Revelation (11:2, 3; 12:6, 14; 13:5)[21]— using the symbolism of days (1260), months (42) and years (3 ½). According to Daniel and Revelation this period of time would be characterized by three on-going activities— 1) a religious and political power based in Rome would persecute God’s true followers (Daniel 7; Revelation 11, 13), 2) the Bible (God’s witnesses) would remain in a state of obscurity (Daniel 12; Revelation 11) and 3) God’s church would find refuge in seclusion and hiding (Revelation 12).[22]

Throughout the Bible there are frequent links between a day and a year.[23] Many time prophecies in the Bible use the year-day principle where one prophetic day is equal to one literal year.[24] When we look at what is predicted to happen during the 1,260 days, and recognize the heavy use of symbols in Revelation we can realistically conclude that this time period is actually 1,260 years.

Earth. Revelation 12 uses the word “earth” as a location several times (12:4, 9, 12, 13). But in verse 16 the “earth” takes on highly symbolic activites. It helps the woman by opening its mouth and swallowing a river that the serpent throws out of its mouth. What might the earth symbolize in Revelation 12? We find clues elsewhere in Revelation. In the next chapter, Revelation 13, we see a beast arising out of the earth (13:11). Could this beast from the earth represent the nation that would help the woman at the time she needed it most? In Revelation 17 we find a scarlet-colored beast that arises out of the sea or waters (17:1f.) and we are told that the waters represent “peoples, and multitudes, and nations, and tongues (17:15). Perhaps earth, in contrast, might represent a sparsely populated area where a nation would be founded at the time God’s people needed protection the most.[25]

Remnant of her seed.[26] The underlying Greek expression for “remnant” found in Revelation 12:17 belongs to the same family of words used for “remnant” by Paul and frequently (though not always) used for it in the Greek translation of the Old Testament (the LXX or Septuagint). The expression often carries the meaning of a group that survives a catastrophe and is used to restore or renew a tribe or nation.[27] The prophets Isaiah, Micah, Jeremiah, Obadiah, and Zephaniah speak of a remnant who survive overwhelming last-day disasters.[28] It is God who preserves the remant of His people[29] and causes them to stand on Mount Zion.[30]

“Quite obviously, the 144,000 are the end-time ‘remnant’ foretold by the Old Testament prophets. These 144,000, who are victorious over the beast (Revelation 15:2-5), are the same as the ‘saints’ in 14:12 who instead of worshiping the beast keep God’s commandments; and these ‘saints’ are the same as the people who keep God’s commandments in 12:17”[31]

1. c.       Historical Markers

Now that we have identified the major symbols we will look to see if there are some historical markers embedded in Revelation 12.[32] It was not necessary for John to understand the entire prophecy given to him since he was simply instructed to write down the things he saw.[33]

Here we see six identifiable historical markers, all in sequence from the days of John until just before the return of Jesus. But there are two additional issues that still need to be resolved if we want to claim that we have found historicism in Revelation. First, there is an apparent digression in the sequence in Revelation 12:7-12. These verses do not follow the historical flow of the rest of the chapter. And second, the sweep of history begins in the days of John but it does not quite reach to the return of Jesus. Let us see if there is any evidence in the text itself as to why we see this.

1. d.      Revelation 12:7-12- The Center of a Chiasm

In the heart of chapter 12 we find what seems to be a digression from the regular flow of the passage. In verse 6 we read of the “woman” in the “wilderness” where “she would be nourished for one thousand two hundred and sixty days.”[36] Then verses 7-12 go in a different direction. But in verse 14 we find almost identical language to verse 6 that tells us of the “woman” in the “wilderness” where “she was nourished for a time, times and half a time.” Was John simply taking a break to supply background information or did John have another purpose for inserting this apparent intermission?

Careful Bible students through the years have noticed that many Bible (and non-biblical) writers use a form of writing called “chiasm,” where the central idea of a passage is found not at the beginning or end but in the center, with similar, identical, or contrasting language and/or ideas flowing out from the center in both directions.[37]

Looking carefully at Revelation 12 we see that there is indeed a chiasm, with verses 7-12 forming the center, or heart of the passage. Notice the following word correspondences on either side of the center[38]

AA   Verses 1-3     “woman”, “child”, “dragon”

A   Verses 4     “threw”

B   Verse 4     “to the earth”

C   Verse 5                 “she gave birth to a son, a male child”

D   Verse 6     “woman” “wilderness”

E   Verse 6     “she would be nourished”

F   Verse 6     “one thousand two hundred and sixty days”

G   Verses 7-12 Chiastic Center/Main Thought

A’   Verse 13     “was thrown”

B’   Verse 13     “to the earth”

C’   Verse 13     “woman who gave birth to the male child”

D’   Verse 14     “woman” “wilderness”

E’   Verse 14     “she was nourished”

F’   Verse 14     “a time and times and half a time”[39]

AA’   Verse 17     “dragon”, “woman”, “rest of her children”

Seeing the chiastic structure of Revelation 12 helps us understand why the author seems to interrupt the sweep of history after verse 6 but picks up where he left off in verses 13-14. It is because he wants us to see his primary point in the passage- verses 7-12- before he returns to the sweep of history in verse 13.

1. e.       Revelation 12:7-12 A mini-sweep of history

Chiasms help us see major points the author is trying to convey. In verses 7-12 the curtain is pulled aside so we can see and understand the cosmic conflict that began in heaven. The devil, Satan, that serpent of old began his attacks in heaven (verses 7-9), continued them here on earth and focuses them particularly on Jesus faithful followers after Jesus is no longer on the earth (verse 10, cf. verses 5-6). He intensifies his attacks as he sees that time is short (verse 11-12). Is the author calling us to increase our vigilance as we see where we are living in the sweep of history? Is he inviting us to put all our trust in the Lamb and to be far more active in testifying for Him (verse 12) the closer we get to the return of Jesus?

On closer examination of verses 7-12 we discover a mini-sweep of history as the author records activities that go back in time long before his lifetime. Because of limited space we cannot explore in detail each historical marker but this is worthy of further study by the reader.[40]

As we can see, the five events referred to in verses 7-12 are all sequential. This mini-sweep of history, from the beginning of the great rebellion in heaven until just before Jesus returns, is another indication of historicism in Revelation.

1. f.       Verb tenses of Revelation 12

An analysis of the verb tenses of Revelation 12 in the original Greek language[43] (usually clear in careful English translations as well) gives us additional insight and confirmation of what we have discovered thus far. As John writes down the things he sees, he begins by describing events as present realities; then a few verses later he describes the same events and some that follow as past events. It is as if he is moving down a timeline as the events unfold. Note these examples—

The pregnant woman. In verse 2 John describes the pregnant woman using four verbs in the present tense in the Greek. Her belly holds a child, she cries out because she has labor pangs and is tormented to give birth. But by verse 5 John has moved rapidly down the time line and sees this and other events in the past, using three verbs in the aorist tense in the Greek.[44] She gave birth, the male child was caught up to God and His throne, and the woman fled into the wilderness.

Wilderness nourishment. Why did the woman flee to the wilderness? Verse 6 tells us that she fled so that she might be nourished (present subjunctive) for 1,260 days. When John returns to this time prophecy in verse 14 he states that she is nourished for a time, times and half a time, showing that what was hoped for in verse 6 is now a reality in verse 14.

Serpent attacks woman, earth helps, dragon attacks remnant. As John moves on in his description, these events rapidly move into the past as he employs nine verbs in the past tense (aorist in the Greek) to describe the events that follow. The serpent threw water out of his mouth in order to carry away the woman but the earth came to the woman’s aid when it opened its mouth and drank the river thrown out by the dragon. The dragon was angry and went off to make war with the remnant of the woman’s seed. Once again John has moved rapidly down a timeline to the last days of earth’s history where he looks back on events that were actually still future for him.

Chiasm Center of verses 7-12. John’s view in the chiastic center found in verses 7-12 is from the last days. He refers to the mini-sweep of history as having happened in the past in verses 7-11 using twelve verbs in the past tense (Greek aorist). There was war in heaven, Michael and His angels waged war and the dragon waged war, but the dragon was not strong enough, neither was a place found for him so he was thrown out and his angels were thrown out with him. John then heard a loud voice saying salvation has come because the accuser was thrown down. The brethren conquered and loved not their lives. In verse 12 John switches time to the present, using five verbs in the present tense. He says “Rejoice you who dwell in heaven but woe to you who inhabit the earth because the devil has great wrath, knowing he has little time.” It is as if John is looking back on these events from the last days, the same perspective he has by the end of the entire passage of Revelation 12.

1. 2.      Revelation 12 in its immediate context (Revelation 11:19-14:20)
   1. a.      Seven Signs

Does the context of Revelation 12 give us any additional insight into historicism in the Book of Revelation?

Revelation 12 is part of a larger passage that begins with Revelation 11:19 and continues through Revelation 14:20.[45] The passage is introduced with a sanctuary scene (11:19) using the Greek verb o`ra,w (“to see” or “to appear”). Then throughout the passage seven “signs” are introduced, again using the same Greek verb each time but translated into English in a variety of ways as follows[46]—

12:1           “A great sign appeared in heaven, a woman…”

12:3           “Then another sign appeared in heaven: and behold a great red dragon…”

13:1           “…Then I saw a beast coming up out of the sea…”

13:11         “Then I saw another beast coming up out of the earth…”

14:1           “Then I looked and behold the Lamb was standing on Mt. Zion…”

14:6           “And I saw another angel, flying in midheaven…”

14:14         “Then I looked and behold, a white cloud, and sitting on the cloud was one

like the Son of man, having a golden crown on His head and a sharp

sickle in His hand.”

It is clear from even a casual reading of the last “sign” (14:14-20) that this is a description of the Second Coming of Jesus. When we look at the entire passage (11:19-14:20) we discover that it begins in the days of the author (the birth and ascension of Jesus- 12:1-5) and ends with the Second Coming of Jesus (14:14-20). This answers the question we had earlier as to why Revelation 12 was clearly a sweep of history that began in the time of John, the author, but did not quite reach all the way to the Second Coming of Jesus. When we look at the broader passage we see that it does indeed conclude with the return of Jesus, allowing us to see where we fall in the course of history. This is additional confirmation of historicism in the Book of Revelation.

1. b.      Organization of the Passage

When we study this passage more closely we make additional discoveries that hint at historicism in the Book of Revelation. Here is how it is organized:

The first two signs (12:1-17) we have discussed in detail above. They clearly give a sweep of history from the time of the prophet up to the last days, with a chiastic center (12:7-12) that reinforces the sweep of history, letting us know that historicism is definitely a part of the Book of Revelation.

The next two signs (13:1-18) focus on the final two agents Satan uses in the last days. The first one, the sea beast (13:1-10) is clearly an amalgamation of the four beasts of Daniel 7 (verses 1-7, etc.) yet behaves as the Little Horn of Daniel 7 (verse 8, etc.). John wants us to study Daniel 7 so we can understand the nature of one of the agents of Satan in the last days.[47] In addition to the sea beast, a new power, the land beast (13:11-18) will emerge in the final chapters of earth’s history and work together with the sea beast to deceive the whole world. Most will be deceived (13:8).[48]

The next sign is an interlude, a common feature in Revelation to show that the final outcome for God’s people is assured.[49]

The last two signs (14:6-20) focus on the final message that goes to all the world which results in the polarization of the world into two groups— those whose names are in the Lamb’s Book of Life and all others (14:6-12)[50] — and the rewards of these two groups at the Second Coming of Jesus (14:14-20).  This section shows its internal unity and central idea through a chiastic structure[51] as follows[52]

A   14:6     “another angel”

B   14:8     “another angel”

C   14:9     “a third angel”

D   14:12-13 (11-14)    Chiastic Center/Main Thought

      C’   14:14-15     “another angel”

B’   14:17     “another angel”

A’   14:18     “another angel”

When the Seven Signs are briefly outlined this is what we find:

1. c.       The passage (11:19-14:20) as a microcosm of the Book of Revelation

Mervyn Maxwell and Jacques Doukhan each demonstrate that the Book of Revelation is organized in a chiastic structure.[53] Doukhan points out that the book’s chiastic structure is actually like a seven-branched menorah with Revelation 11:19-14:20 forming the central branch.[54] Evidently this passage is the center of the entire book, and is intended by the author to unlock keys to the rest of the book.

When we look carefully we see that this is the case. The first half of the Book of Revelation (chapters 1-11) gives several sweeps of history (see below), just as the first two signs in this passage do (12:1-17), with a chiastic center that reinforces this idea (12:7-12). And the last half of the Book of Revelation (chapters 15-22) focuses on the climax of history,[55] just as the last two signs in this passage do (14:6-20), with a chiastic center that reinforces this idea (14:11-14).[56] The central three signs show the interaction of the final two agents of Satan in the endtimes (13:1-18), one old and one new, along with an interlude that assures God’s people of the final positive outcome (14:1-5).

1. 3.      Revelation 12 related to larger contexts
   1. a.      Revelation 12 and the first half of the Book of Revelation

Revelation 12 has allusions that link back to the three “sevens” found in the first half of the Book of Revelation using the following connections— participants in the cosmic conflict (7 Churches), color and clothing (7 Seals), key words and a time prophecy (7 Trumpets).[57] The following table lists references to the allusions and links:

These allusions are additional indicators that the first two of the Seven Signs (Revelation 12) serve as a microcosm of the first half of the Book of Revelation. Because we have already discovered historicism in Revelation 12 it should not be surprising to find historicism in each of the sequences of seven in the first half of the book.[66] Here is further evidence that this is the case, offered by Jacques Doukhan in Secrets of Revelation:

Seven Churches (Revelation 2-3)[67], [68]

1. The prophet sees “what is now and what will take place later” (Revelation 1:19).[69]
2. The passage compares the Seven Churches to seven stars, held in the Son of man’s right hand (1:16, 20). The ancients believed that the stars directed human destiny. God holding the stars in His hands amounts to His controlling their destiny.
3. From the most remote times the number 7 has had symbolic value, serving as a symbol of totality and perfection. The Seven Churches thus can symbolize the totality of Church history, rather than simply specific churches. This explains why churches such as Colossae and Hierapolis, both mentioned in the New Testament, are not mentioned specifically in Revelation 2-3.
4. The concluding statement of each letter, “He who has an ear, let him hear what the Spirit says to the churches,” seems to address a larger audience. The letters speak to all the churches, and anyone may benefit from their content, a point explicitly brought out in the fourth letter to Thyatira. It contains the phrase “all the churches” (Revelation 2:23).
5. As we progress from one letter to another we notice Jesus’ presence growing more and more intimate. Here is the sequence from the first church, Ephesus, to the last, Laodicea— “him who… walks among the seven golden lampstands” (2:1), “him who… died and came to life again” (2:8), “Repent therefore! Otherwise, I will soon come to you and will fight against them” (2:16), “Only hold on to what you have until I come” (2:25), “If you do not wake up, I will come like a thief” (3:3), “I am coming soon” (3:11) and finally “I stand at the door” (3:20).
6. As we enter the third millennium we can look back and see that a prophetic interpretation is ever more relevant than we could have imagined.[70]

Seven Seals (Revelation 4-8:1)[71]

1. God holds the scroll in His right hand, the hand that controls the course of history. All the seals must be broken before the scroll may be opened. It is thus only at the seventh seal that we shall understand the scroll’s purpose.
2. The leitmotif “Come” which occurs in the seven seals, suggest a progression in time just as in the letters to the churches. Here is the sequence, from the first seal to the seventh— “Come” (6:1), “Come” (6:3), “Come” (6:5), “Come” (6:7), “How long?” (6:10), “has come” (6:17), and “silence” (8:1).[72]

Seven Trumpets (Revelation 8:2-11:19)[73]

1. Transitions between the trumpets point to the completion of the events of one trumpet and announce the events of the next (Revelation 8:13; 9:12).
2. Both the seals and the trumpets are subdivided into one group of four and another group of three.
3. The final note of the last trumpet announces the coming of the kingdom of God.

1. b.      The Relationship Between the  Book of Revelation and the Book of Daniel

The Apocalypse (Book of Revelation) is more Hebrew than any other book of the New Testament. It contains more than 2,000 allusions to the Hebrew Scriptures, including 400 explicit references and 90 literal citations of the Pentateuch and the Prophets. With regard to textual citations, the Apocalypse is more faithful to the original Hebrew than to its Greek translation, the Septuagint.[74]

The Apocalypse alludes more to the book of Daniel than any other portion of the Hebrew Scriptures.[75] Doukhan points out a number of strong relationships between the Book of Revelation and the Book of Daniel.[76] For example:

1. The name of the book “Revelation” or “Apocalypse” comes from a Greek word meaning “to reveal a secret.” The verb “reveal” is also one of the key words of the book of Daniel, occurring seven times.
2. Daniel and Revelation both introduce prophetic visions.
3. The “revelations of John” refer us back to the “secrets of Daniel.”
4. The opening blessing of Revelation (1:3) echoes the final blessing of the book of Daniel (12:12-13).
5. The expression John used to introduce and close his book (“I, John”- Revelation 1:4, 9; 22:8) echoes the expression that Daniel used seven times to introduce the apocalyptic visions (“I, Daniel”- Daniel 7:15, 28; 8:15, 27; 9:2; 10:2, 7).
6. Both books have similar phraseology. And both have the same visions, the same themes, the same ethical implications, and the same prophetic perspective covering the same time span.
7. Both books have a central vision (Revelation 12-14 and Daniel 7) that focuses on the time of the end and judgment.

George Knight points out that “In Revelation 10 we have a little book that is opened at the end of time. In Daniel 12 we have a book that is sealed until the end of time. And when it is opened knowledge shall increase.”[77] He goes on to show that the little book of Revelation 10 is the Book of Daniel, which unlocks an understanding of Revelation, particularly the central passage of Revelation 12-14.[78]

We have already seen how a study of Daniel 7 helps us understand features of Revelation 12 and the passage in which it is located (11:19-14:20). It is no accident that the clearest example of historicism in the entire Bible is found in Daniel chapter 2. No serious Bible student can miss the fact that Daniel 2 is clearly a sweep of history from the time of the prophet Daniel until the setting up of God’s eternal kingdom. Daniel 2 sets a pattern that is then followed by the apocalyptic visions found in Daniel 7-12.

The relationship between the two books has great implications for historicism. It is one more substantial indicator that when Revelation is studied we should look for sweeps of history that the Book of Daniel will help us understand. And this is what we have already found as we allowed the time prophecy in Revelation 12 (verses 6, 14) to be interpreted by the same time prophecies in Daniel (7:25; 12:7).

1. Emphasis on the Return of Jesus in the Book of Revelation

Why did John use sweeps of history when writing the Book of Revelation? Perhaps it was because that is the way it was revealed to him by the angel sent from God (1:1). It could have been because he knew that a chiastic structure with sweeps of history in the first half of the book and an intensification of events in the last half would be better understood and remembered. Perhaps it was because John was a great student of the prophecies of Daniel and decided to organize the book in a similar way.

More than likely all these were reasons. But one of the greatest reasons would have been John’s desire that all believers in each age of church history have a grasp of the final outcome and have hope and courage to hold on through the unfolding eras of history.

At the very beginning and the very end of the book John lets us know, through mini-sweeps of history, that Jesus work for us and in us can help us live in the present and always to be ready for the return of Jesus.[79]

In chapter 1 he refers to the eternal God and then gives two mini-sweeps of history, one from Jesus’ perspective and the other from our perspective.

A   1:4     “who is and who was and who is to come” [present, past, future[80]]

B   1:5-7     Jesus Christ…

“the faithful witness” [Jesus’ life]

“the firstborn of the dead” [resurrection]

“the ruler of the kings of the earth” [future]

Who loves us…

“released us from our sins by His blood” [past]

“has made us to be a kingdom, priests…” [past with present status]

“Behold, He is coming with the clouds…” [future]

A’ 1:8     “who is and who was and who is to come”            [present, past, future]

In the closing chapter John twice alludes to the importance of this message for his day all the way until the Second Coming of Jesus.

22:6     “things which must soon take place” [the prophet’s day]

22:7     “behold, I am coming quickly” [the Second Coming]

And again: …

22:10   “the time is near” [the prophet’s day]

22:11   “…the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness…” [the time of final decisions]

22:12   “Behold, I am coming quickly, and My reward is with Me”  [the Second Coming]

In the first chapter John writes about Jesus’ Second Coming in the third person. But by the end of the book he writes of Jesus’ Return in the first person, illustrating the need to move from the fact of Jesus’ return to the heart preparation for that return.[81] When Jesus finally says “Yes, I am coming soon” John cries out in response, in spite of the trials that he knows lie ahead for himself and all believers, “Amen, Come, Lord Jesus” (22:20).

Summary and Conclusion

We return to our original questions. Does the Book of Revelation give a prophetic sweep of history from the days of its author until the Second Coming of Jesus Christ? Are there historical markers in the book that help us know where we are situated in the flow of history? Is it possible to faithfully and carefully study the text of Revelation, without superimposing our own presuppositions, and discover patterns of history written in advance from the days of John the Revelator until the return of Jesus?

By taking Revelation 12 as a case study we have discovered that we can indeed find historical markers that give a prophetic sweep of history from the days of John until the Second Coming. We reached this conclusion by unlocking the symbols and finding historical markers, as well as by examining the verb tenses John uses. Looking closely at the chapter we have also discovered a chiastic structure, with a mini-sweep of history from verses 7-12 that confirms and adds background information to the sweep of history found in the rest of the chapter.

As we explored the immediate context of Revelation 12 (11:19-14:20) we found that the passage not only completes the sweep of history up to the Second Coming of Jesus but also reflects the organization of the Book of Revelation itself. The first two of Seven Signs found in the passage (Revelation 12) reflect in microcosm the sweeps of history found in the first three passages of the book (Seven Churches, Seven Seals, Seven Trumpets), while the last two of the Seven Signs (Revelation 14:6-20) reflect the climax of history in microcosm found in the last half of the book. Further exploration of the larger contexts of the passage gave additional confirmation that historicism is an integral part of the Book of Revelation.

The historicism found in Revelation 12 is not an isolated case but is actually a key to discovering related sweeps of history in the first half of the book and understanding the structure of the entire book. The relationship of the Book of Daniel to the Book of Revelation, particularly its central passage (Revelation 11:19-14:20), gives further evidence that historicism was intended by John just as it was by Daniel.

John’s opening and closing statements in Revelation (chapters 1 & 22) show us his passion that Jesus is coming soon and that the church of God from his day until the Second Coming of Jesus have a grasp of the trials and joys they would experience along the journey. The book is intended to serve as a guide throughout the Christian era to the close of time so believers can have an intelligent understanding of the perils and conflicts before them.[82] The closer we get to the return of Jesus the more clearly we can see that He is in control of history, and that He has given us apocalyptic prophecy to help us know where we stand in the flow of time. Truly “the time is near” (22:10). Those who love Him will continue to pray and live the prayer, “Amen, Come Lord Jesus” (22:20).

Bibliography

Arasola, Kai. The End of Historicism: Millerite Hermeneutic of Time Prophecies in the       Old Testament Sigtuna, Sweden: Datem Publishing, 1990.

Damsteegt, P. Gerhard. Foundations of the Seventh-day Adventist Message and Mission.  Grand Rapids: Eerdmans, 1977.

Doukhan, Jacques B.  Secrets of Revelation: The Apocalypse Through Hebrew Eyes   Washington, DC: Review and Herald Publishing Association, 2002.

Froom, Le Roy Edwin.  The Prophetic Faith of Our Fathers, volumes 1-4   Washington, DC: Review and Herald Publishing Association, 1946-1954.

Holy Bible, various versions and Greek morphologies.

Holy Spirit, only one true version!

Knight, George R.   The Apocalyptic Vision and the Neutering of Adventism   Washington, DC: Review and Herald Publishing Association, 2008

Maxwell, C. Mervyn.  God Cares: The Message of Revelation for You and Your Family Boise: Pacific Press Publishing Association, 1985.

Nichol, Francis D. editor, and others.   The Seventh-day Adventist Bible Commentary, Revised, Volume 7. Washington, DC: Review and Herald Publishing Association, 1980

_____. “History of the Interpretation of the Apocalypse.” The Seventh-day Adventist Bible Commentary, Volume 7, 103-132.

Paulien, Jon. “The End of Historicism?  Reflections on the Adventist Approach to Biblical Apocalyptic.” Journal of the Adventist Theological Society 14 (2003), 15-43; 17 (2006): 180-208.

______. “Adventist Evangelism & the Book of Revelation: An Honest & Credible Look.” A series of presentations at Upper Columbia Conference Pastors’ & Literature Evangelists’ Retreat, 2000.

Pfandl, Gerhard, Principal Contributor.   The Prophetic Gift. Adult Sabbath School Bible Study Guide for Jan-Mar 2009, 30-36. Boise: Pacific Press Publishing Association, 2008.

Shea, William H. Selected Studies in Prophetic Interpretation [Washington, D.C.: Review and Herald, 1982] “Year-Day Principle, Part I”.

Stefanovic, Ranko. Revelation of Jesus Christ: Commentary on the Book of Revelation. Berrien Springs, MI: Andrews University Press, 2002.

Tonstad, Sigve K.   Saving God’s Reputation   New York, NY: T&T Clark International, 2006

Vetne, Reimar. “A Definition and Short History of Historicism as a Method for Interpreting Daniel and Revelation.” Journal of the Adventist Theological Society 14 (2003): 1-14.

White, Ellen G.   The Acts of the Apostles. Mountain View, CA: Pacific Press Publishing Association, 1911.

______.   The Great Controversy Between Christ and Satan. Mountain View, CA: Pacific Press Publishing Association, 1911.

[1] “Actions of General Interest From the 1986 Annual Council- 1, Adventist Review (Jan 22, 1987): 19.

[2] Jacques Doukhan (Secrets of Revelation: The Apocalypse Through Hebrew Eyes  [Washington, DC: Review and Herald Publishing Association, 2002], 17) points out that “Irenaeus of Lyon (130-202 C.E.) held this interpretation ["as a vision of things to come…historicoprophetic"]. Born only a few years after the appearance of the Apocalypse, this Church Father was the disciple of Polycarp, the martyr who met Yohanan [John] personally (see Eusebius Church History 5. 20. 6 [Nicene and Post-Nicene Fathers, Second Series, vol. 1, 238, 239]). The church, under the influence of Hippoltus and Origen, discarded the perspective during the Middle Ages for a more allegorical, spiritual, and moral interpretation, but it reappeared in the sixteenth century with the Reformers.”

[3] Reimar Vetne, A Definition and Short History of Historicism as a Method for Interpreting Daniel and Revelation (Journal of the Adventist Theological Society, 14/2 Fall 2003): 9. For an extensive history of those who have used this approach see Leroy Edwin Froom, Prophetic Faith of Our Fathers, 4 volumes (Washington, D.C. Review & Herald, 1946-1954).

[4] See http://en.wikipedia.org/wiki/Historicism_(Christian_eschatology). Accessed 5/15/2009.

[5] Froom, Prophetic Faith of Our Fathers, vol. 1 & 2. See also Doukhan, Secrets of Revelation, 17.

[6] See Kai Arasola, The End of Historicism: Millerite Hermeneutic of Time Prophecies of the Old Testament (Sigtuna, Sweden: Datem Publishing, 1990). See also P. Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission (Grand Rapids: Eerdmans, 1977), 57-77.

[7] Vetne, Ibid., 1. Vetne offers his preferred definition as “Historicism reads historical apocalyptic as prophecy intended by its ancient author to reveal information about real, in-history events in the time span between his day and the eschaton.” Ibid., 7.

[8] Each change of scene is frequently introduced by the Greek word οραω, “I saw” Rev 1:12; 4:1; 6:2; 8:2; 10:1; 11:19; 12:1, 3; 13:1, 11; 14:1, 6, 14, etc.

[9] This is a crown of victory (στεφανος) rather than a crown of authority and power (διαδημα) as seen on the heads of the dragon (12:3)

[10] See fn. 9.

[11] The verses listed for each symbol indicate when their Greek root appears in the text.

[12] At the very beginning of the book a special blessing is promised to those who read, hear and take to heart (“keep” or act on) the message of the book. Revelation 1:3.

[13] This is clear from the context of Revelation 19:15; cf. 2:27 and Psalm 2:8, 9.

[14] This is clear from the context of Revelation 5:12, 13; 6:16; 7:9, 10, 14, 17; 14:1, 4, 10, etc. cf. John 1:29

[15] Isaiah 54:5, 6; Jeremiah 6:2; cf. the love affair between God and His people picture by the prophets Ezekiel, Hosea, Amos, etc. 2 Corinthians 11:2; Ephesians 5:25-32.

[16] Jeremiah 3:20; Ezekiel 23:2-4. Note the contrast between the pure woman of Revelation 12 and the prostitute of Revelation 17.

[17] Doukhan, Secrets of Revelation, 107-108.

[18] The Sea Beast of Revelation 13 is an amalgamation of the four beasts Daniel saw in the vision recorded in Daniel 7. Together the four beasts had seven heads and ten horns. Daniel was told that the ten horns represented ten kings. Daniel 7:24. “Kings” should also be understood as “kingdoms”. Daniel 2:28-29.

[19] Both Genesis and Revelation indicate the thirty day month used in Bible times. In Genesis we read that the flood of Noah’s day began on the 17^th day of the 2^nd month (Genesis 7:11) and ended on the 17^th day of the 7^th month (Genesis 8:4) or exactly five months. This is also recorded twice as 150 days (Genesis 7:24; 8:3), or five months of thirty days each. In Revelation we see that the “1,260 days” (Revelation 12:6) are linked in chiastic structure to the 3.5 times/years (Revelation 12:14), subdividing exactly into 42 months of 30 days each. This linkage will be further discussed below.

[20] “Times” is sometimes used in the Bible as an expression for years. In fact the New American Bible translates “years” in place of “times” in Revelation 12:14. cf. Daniel 4, particularly verses 16, 23, 25, 32.

[21] Mervyn Maxwell, God Cares, vol. 2 (Boise, ID: Pacific Press, 1985), 326.

[22] See also Doukhan, Secrets of Revelation, 111, 112, 97, 115.

[23] Genesis 5, 9; Numbers 14; Job 10, 32; Psalm 77, etc. See also http://www.historicism.org/Documents/YearDay.pdf.

[24] Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 18-19, 24-25, 39, 66, 74; See also William H. Shea, “Year-Day Principle, Part I,” in Selected Studies in Prophetic Interpretation [Washington, D.C.: Review and Herald, 1982], 56.

[25] Maxwell, God Cares, vol. 2, 323-324, 341.

[26] A number of Bible versions (RSV, NKJV, NAB, NIV, NEB, NASB, ESV) translate this phrase “rest of her offspring,” a very ordinary, generalized expression. On the other hand the KJV translates the expression “remnant of her seed” a term rich in significance in the Bible.

[27] Kittel and Friedrich, Theological Dictionary, 4:194-214. Gerhard F. Hasel, The Remnant: The History and Theology of the Remnant Idea from Genesis to Isaiah, Andrews University Monographs, Studies in Religion, vol. 5., 3^rd ed. (Berrien Springs, MI: Andrews University Press, 1980) quoted in Maxwell, God Cares vol. 2, 406-407, 419.

[28] Isaiah 4:2-5; Micah 4:7; Jeremiah 50:20; Obadiah 1:17; Zephaniah 3:14-19.

[29] Genesis 45:7; Isaiah 10:20, 21; 37:31, 32.

[30] Micah 4:7; Isaiah 4:2-5; Obadiah 1:17; Joel 2:32. See also Gerhard Pfandl, The Prophetic Gift Adult Sabbath School Bible Study Guide for Jan-Mar 2009 (Boise: Pacific Press Publishing Association, 2008), 30-36.

[31] Maxwell, God Cares, vol. 2, 407.

[32] The King James Version is used for this analysis of historical markers.

[33] Revelation 1:11, 19; 2:1, 8, 12, 18, etc. It is valuable to look for the intention of the author when studying the Bible. But those who believe what the Bible says about its own inspiration- that it was truly inspired by God (2 Timothy 3:16-17; 2 Peter 1:19-21) will also believe that sometimes the writers themselves did not fully understand the visions they were given (e.g. Daniel 8:27; 12:4, 8-9) and that only after a prophecy is fulfilled do we have a clear understanding of the prophecy itself (John 13:19; 14:29; Luke 21:31).

[34] For centuries commentators interpreted this time period in this or a somewhat similar way. See Froom, Prophetic Faith of Our Fathers, vol. 2, 531, 787; vol. 3, 253, 745; vol. 4, 394, 399.

[35] The two characteristics given mean that the remnant church or movement will keep all ten of the commandments of God and have the testimony of Jesus. Revelation 12:17; 14:6-12; 19:10 and 22:8-9 indicate that this movement will arise as a result of prophecy, teach and preach prophecy, and have a prophet in it.

[36] The New American Standard Bible (1995) is used in this analysis.

[37] http://en.wikipedia.org/wiki/Chiasmus. Accessed 5/15/2009. Three main purposes for writing in chiastic structure seem to be 1) to show the structural unity of the passage, 2) to guide the reader’s attention to the central idea, and 3) to illuminate similar or contrasting ideas by placing them equal distances from the center of the chiasm. Many careful Bible students see a chiastic structure for the entire Book of Revelation. The author of this paper has enjoyed discovering chiasms throughout the Gospel of Mark, where the center is often a question Jesus asked His hearers to get them to think about their life, and a chiastic structure for the entire Gospel of Matthew.

[38] The New American Standard Version (1995) is used in this analysis.

[39] Verses 15-16 have another mini-chiasm with identical or matching words as follows: serpent/dragon, poured/poured, river/river, out of his mouth/out of his mouth, earth/earth- with the center being “so he might cause her to be swept away with the flood.” These verses continue the sweep of history of the chapter and so are not discussed in detail here.

[40] The King James Version is used in this analysis.

[41] The Greek word for “place” (to,poj) can mean not only location but position. See for example John 11:48. There is evidence that Satan lost his position in heaven before he was ultimately excluded totally from heaven. See for example Job 1-2.

[42] See Luke 10:17-18 (“And the seventy returned again with joy, saying, ‘Lord, even the devils are subject unto us through thy name.’  And he said unto them, “I beheld Satan as lightning fall from heaven’” KJV).

[43] Based on Scrivener NT Morphology (Bible Works 6 Computer program).

[44] The aorist tense (or aspect) emphasizes an event that happened in the past at a certain point in time.

[45] There are seven major sections in the Book of Revelation, each one introduced by a Sanctuary scene. (See Doukhan, Secrets of Revelation, 13-15, 25-26, 51-58, 77-80, 105-106, 143-147, 169-174188-192. This passage (11:19-14:20) is the fourth and central passage of the entire book. See below.

[46] The New American Standard Version (1995) is used in this analysis.

[47] Throughout history Bible students have identified historicism in Daniel 7, giving a sweep of history from the days of Daniel when Babylon, represented by the lion (Daniel 7:1-4) was ruling until the establishment of Jesus’ kingdom (Daniel 7:14, 26-27). John’s reference to Daniel 7 is another hint at historicism in the Book of Revelation.

[48] See Doukhan, Secrets of Revelation: 114-116.

[49] See for example the interludes in the Seven Seals (6-8:1, Interlude 7), the Seven Trumpets/Shofars (8:6-11:18, Interlude 10;11:14), the Seven Signs (12-14, Interlude 14:1-5) and the Seven Bowls (16-17, Interlude 17-18). Doukhan, Secrets of Revelation, 13-15, etc.

[50] The polarization of the world into two groups is a major theme of Revelation, particularly the last half. See for example, Revelation 13:8; 14:9-13; 17:8; 20:12-15; 21:27; 22:11-12.

[51] Space does not permit this paper to further develop this except to note that the chiastic structure shows an internal unity in Revelation 14:6-20 and echoes the chiastic structure of Revelation 12:1-17.

[52] This analysis utilizes the King James Version.

[53] See Doukhan, Secrets of Revelation, 13-15; See also Maxwell, God Cares, vol. 2, 54-62.

[54] See Doukhan, Secrets of Revelation, 13-15.

[55] Note for example the long time spans (e.g. “forty two months” 11:2; “one thousand two hundred sixty days” 11:3) referred to in the first half of the book compared with the short time spans (“one hour” Revelation 17:12; 18:10, 17, 19) referred to in the last half of the book.

[56] See Maxwell God Cares, vol. 2, 54-62.

[57] The King James Version is used for this analysis.

[58] The word “woman” appears only once in Revelation 1-11, as part of the message to the church in Thyatira (2:20).

[59] We have already seen that the woman is a symbol of the church. See section 1.b. above.

[60] These fifteen instances are the only times the word “Church” or “Churches” appear in Revelation 1-11.

[61] These four instances are the only times the word “Satan” (Greek Satana/j) appears in Revelation 1-11.

[62] The expression “rod of iron” appears only once in Revelation 1-11, as part of the message to the church in Thyatira (2:27).

[63] These two instances of the word “red” (Greek purro,j) are the only times the word appears in the New Testament.

[64] These three instances of the word “tail(s)” (Greek o`ra,w) are the only time the word appears in the entire New Testament.

[65] The word “third” (Greek tri,toj) is used in the 1st, 2nd, 3rd, 4th and 6th trumpets.

[66] When we understand what the symbols of Revelation 12 represent we see a very strong linikage between the history of the church outlined prophetically in Revelation 12 and earlier in Revelation 2-3. See table which indicates allusions between participants in the cosmic conflict (woman-church, dragon-Satan, The One/He who rules with rod of iron, remnant-overcomers).

[67] Doukhan, Secrets of Revelation, 25-50.

[68] The popular belief in some circles that the there is a major break between the Seven Churches (Revelation 2-3) which are thought to be in John’s day only, and the rest of the book (Revelation 4f.) which is thought to be only future, hinges on one verse while overlooking several important issues. Proponents of this view point to Revelation 4:1 which says “I will show you what must take place after these things.” Revelation 4-5 then describes a throne room scene in heaven where ultimately “every created thing which is in heaven and on the earth and under the earth and on the sea” is praising the One on the throne and the Lamb (Rev 5:13). This can only take place after the Second Coming of Jesus and the ultimate destruction of all the wicked as described later in the Book of Revelation and throughout the Bible. This allows for the Seven Churches to describe sweeps of history and then move into a description of a scene that takes place after the Second Coming, before returning for additional sweeps of history. See below. When belief in the immortality of the soul is rejected as non-biblical, and the Bible teaching on the resurrection is embraced (see http://www.truthaboutdeath.com/ Accessed 5/31/2009), we find it impossible for this throne room scene to take place before the Second Coming of Jesus. Further, Revelation 1:19 points out that the Seven Churches, which follow, concern both those things “which are” and “which will take place after these things”, showing that they have both current and future application while Revelation 4:1 points out that the throne room scene which follows is not current but only concerns “what must take place after these things” using the same Greek expression (meta. tau/ta) as found in the last part of Revelation 1:19 .

[69] See also Ranko Stefanovic, Revelation of Jesus Christ: Commentary on the Book of Revelation, (Berrien Springs, MI: Andrews University Press, 2002), 15.

[70] Two additional evidences for historicism in the Seven Churches of Rev 2-3 are 1) the use of the prophetic utterance τάδε λέγει (tade legei) to introduce each letter. This expression occurs only eight times in the New Testament, seven of which are in Rev 2-3. In the Septuigent (LXX ) this expression is used to highlight the prophetic significance of what follows. In classical Greek it is used to introduce a new character to the story.  (see NET Bible comments on Revelation 2:1 found at www.Bible.org); and 2) the use of the expression “ten days” in the message to the church at Smyrna. An analysis of forty-two commentaries on this expression (http://historicism.org/Documents/Rev0210_Comm.pdf) concludes that there is no explanation of this phrase that is consistent with the rest of Scripture except from a historicist interpretation of the Seven Churches (http://historicism.org/Documents/Rev0210_Intro.pdf).

[71] Doukhan, Secrets of Revelation, 51-76.

[72] “The Greek verb erchesthai is the technical term used in the Apocalypse to designate the return of the Messiah. The imperative form of this verb, erchou, translated in the breaking of the first four seals as “come,” also occurs in the conclusion of the book as a pleading prayer (Rev. 22:17, 20).” Doukhan, Secrets of Revelation, 59.

[73] Doukhan, Secrets of Revelation, 77-103.

[74] Doukhan, Secrets of Revelation, 9-11.

[75] Henry Barclay Swete, The Apocalypse of St. John: The Greek Text With Introduction, Notes and Indices, 3rd ed. (London: reprint 1917), p. cliii. Quoted in Doukhan, Secrets of Revelation 12, 16

[76] Doukhan, Secrets of Revelation, 11-12, 105.

[77] George R. Knight The Apocalyptic Vision and the Neutering of Adventism (Washington, DC: Review and Herald Publishing Association, 2008), 29.

[78] Knight, The Apocalyptic Vision and the Neutering of Adventism, 28-79.

[79] The New American Standard Version (1995) is used in this analysis.

[80] In this phrase John is not emphasizing the eternal nature of God or he would have used three forms of the verb “to be” (e.g. …who is and who was and who will be). Instead he is emphasizing the coming of Jesus when he switches verbs to say “is to come.“

[81] Revelation 1:4, 7, 8, 10; 22:7, 12, 17, 20. See Doukhan, Secrets of Revelation,  200, 201.

[82] See Ellen G. White, Acts of the Apostles, 578-585.

We had started the “Park Ministry” a few months before. “The Young & the Rest of Us” Sabbath School class had accepted the challenge to do some kind of outreach together. Now we were taking turns preparing a hot meal and sack lunches and handing them out to people on Sabbath afternoons. We set up at Locomotive Park by the bridge that crosses the Columbia River from Wenatchee to East Wenatchee, Washington in the heart of apple-growing country.

There he lay, oblivious to what was going on around him, pants wet from having too many beers. He couldn’t even accept a plate of food or a sack lunch.

We learned that his name was Wally. He had been homeless fourteen years, sleeping under the bridge or down by the river, living on government subsidy and handouts when he was sober enough to accept them.

All the street people seemed to know him. One time when we were serving, Johnny said with slurred speech, “You think I’ve got a drinking problem.” No one had said anything about it but a desire to justify himself was obvious. “Well I’m not as bad as he is,” he said, pointing to Wally, lying on the ground again.

Over the next two years the Park Ministry teams faithfully prepared food every Sabbath afternoon, through summer heat or winter snows. They offered food, friendship and short worship services for whoever showed up at Locomotive Park, feeding anywhere from seven to sixty men and sometimes women.

Then I took my mission trip to India. It was November 2001. When I returned someone asked me “Have you heard what happened to Wally?”

“No, did he die?”

“No, he’s sober!”

“How did that happen?” Here I was, a pastor, questioning the power of God. Shame on me.

“They sent him to detox for the umpteenth time. But this time he said, ‘If there are people who keep on loving me the way I am then maybe there really is a God who loves me too.’ When they led him through the program he asked God for help instead of just going through the motions. Now he’s sober!”

The next time I saw Wally he was clean, shaved, combed and smiling. He said, “Yes, God really has been good to me.” He started telling all his street friends and anyone who would listen how wonderful God is. He accepted rides to church on Sabbath morning. He picked up free literature in the church lobby and passed it out all over town the following week. He joined the New Members & Visitors Sabbath School Class. Gayle Lasher, the teacher, and her husband Rod, had been through some rough times in their own lives before being baptized a few years before and adopted Wally in a special way as their own family member.

A few months later Wally was tobacco free. Not long after that he actually moved into an apartment. “I’m afraid I might be claustrophobic but I’ll try it,” he said. He invited a few friends and church members to the apartment dedication where we read from the Bible, sang a few songs, shared a few testimonies and committed all future activities in the apartment to God. We asked Him to use it as a light in the neighborhood. Wally was beaming.

Wally had never learned to read but he had a hunger for the word of God. He decided God could help him learn, even though he was in his mid fifties. Wouldn’t you know it, he started with the King James Version of the Bible! Within a few months he was able to read clearly but slowly and with a reverence we all could learn from.

In March 2002 Wally attended an evangelistic week of prayer we had at church and made his decision to be baptized and unite with the Seventh-day Adventist church. On a Sabbath afternoon in May, Wally and two others waded into the cold water of Lake Chelan and were baptized. That morning in church when he gave his testimony he said, “I’ve done a lot of wrong things in my life. I’ve served a lot of time for some of them. But this afternoon they will all be washed away by Jesus when I get baptized. It’s been twenty-two years since I talked with my family. I tried to find them and tell them what Jesus is doing in my life but I couldn’t find any of them. So now you are my family,” he said as he gestured toward the congregation.

The members continued to welcome Wally into their hearts and homes. One Sabbath when he sat down to Sabbath lunch with the Steinberg family he started to cry.

“What’s wrong, Wally?” Charles asked.

“I can’t remember when was the last time I ate a meal with a family with plates and silverware. It’s just so wonderful!”

While visiting on another Sabbath afternoon he noticed two tables of stone with the Ten Commandments carved in them. He carefully traced the words with his finger, reading each one aloud. He began to weep again. “I’ve broken ever single one of these. But my Jesus has forgiven me. I sure do love Him.

In April 2004 our newly planted church on the south side of town held an evangelistic series. Wally knew that this was his best opportunity to invite Shirley to some meetings since she lived in the neighborhood. Shirley was the grown daughter of one of Wally’s old drinking buddies who had disappeared a few months before. Shirley had watched the changes in Wally’s life and knew she wanted what he had. She came with Wally every night the first week. Then Wally had to go into the hospital again with heart problems but Shirley kept coming to the meetings. On the last Sabbath Shirley was baptized. After the baptism several of the members rushed over to the hospital ICU to tell Wally the good news. That was the last thing Wally was ever told. Less than five minutes later he fell asleep in Jesus, his body unable to keep up with the bad habits of his old life.

The local newspaper ran a story about Wally that week and mentioned the time and place of the funeral. The next Sabbath afternoon the church was full with members and a town full of people who had known Wally. At the open microphone the primary care physician’s assistant spoke of watching Wally begin a new life two years before. Shirley told of her new commitment to the Lord because of Wally’s witness. A city librarian told of Wally coming in regularly and sharing his love for Jesus. She signed up requesting Bible studies. I told about how the service would be totally different if it had taken place three years before. But now we could know that someday soon, when Jesus broke through the sky that “the dead in Christ,” including Wally, “would rise first, then those of us who are alive and remain would be caught up together with them to meet the Lord in the air, and we would be with the Lord forever.” (1st Thessalonians 4:16-17).

Through the years our congregation had been known for being fairly affluent. God saw that we needed to reach out to the down and out. We needed to see the power of God at work in the “worst alcoholic in the valley.” We needed Wally as much as he needed us. And we can hardly wait to see Wally on resurrection morning!

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That is probably the most important and useful finding from the Valuegenesis study, conducted in 1989 of over 13,000 Adventist youth, their parents, pastors and teachers.[i]

When I read a summary of the research about 1990 I told my wife “If we don’t do anything else right as parents, we’ve got to do this right. We have got to ask God to help us have regular and interesting family worship for our little kids.” At that time we had two little boys, ages five and 2 ½, and a couple years later, a little girl.

Children can choose to reject the God of their parents. But out of the 41 factors considered in the Valuegenesis study, it is clear that Interesting Family Worship is the single most effective way of reducing that risk.

The more we can teach these principles to the families in our congregations and communities, the more likely we will see the promise fulfilled that “I will send you the prophet Elijah before that great and dreadful day of the LORD comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.”[ii]

During the past seventeen years our family has found a pattern that works for us, and if you like, you can adapt it to work for you and the families within your circle of influence. Here are some of the key ingredients–

1. Talk with the family about a time. Begin with 10-15 minutes. Find a time that works for all the family, and adjust it every year or so if needed. Since I was a pastor, we had family worship for many years just before or after supper so I could spend the rest of the evening starting Bible study groups, making visits with elders and planning soul winning with my church leaders. Our family worship has grown to be 30 minutes each evening and 60 minutes on Friday evening to welcome the Sabbath.
2. Have it alone at first if necessary. Sometimes the family is not ready to join you. When we first got married family worship with my wife and I was quite irregular. One day I asked her why it was so difficult for us to have it and she said, “Because every time we have it, it seems like you are trying to preach to me.” I said “No I’m not.” But the more I thought about it the more I had to admit she was right. I struggled as a young pastor to know what to do about that. Finally I was impressed to be consistent in my own worship and let God change me and help my wife build trust in my spiritual leadership in the home. In a very remarkable way God solved the whole situation (but that is another story!).
3. Take turns with who leads out.I set up a rotation so each family member had a week to lead out in worship. One week I would lead out, another week my wife would lead out, and another week our oldest would lead out. When a child turned three years of age we added their name to the weekly rotation. It’s amazing how letting children be in charge of worship makes it far more interesting to them. They pick the stories, the songs and the activities. We only require that some time during the 30 minutes that we hear directly from God through the Bible and talk directly to God in prayer.
   • When it was Danesa’s turn for worship as a little child she told us “Tonight we are going to do a craft for worship.” My wife and I had never thought of doing a craft for worship. She handed out sheets of paper and told us to each draw a picture of Jesus coming again. As we all drew and colored little four year old Danesa gave each of us pointers on how to improve our pictures!
   • One time Jacob said “For worship tonight we are going to play Bible Freeze Tag.” I thought “Is that really worship?” Jacob went on to explain “When you are tagged you are frozen until you say a Bible verse from memory. And you can’t use a verse that has already been used.” We raced around the house getting frozen and unfrozen. The easy texts like “Jesus wept” were quickly used up and we had to start reaching into our memories for Bible verses that had long ago been “hidden” in our hearts!
   • When Dustin was in academy he loved playing the guitar so much that for his worship we would sing for 28 minutes then have a Bible verse and prayer.
   • We had plenty of challenges along the way. One night one of the kids was having a rough time behaving. “You can’t make me stay in worship!” he said defiantly. I told him that one of the expectations of being a part of our family was to be at family worship. “You’re forcing religion down my throat!” he retorted. “You can sit in the next room quietly if you don’t want to see us, but you are not allowed to go to your room, read or play games while the family is having worship,” I explained. He sat in the next room that evening. Evidently that gave him enough space to assert his independence but also let him know how highly his parents valued family worship.
   • Another night one of the boys prayed “Dear Jesus, help my brother to not be so mean to me.” “I’m not mean to you” his brother responded. The other brother continued praying “And help him to not interrupt me while I am praying.”
   • It is hard to gather for family worship and still hold on to a hard heart. Regular family worship has had a softening influence on every member of the family.
   • Through it all, family worship became the main “point of contact” for the entire family each day. It was the spiritual leadership laboratory for our children. When our boys come home for Christmas break from college this year they will ask for their week to be in charge of worship and we will be happy to give it to them!
4. Have variety- songs, Bible reading, memory verse, thankfulness, prayer, mission stories, character-building stories, etc. Through the years, during family worship, we have read My Bible Friends, The Bible Story Books, Uncle Arthur’s Bedtime Stories, Great Stories for Kids, The Forever Stories, Sam Campbell stories, Christian biographies, mission stories and dozens and dozens of other books from Camp Meeting specials and the Adventist Book Center.[iii] We have read completely through the Bible a number of times. We have sung a huge variety of Christian songs, from Cradle Roll songs (e.g. all fifty verses of “Animals, animals, Jesus made the animals”!) to camp songs to praise songs to hymns. We have made lists of what we are thankful for, written songs, and prayed for our relatives, neighbors, community, missionaries, colporteurs, potential future spouses, pastors, teachers, pets, “owies” and “the burnt biscuits Daddy forgot to take out of the oven because Mama is at Grandma and Papa’s house.”
5. Invite others, especially your children’s friends and families, and your neighbors, to join you from time to time. This wonderful insight is shared in Ministry of Healing-“Our homes should be a place of refuge for the tempted youth. Many there are who stand at the parting of the ways. Every influence, every impression, is determining the choice that shapes their destiny both here and hereafter. Evil invites them. Its resorts are made bright and attractive. They have a welcome for every comer. All about us are youth who have no home, and many whose homes have no helpful, uplifting power, and the youth drift into evil. They are going down to ruin within the very shadow of our own doors. These youth need a hand stretched out to them in sympathy. Kind words simply spoken, little attentions simply bestowed, will sweep away the clouds of temptation which gather over the soul. The true expression of heaven-born sympathy has power to open the door of hearts that need the fragrance of Christlike words, and the simple, delicate touch of the spirit of Christ’s love. If we would show an interest in the youth, invite them to our homes, and surround them with cheering, helpful influences, there are many who would gladly turn their steps into the upward path.“[iv]

Whenever I share some of these principles of Interesting Family Worship I have some who say “Where were you 15, 20 or 30 years ago when my children were young?” My response is, “Don’t focus on the losses or sadness of the past but the possibilities of the future. Consider what families you can share these things with and make a difference where you are at now.”

During evangelistic meetings I share with the people how to begin or strengthen family worship. One title I have used is “True worship, False worship and Family Worship.” After spending some time looking at the destructive nature of prophetic Babylon we look at what the Bible says about faithfulness to Jesus in all areas of life. Then I share briefly how family worship can help prepare family members, the church family and the community for the soon return of Jesus. As I greet people after the presentation they are thanking me for helping them have stronger homes rather than getting angry at me for exposing the deceptions of prophetic Babylon! I believe this is an important part of the preparation for becoming a part of the Adventist Movement.[v]

We didn’t need to wait for the Valuegenesis research to know that Interesting Family Worship is a high priority. Eighty five years before (1905) we were given this clear counsel and these helpful insights in the book Ministry of Healing chapter #28 titled “Ministry of the Home.”[vi] They can still help us as we begin or add variety to our family worship this month–

“The restoration and uplifting of humanity begins in the home. The work of parents underlies every other. Society is composed of families, and is what the heads of families make it. Out of the heart are “the issues of life” (Proverbs 4:23); and the heart of the community, of the church, and of the nation is the household. The well-being of society, the success of the church, the prosperity of the nation, depend upon home influences.“[vii]

“It is by the youth and children of today that the future of society is to be determined, and what these youth and children shall be depends upon the home. To the lack of right home training may be traced the larger share of the disease and misery and crime that curse humanity. If the home life were pure and true, if the children who went forth from its care were prepared to meet life’s responsibilities and dangers, what a change would be seen in the world!“[viii]

“The mission of the home extends beyond its own members. The Christian home is to be an object lesson, illustrating the excellence of the true principles of life. Such an illustration will be a power for good in the world. Far more powerful than any sermon that can be preached is the influence of a true home upon human hearts and lives. As the youth go out from such a home, the lessons they have learned are imparted. Nobler principles of life are introduced into other households, and an uplifting influence works in the community.”[ix]

“Our time here is short. We can pass through this world but once; as we pass along, let us make the most of life. The work to which we are called does not require wealth or social position or great ability. It requires a kindly, self-sacrificing spirit and a steadfast purpose. A lamp, however small, if kept steadily burning, may be the means of lighting many other lamps. Our sphere of influence may seem narrow, our ability small, our opportunities few, our acquirements limited; yet wonderful possibilities are ours through a faithful use of the opportunities of our own homes. If we will open our hearts and homes to the divine principles of life we shall become channels for currents of life-giving power. From our homes will flow streams of healing, bringing life and beauty and fruitfulness where now are barrenness and dearth.”[x]

For centuries Waldensian youth had copied large portions of the Bible by hand in this very room on this very table before the printing press was invented. They had been trained here at the College of the Barbs [uncles, elders, church leaders] to go throughout Europe as merchants or college students to keep Bible truth alive during the spiritual darkness of the Dark Ages.

Now hundreds of years later, in May 2007, the three of us had driven to Torre Pellice and the Valleys of the Waldenses one hour southwest of Turin (Torino) Italy near the French border to learn more.

Though many modern scholars today (see for example the Catholic Encyclopedia article “Waldenses”) claim that the Waldenses originated with Peter Waldo in the 12^th Century there is good reason to believe that they were actually a spiritual and Biblical continuation of the apostolic church from the time of Jesus. In his monumental work Prophetic Faith of Our Fathers volume one, Leroy Edwin Froom makes a powerful case for this by doing extensive research using ancient documents of both the persecutors/Inquisitors of the Waldenses and their early leaders (see pages 829-886, 937-952).

As Pagan Rome persecuted Christians in the earliest centuries the church spread more and more rapidly. Early church leader Tertullian said “In the blood of the martyrs lies the seed of the Church.” But from the time of Constantine onward Christianity became popular and the Roman Empire morphed into the Roman Church Empire, a religious and political union. Wherever the Roman armies went they took the Roman brand of Christianity with them.

This led to a separation from the Roman Church system by many groups throughout the former Roman Empire who gave priority to the Bible over church tradition and papal decrees. The Waldenses (”people of the valleys”) were one of these groups. The “woman” of Revelation 12 was fleeing into the wilderness for 1260 years to a place prepared for her by God (Revelation 12:5, 14).

Columba, the Irish missionary, began the training school on the Scottish island of Iona and sent missionaries throughout Europe in the 6^th Century. Some of his followers could have been the forerunners of the Waldenses of the Dark Ages. Iona became known as the “Light of the Western World” for several centuries and later the motto of the Waldenses became “Light Shines in the Darkness.”

Here are seven lessons we learned from the history of the Waldenses.

Lesson #1- Role of the Bible.

The Bible was the final authority in all of life, including worship, lifestyle, mission and the training of youth. It was studied, copied, and applied to the life even if it meant persecution and death.

“The Waldenses were among the first of the peoples of Europe to obtain a translation of the Holy Scriptures. Hundreds of years before the Reformation they possessed the Bible in manuscript in their native tongue. They had the truth unadulterated, and this rendered them the special objects of hatred and persecution. They declared the Church of Rome to be the apostate Babylon of the Apocalypse, and at the peril of their lives they stood up to resist her corruptions….{The Great Controversy p. 65.2}

“Among the leading causes that had led to the separation of the true church from Rome was the hatred of the latter toward the Bible Sabbath…..The papal leaders…demanded not only that Sunday be hallowed, but that the Sabbath be profaned; and they denounced in the strongest language those who dared to show it honor. It was only by fleeing from the power of Rome that any could obey God’s law in peace.” {The Great Controversy p. 65.1}

“To the Waldenses the Scriptures were not merely a record of God’s dealings with men in the past, and a revelation of the responsibilities and duties of the present, but an unfolding of the perils and glories of the future. They believed that the end of all things was not far distant, and as they studied the Bible with prayer and tears they were the more deeply impressed with its precious utterances and with their duty to make known to others its saving truths. They saw the plan of salvation clearly revealed in the sacred pages, and they found comfort, hope, and peace in believing in Jesus. As the light illuminated their understanding and made glad their hearts, they longed to shed its beams upon those who were in the darkness of papal error.” {The Great Controversy, p. 72.1}

They truly lived their motto “Lux Lucet In Tenebris”-Light shines in the Darkness.

We can each ask “What role does the Bible play in my life? Is it valued so much that I won’t let a day go by without carefully studying it to find something to apply to my life and to share with someone else?”

Lesson #2- Training youth.

Young people were taught to recognize God in nature, to endure hardship, to think for themselves, to submit to their parents’ authority and to copy and memorize large portions of the Bible.

“Pure, simple, and fervent was the piety of these followers of Christ. The principles of truth they valued above houses and lands, friends, kindred, even life itself. These principles they earnestly sought to impress upon the hearts of the young. From earliest childhood the youth were instructed in the Scriptures and taught to regard sacredly the claims of the law of God. Copies of the Bible were rare; therefore its precious words were committed to memory. Many were able to repeat large portions of both the Old and the New Testament. Thoughts of God were associated alike with the sublime scenery of nature and with the humble blessings of daily life. Little children learned to look with gratitude to God as the giver of every favor and every comfort.” {The Great Controversy, p. 67.1}

“Parents, tender and affectionate as they were, loved their children too wisely to accustom them to self-indulgence. Before them was a life of trial and hardship, perhaps a martyr’s death. They were educated from childhood to endure hardness, to submit to control, and yet to think and act for themselves. Very early they were taught to bear responsibilities, to be guarded in speech, and to understand the wisdom of silence. One indiscreet word let fall in the hearing of their enemies might imperil not only the life of the speaker, but the lives of hundreds of his brethren; for as wolves hunting their prey did the enemies of truth pursue those who dared to claim freedom of religious faith.” {The Great Controversy, p. 67.2}

“From their pastors the youth received instruction. While attention was given to branches of general learning, the Bible was made the chief study. The Gospels of Matthew and John were committed to memory, with many of the Epistles. They were employed also in copying the Scriptures. Some manuscripts contained the whole Bible, others only brief selections, to which some simple explanations of the text were added by those who were able to expound the Scriptures. Thus were brought forth the treasures of truth so long concealed by those who sought to exalt themselves above God.” {The Great Controversy, p. 68.2}

“From their schools in the mountains some of the youth were sent to institutions of learning in the cities of France or Italy, where was a more extended field for study, thought, and observation than in their native Alps. The youth thus sent forth were exposed to temptation, they witnessed vice, they encountered Satan’s wily agents, who urged upon them the most subtle heresies and the most dangerous deceptions. But their education from childhood had been of a character to prepare them for all this. {The Great Controversy, p. 69.3}

We can each ask “Do I have children in my home, church or school who could benefit from some of the methods of the Waldenses? Is it time to refocus children’s and youth Sabbath Schools and the church school curriculum to be sure it is Bible-based and that young people are truly being prepared to avoid dangerous deceptions? Can home training be better emphasized from the pulpit and modeled in my home?”

Lesson #3- Training pastors.

In addition to the regular training every Waldensian youth received, each future pastor learned a trade to support himself. He spent three years in evangelistic mission service with an older, more experienced worker to teach him a spirit of self-denial and sacrifice before being assigned a church at home. This “missionary internship” also gave him experience in his future responsibilities of preaching the gospel, visiting the sick, training the children, counseling the wayward and settling differences among believers to promote unity within the church.

“Their pastors, unlike the lordly priests of Rome, followed the example of their Master, who “came not to be ministered unto, but to minister.” They fed the flock of God, leading them to the green pastures and living fountains of His holy word. Far from the monuments of human pomp and pride the people assembled, not in magnificent churches or grand cathedrals, but beneath the shadow of the mountains, in the Alpine valleys, or, in time of danger, in some rocky stronghold, to listen to the words of truth from the servants of Christ. The pastors not only preached the gospel, but they visited the sick, catechized [carefully instructed] the children, admonished the erring, and labored to settle disputes and promote harmony and brotherly love. In times of peace they were sustained by the freewill offerings of the people; but, like Paul the tentmaker, each learned some trade or profession by which, if necessary, to provide for his own support.”  {The Great Controversy, p. 68.1}

”The Vaudois [Waldensian] ministers were trained as missionaries, everyone who expected to enter the ministry being required first to gain an experience as an evangelist. Each was to serve three years in some mission field before taking charge of a church at home. This service, requiring at the outset self-denial and sacrifice, was a fitting introduction to the pastor’s life in those times that tried men’s souls. The youth who received ordination to the sacred office saw before them, not the prospect of earthly wealth and glory, but a life of toil and danger, and possibly a martyr’s fate. The missionaries went out two and two, as Jesus sent forth His disciples. With each young man was usually associated a man of age and experience, the youth being under the guidance of his companion, who was held responsible for his training, and whose instruction he was required to heed. These colaborers were not always together, but often met for prayer and counsel, thus strengthening each other in the faith.” {The Great Controversy, p. 70.2}

We can each ask “What am I doing to mentor a young person in ministry? How can I develop elders and young adults to be workers for God in preaching, visitation, training the youth and helping members live in harmony with each other? If I am a pastor in training what can I do to gain missionary experience and learn the lessons of sacrifice and self-denial?”

Lesson #4- Missionary Zeal.

The Waldenses did not simply hide out in the valleys where they lived. As they studied the Bible, accepted the gospel and the Bible truths, and saw the prophecies being fulfilled they devised every means possible to tell the entire world about the hope in their hearts. Children and youth were trained from their mother’s knee to share Jesus and the Bible for the rest of their lives.

“The spirit of Christ is a missionary spirit. The very first impulse of the renewed heart is to bring others also to the Saviour. Such was the spirit of the Vaudois Christians. They felt that God required more of them than merely to preserve the truth in its purity in their own churches; that a solemn responsibility rested upon them to let their light shine forth to those who were in darkness; by the mighty power of God’s word they sought to break the bondage which Rome had imposed….” {The Great Controversy, p. 70.2}

“…some of the youth were sent to institutions of learning in the cities of France or Italy. In the schools whither they went, they were not to make confidants of any. Their garments were so prepared as to conceal their greatest treasure–the precious manuscripts of the Scriptures. These, the fruit of months and years of toil, they carried with them, and whenever they could do so without exciting suspicion, they cautiously placed some portion in the way of those whose hearts seemed open to receive the truth. From their mother’s knee the Waldensian youth had been trained with this purpose in view; they understood their work and faithfully performed it. Converts to the true faith were won in these institutions of learning, and frequently its principles were found to be permeating the entire school; yet the papal leaders could not, by the closest inquiry, trace the so-called corrupting heresy to its source.” {The Great Controversy, p. 69.3-70.1}

“The work of these missionaries began in the plains and valleys at the foot of their own mountains, but it extended far beyond these limits. With naked feet and in garments coarse and travel-stained as were those of their Master, they passed through great cities and penetrated to distant lands. Everywhere they scattered the precious seed. Churches sprang up in their path, and the blood of martyrs witnessed for the truth. The day of God will reveal a rich harvest of souls garnered by the labors of these faithful men. Veiled and silent, the word of God was making its way through Christendom and meeting a glad reception in the homes and hearts of men.” {The Great Controversy, p. 71.2}

“In many cases the messenger of truth was seen no more. He had made his way to other lands, or he was wearing out his life in some unknown dungeon, or perhaps his bones were whitening on the spot where he had witnessed for the truth. But the words he had left behind could not be destroyed. They were doing their work in the hearts of men; the blessed results will be fully known only in the judgment.” {The Great Controversy, p. 75.4}

We can each ask “Do I have a missionary zeal? Can I remember how wonderful it was the first time I understood the plan of redemption and the blessings of Bible truths? How can I step out of my comfort zone this week to share Jesus and Bible truth with someone else? How can I motivate and mobilize my congregation in being bolder in sharing the Adventist message with all our community?”

Lesson #5- Faithful till Death.

Although persecuted off and on for centuries, the Waldenses would rather lose possessions, property, comfort and even life itself than to participate in false religion or abandon their Bible faith.

Some of these persecutions are detailed in J.A. Wylie’s book History of the Waldenses. Sometimes they were driven farther up into their valleys. Other times they had their homes and property confiscated. Their leaders were burned at the stake. And sometimes they were slaughtered by the thousands for not attending mass or surrendering to the demands of the Roman Church system and the governments she influenced. The noted poet John Milton wrote a poem “On the Late Massacre in Piedmont” in 1655 about a particularly bloody persecution. Oliver Cromwell, leader of England, intervened at one point to prevent the total annihilation of the Waldenses.

“The history of God’s people during the ages of darkness that followed upon Rome’s supremacy is written in heaven, but they have little place in human records. Few traces of their existence can be found, except in the accusations of their persecutors. It was the policy of Rome to obliterate every trace of dissent from her doctrines or decrees. Everything heretical, whether persons or writings, she sought to destroy. Expressions of doubt, or questions as to the authority of papal dogmas, were enough to forfeit the life of rich or poor, high or low. Rome endeavored also to destroy every record of her cruelty toward dissenters. Papal councils decreed that books and writings containing such records should be committed to the flames. Before the invention of printing, books were few in number, and in a form not favorable for preservation; therefore there was little to prevent the Romanists from carrying out their purpose.” {The Great Controversy, p. 61.2}

“When Rome at one time determined to exterminate the hated sect, a bull [order, decree] was issued by the pope [Innocent VIII in 1487], condemning them as heretics, and delivering them to slaughter. They were not accused as idlers, or dishonest, or disorderly; but it was declared that they had an appearance of piety and sanctity that seduced “the sheep of the true fold.” Therefore the pope ordered “that malicious and abominable sect of malignants,” if they “refuse to abjure, to be crushed like venomous snakes.”–Wylie, b. 16, ch. 1… {The Great Controversy, p. 77.1}

“This bull called upon all members of the church to join the crusade against the heretics. As an incentive to engage in this cruel work, it “absolved from all ecclesiastical pains and penalties, general and particular; it released all who joined the crusade from any oaths they might have taken; it legitimatized their title to any property they might have illegally acquired; and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property.”–Wylie, b. 16, ch. 1. This document clearly reveals the master spirit behind the scenes. It is the roar of the dragon, and not the voice of Christ, that is heard therein.” {The Great Controversy, p. 77.2}

“While, under the pressure of long-continued persecution, some compromised their faith, little by little yielding its distinctive principles, others held fast the truth. Through ages of darkness and apostasy there were Waldenses who denied the supremacy of Rome, who rejected image worship as idolatry, and who kept the true Sabbath. Under the fiercest tempests of opposition they maintained their faith. Though gashed by the Savoyard spear, and scorched by the Romish fagot, they stood unflinchingly for God’s word and His honor.” {The Great Controversy p. 65.2}

Sometimes God rescued them miraculously as He did Peter from prison (Acts 12:1-23). Other times he allowed His followers to suffer in prison and die like James the Apostle (Acts 12:1-2) or John the Baptist (Matthew 11:1-14).

We can each ask “Do I love Jesus enough to die for Him? Do I value the truths of the Bible enough to follow them no matter what the cost? Do I realize that there is a life and death struggle for my soul going on every day and I can choose to place myself on the side of Jesus?”

Lesson #6- Dangers of Abandoning the Sabbath.

For many centuries the Waldenses were faithful seventh-day Sabbath keepers. As time passed and persecution took its toll, some abandoned conscientious Sabbath keeping. Finally, in 1532, when the Waldenses officially joined the Reformation “after much debate,” they agreed to preach and teach only the official doctrines of the Reformers, which included recognizing Sunday, rather than the Sabbath, as the “Lord’s Day”

Some of the names used for the Waldenses in the Dark Ages were “Insabbatati,” “Sabbatati,” and Sabotiers.” Some claim they received these titles from the wooden sandals (sabots) they wore but Dr. Gerard Damsteegt from the Department of Church History at Andrews University Seminary points out that there is evidence that these terms came instead from their practice of observing the Bible Sabbath and ignoring the church-designated holy days (click here for more evidence). In fact one papal Inquisitor stated “For centuries evangelical bodies, especially the Waldenses, were called Insabbati because of Sabbath-keeping.” Gui, Manueld’ Inquisiteur. Another report of an Inquisition before whom were brought some Waldenses of Moravia in the middle of the fifteenth century declares that among the Waldenses “not a few indeed celebrate the Sabbath with the Jews.” (Johann Joseph Ignaz von Dollinger Reports on the History of the Sects of the Middle Ages)

Pastor Long, retired Seventh-day Adventist pastor and former president of the Italian Union of Seventh-day Adventist Churches lives in Torre Pellice with his wife. He has Waldensian ancestry. He says that when the Waldenses officially joined the Reformation in 1532 at Chamforan they ceased to be a movement and became an institution instead.

Ellen White visited the Waldensian Valleys twice during her time in Europe (1885-1887). By this time several hundred years had passed since the Waldenses had proclaimed and kept the Bible Sabbath. When asked by their leaders to speak to the people she spoke on the eternal nature of God’s law which, of course, includes the Sabbath commandment. There were only a few who made their decision to return to their roots, both as Waldenses and as apostolic Christians.

It is also interesting to note that the first Seventh-day Adventist baptized on the continent of Europe was baptized in 1865 in the Waldensian Valleys through the efforts of a dedicated German lay member, nine years before John N. Andrews our first Seventh-day Adventist missionary arrived in Europe.

We can each ask “Have I learned to find joy in keeping the Sabbath holy? Do I look forward to Friday sunset more than Saturday sunset? Am I modeling and teaching and preaching the blessings of faithful Sabbath observance to those in my circle of influence?”

Lesson #7- Mission Amnesia.

Today the Waldensian Church has merged with the Methodist Church in Italy and is part of the Ecumenical Movement. Their past is more thrilling than their future. Their museum is more active than most of their church buildings. Their ethnic heritage is stronger than their spiritual heritage. And when they speak of the Glorious Return they are referring to an event in 1689 led by a man (Henri Arnaud) rather than the return of Jesus Christ in all His glory to take His people home with Him.

In 1848 the civil authorities finally granted the Waldenses full religious and civil rights, effectively ending persecution. For a few years in the 19^th century the Waldenses sent pastors, teachers and colporteurs all over Italy to establish Waldensian communities. According to a Waldensian brochure we purchased during our visit “The Concordat of 1929 between the Vatican and Fascist Italy confirmed the marginalization of Italian Protestantism. The Evangelical Churches withdrew into themselves, looking for strength in their traditions.”

We can each ask “How focused am I on my identity as a Seventh-day Adventist believer? Does my heart burn with joy as I think of the nearness of the second coming of Jesus? Have I devoted my life to taking the Adventist message to all the world in this generation if possible? Does the way I spend my time, money and energy show that I can hardly wait for the return of Jesus?”

“Thus the Waldenses witnessed for God centuries before the birth of Luther. Scattered over many lands, they planted the seeds of the Reformation that began in the time of Wycliffe, grew broad and deep in the days of Luther, and is to be carried forward to the close of time by those who also are willing to suffer all things for “the word of God, and for the testimony of Jesus Christ.” Revelation 1:9.”  {The Great Controversy, p. 78.1}

The History of the Waldenses provides both inspiration and caution for the Advent Movement. Why not pick one of these lessons and do something about it this week.

Blessings to you

Dan Serns

Related Links-

• The Great Controversy Chapter 4- The Waldenses by Ellen White (online book)
• Ellen G. White, volume 3 The Lonely Years by Arthur L. White, pages 334-336
• Prophetic Faith of Our Fathers, volume 1, pages 829-886, 937-952 (book)
• History of the Waldenses by J.A. Wylie (online book)
• Sabbath History (website)
• Wikipedia article “Waldensians“
• Catholic Encyclopedia article “Waldenses”

On the Sabbath morning before school started we gathered at the House of Prayer (church building) for Sabbath School and Worship Service. Near the beginning of the worship service Pastor Krupskyi called all the students in the congregation, regardless of age, along with their parents, to meet him at the front. For the next few minutes, with the entire congregation watching, he gave them this challenge. (My translator helped me with understanding what was going on.)

Pastor: Students, this week you will begin another school year. Are you ready for this?

Students: Yes.

Pastor: You must listen carefully in your classes and learn well. But in your classes sometimes you will be taught things that are contrary to what the Bible teaches. You must be polite, but you must not believe anything that disagrees with the Bible, God’s word. Do you understand?

Students: Yes.

Pastor: You must study God’s word carefully and regularly so you know what is true and what is false. Are you willing to do this?

Students: Yes.

Pastor: Parents, it is your responsibility from God to talk with your children each day to find out what they are learning and to help them know what is in agreement with the Bible and what is not. Are you willing to do this?

Parents: Yes.

Pastor: Let’s ask God to help you this year to receive an education that is pleasing to Him.

Then Pastor Krupskyi prayed a beautiful prayer asking God to help the students and parents be faithful during the new school year.

I had never seen anything like this before. The entire experience took only a few minutes, but it had a profound effect on me, perhaps because I had a son back home in Texas who had just started first grade. Even though he was in a Seventh-day Adventist school I still wanted him to learn to evaluate everything he learned at school and anywhere in life by the authority of the Bible. And as a pastor I wanted all the students in my congregations to learn to do the same.

I could see why Pastor Krupskyi’s congregation loved him and knew that he cared about their walk with Jesus and faithfulness to their Savior. He challenged the students to be faithful and the parents to carry out their responsibility in the education of their children. Today Pastor Krupskyi is the President of the Ukrainian Union of Seventh-day Adventists.

“It is in the home that the education of the child is to begin. Here is his first school. Here, with his parents as instructors, he is to learn the lessons that are to guide him throughout life– lessons of respect, obedience, reverence, self-control. The educational influences of the home are a decided power for good or for evil. They are in many respects silent and gradual, but if exerted on the right side, they become a far-reaching power for truth and righteousness. If the child is not instructed aright here, Satan will educate him through agencies of his choosing. How important, then, is the school in the home!”  {Child Guidance p. 17.1}

The work of parents precedes that of the teacher. They have a home school–the first grade. If they seek carefully and prayerfully to know and to do their duty, they will prepare their children to enter the second grade–to receive instructions from the teacher.  {Child Guidance p. 19.2}

A dedication service like this could easily be included in each of our worship services as the school year is beginning. What a powerful impact this could have on the students, their families and the entire congregation.

Blessings to you,

Dan Serns

Recently I met with the Idaho Conference pastors the Sunday morning after Campmeeting. Pastor Brian Yarborough, who led out in the Junior Division, handed out over a dozen cards of young people who had made decisions that week to follow Jesus and be baptized. These are “hot” interests and need a quick response.

Lots of kids are already at summer camp, and many of them will make decisions to follow Jesus and be baptized. These are also “hot” interests. We pastors must be ready to quickly respond to these decisions as soon as the campers return home.

Ellen White gives this wake up call. “We must in our work not only strike the iron when it is hot but make the iron hot by striking. Slow, easy, indolent movements will do nothing for us in this work. We must be instant in season, out of season. These are critical times for work. By hesitation and delay we lose many good opportunities. . . . {Evangelism p. 647.1}

When we have a “hot” interest of a young person how should we respond? There are probably many ways, but I’d like to share with you a few ideas.

1)     Call the young person on the phone this week to congratulate them. If they are not home leave a message on the answering machine. Or send them an email. Let them know how proud Jesus is of their decision. Tell their parents how proud they can be of their child’s decision since it shows the young person wants Jesus to help him/her become more like Him.

2)     Set up a time to visit them within one week if possible. Summer can be filled with lots of activity, and if we are not careful, the decision will lose its value in the young person’s eyes if it isn’t quickly followed up.

3)     Begin a weekly group Bible study/Baptismal Class for young people if possible. At first you may have only one or two in the class, but as word spreads many times others will join. There are quite a few study guides that are useful. You can find a list of them at the Adventist Book Center website (click here for Baptismal Materials) or you can use the Amazing Facts Basic Set (click here for online lessons). Most churches keep a supply on hand.

4)     Involve church leaders, older youth and/or parents in the process. Ask them to help teach the lesson each week for those preparing for baptism.

5)     Connect the young person (and their family) with other church activities such as Sabbath School, Pathfinders, Church School, etc.

6)     Encourage the parents to have family worship and play a positive pro-active role in their child’s spiritual growth. There is excellent counsel in Child Guidance (by Ellen White), chapter 76 “Preparing for Church Membership.” There are insights on how to Teach Daily Repentance and Forgiveness, Instruct Briefly and Frequently, Recount God’s Promises, Make Religious Instruction Pleasant, Avoid Being A Stumbling Blocks to Our Children, Live in Harmony With Your Prayers, Know When Children Are Ready for Baptism and Carry Out The Parents’ Duty After Baptism.

A few years ago an eleven year old boy in my church made a decision for Jesus and baptism. I asked him who some of the academy students were that he looked up to spiritually. He gave me four names of young men. I went to each of them and asked if they would help for an hour a week with a Bible study group/Baptismal Class for a junior aged young man. All four agreed! Two of them would lead the study one week and the other two led the study the next week. I sat with them to answer questions or guide the conversation if needed. Once the plan started we invited others to join in. Within two weeks we had a group of almost a dozen in our Bible Study/Baptismal Class. Six were baptized within three months, and several more were by the end of the year. All of this came about because of that one young man’s decision for baptism and four academy students who were willing to be used by God. One of those four is a pastor today.

“When the happiest period of their life has come, and they in their hearts love Jesus and wish to be baptized, then deal faithfully with them. Before they receive the ordinance, ask them if it is to be their first purpose in life to work for God. Then tell them how to begin. It is the first lessons that mean so much. In simplicity teach them how to do their first service for God. Make the work as easy to be understood as possible. Explain what it means to give up self to the Lord, to do just as His Word directs, under the counsel of Christian parents. {Child Guidance p. 500.1}

Blessings to you,

Dan Serns

He obviously had my attention. I thought of the verse in 1 Corinthians 5:1 that says the church at Corinth had a case of sexual immorality that even raised eyebrows among the non-Christians.

“How do you know this is true?”

“Her husband has talked with several of the church leaders including me.”

“When did this happen?”

“It has been happening off and on for about six years.”

“Has there been any church discipline?” I asked incredulously.

“Well, her parents were church leaders for years before they moved away. And we hoped we could show her Christian love and win her back. And we’ve been without a pastor for almost a year.”

The first elder was a good and conscientious man. But it was clear that he was fumbling, trying to excuse what hadn’t been done that needed to be done.

Here was another one of those situations that seems to evolve over time. It starts as a little rumor about a church member, but since no one is sure that it’s true, “we wouldn’t want to gossip.” And since the member is still coming to church we assume the problem will take care of itself. After all, “we wouldn’t want to do anything that would keep them from coming to church.” In time, though, the problem becomes more obvious and soon the member isn’t coming to church anymore. “Someone really needs to visit them,” says a concerned church member. “But isn’t that the job of the pastor or the elders,” responds another. But “everyone is busy” and “there are so many other more important things to do.” In time the problem grows bigger, but since the member is disconnected from the church by now, nobody responds. Maybe if the church is “lucky” the member will transfer to another Seventh-day Adventist Church and the problem will be gone.

I had a sick feeling in my gut. I shot a bullet prayer to God asking for wisdom.

“Let’s go visit that home right now,” I said to my first elder.

“I don’t know if they are home.”

“Neither do I, but let’s go see.”

“What if they don’t let us in?”

“We won’t know until we try.”

With hesitancy he agreed.

We made three visits to the apartment over the next couple of months to see if we could help the member have a re-conversion experience and help her husband begin to understand what God’s love was really all about.

When it became clear we were unsuccessful, the first elder and I talked with the other elders. “But shouldn’t we show her God’s grace?” one asked. “Let the one without sin be the first to cast a stone,” another admonished. The others were silent. I began wondering it I should have ever accepted the call to pastor this church. I asked myself “How can we ever change our community for God when we can’t stand up and acknowledge sin for what it is?” I didn’t want to be self-righteous, but I also didn’t want to ignore the importance of God’s righteousness and the role of the church as a witness to the community. And if the church is the body of Christ, how are we to relate to the cancer of sin when it is not forsaken by the sinner?”

It seems to me that churches, like parents, often have a hard time knowing how to deal with discipline. They go to one of two extremes- either they are harsh and vindictive, or they ignore virtually every situation that calls for discipline, hoping that is will get better on its own. Sometimes they swing back and forth between the two extremes.

We desperately needed the clarity only God’s word could bring to our situation. “The entrance of thy words giveth light; it giveth understanding unto the simple.” Psalm 119:130.

As elders, we met together several times to look at and listen to God’s counsel on the subject of Church Discipline. We discovered that part of the confusion in this area is over the role of individual church members (Matthew 7:1; James 4:11-12; 1 Corinthians 8-9; Galatians 6:1-10) as compared with the role of the church body (1 Corinthians 5; 2 Corinthians 2:1-11; 1 Timothy 5:20) or both (Matthew 18:15-17; 1 Corinthians 6:1-8). We found the counsel in the Seventh-day Adventist Church Manual (Chapter 14 “Church Discipline” pp. 185-200), outlining the principles, process and options, to be biblical and extremely helpful. The book “Restoring Fellowship: Judgment & Church Discipline,” by Ken & Joy Gage gave a tremendously insightful treatment of the Bible passages. We as elders were finally ready to recommend to the church in business session that we vote to acknowledge that the member, by her continued choices to live a life of violation to God’s law, had made it important for her name to be removed from church membership, praying that in the future there would be repentance and a turning from the sinful lifestyle. The recommendation would not share details.

We informed the member what we were recommending.

When the church met in business session a number of people spoke about how “God wants us to be patient with others,” and how “we are all sinners.” But when the secret ballot vote was finally counted, all but one person present voted for the recommendation.

The first elder and I went to visit the now former member with a letter documenting the action taken. In addition, the letter stated…

“As a church family we are very sorry we have not been able to provide you with the spiritual encouragement and ministry that would help you in your personal walk with God and commitment to living the Seventh-day Adventist lifestyle. In the future we hope we have another opportunity to do better.

“You are still welcome to attend any of the worship services, Bible study groups or other activities of the church. We hope you will find these to be a blessing and encouragement in your relationship with Jesus and your preparation for His soon return.

“The time may come in the future when you would like to reunite with the Seventh-day Adventist Church. Enclosed is a list of baptismal vows and fundamental beliefs. We would be happy to review these with you and help in any way we can, if you would like us to.”

Many times in the process it would have been easier to just forget the whole thing. Did we handle everything perfectly? I don’t think so. Could we have stated things in a better way? Probably. Did the ex-member ever repent and come back? Not to my knowledge, but I would be thrilled to learn otherwise. Were there other church discipline situations to deal with later on in that district? Certainly, but not as dramatic as that one. Did the church leaders and members grow in their understanding of what the church body is called to do in Church Discipline situations? Definitely. Was I glad I accepted the call to that district? Of course! Why? Because we were all learning to “grow in grace and in a knowledge of our Lord and Savior, Jesus Christ” (2 Peter 3:17) through humbly submitting ourselves to His word. And over the next few years we saw dozens and dozens of people added to the church, the ones who were being saved (Acts 2:47).

Church Discipline is rarely easy. But it is absolutely essential if we are to be faithful to our calling and to lead the church to be faithful to hers. Consider this inspired counsel. “Sin and sinners in the church must be promptly dealt with, that others may not be contaminated. Truth and purity require that we make more thorough work to cleanse the camp from Achans. Let those in responsible positions not suffer sin in a brother. Show him that he must either put away his sins or be separated from the church.”—Testimonies, vol. 5, p. 147

There is a serious danger for the one needing to receive discipline if it is not given. “Many do not realize the sacredness of church relationship and are loath to submit to restraint and discipline. Their course of action shows that they exalt their own judgment above that of the united church, and they are not careful to guard themselves lest they encourage a spirit of opposition to its voice. Those who hold responsible positions in the church may have faults in common with other people and may err in their decisions; but notwithstanding this, the church of Christ on earth has given to them an authority that cannot be lightly esteemed.”—Testimonies, vol. 4, p. 17.

There is also a serious danger for the church leaders needing to see that the discipline is extended. “To hate and reprove sin, and at the same time to show pity and tenderness for the sinner, is a difficult attainment. The more earnest our own efforts to attain to holiness of heart and life, the more acute will be our perception of sin and the more decided our disapproval of any deviation from the right. We must guard against undue severity toward the wrongdoer, but we must also be careful not to lose sight of the exceeding sinfulness of sin. There is need of showing Christlike patience and love for the erring one, but there is also danger of showing so great toleration for his error that he will look upon himself as undeserving of reproof, and will reject it as uncalled for and unjust. {Acts of the Apostles p. 503.3}

“Ministers of the gospel sometimes do great harm by allowing their forbearance toward the erring to degenerate into toleration of sins and even participation in them. Thus they are led to excuse and palliate that which God condemns, and after a time they become so blinded as to commend the very ones whom God commands them to reprove. He who has blunted his spiritual perceptions by sinful leniency toward those whom God condemns, will erelong commit a greater sin by severity and harshness toward those whom God approves. {Acts of the Apostles p. 504.1}

Do you have a Church Discipline situation that needs attention? Deal with it today, in Christ-like love, in cooperation with God’s word and God’s leaders. Postponing it is disastrous spiritually, but dealing with it in the spirit and clarity of Christ brings strength, health and growth to you as a spiritual leader and to the church body you have been called to lead.

Related Links—

·         Seventh-day Adventist Church Manual, Chapter 14, Church Discipline

·         Bring Back Church Discipline, by Nathan Brown (Adventist Review)

·         The Disappearance of Church Discipline, by Albert Mohler (Southern Baptist Theological Seminary)

·         Church Discipline on the Rise, by David Roach (Baptist Press)

·         Church Discipline Really Works, Interview with Ken Sande (Peacemaker Ministries)

·         Church Discipline: The ‘Outdated’ Practice Believers Desperately Need, by Lee Webb (CBN)

·         Restoring Fellowship: Judgment & Church Discipline, by Ken & Joy Gage (Moody Press)

·         Shaping Holy Disciples, by Mark Dever (Christianity Today)

Blessings to you,

Dan Serns

With this in mind, I am still going to suggest that you talk with your church board(s) about adding a “Local & Global Mission” time to your Sabbath morning schedule. You see, in the early Adventist church the Sabbath School program had a World Mission segment and emphasis. Fortunately many of our churches still have this in some form. And for many years the worship service was preceded with the “Home Missionary,” “Lay Activities” or “Personal Ministries” period.

Somehow both of these vital segments have gotten crowded out in many of our churches. Without these weekly reminders of what God is doing through His church locally and around the world, many of our new members and younger generations are not catching the vision of a worldwide movement and a God who is at work all around us locally in the lives of the members.

Why not talk with your church board(s) about adding a 15-20 segment between Sabbath School and Worship Service, perhaps from 10:35 to 10:55am? Each Sabbath there could be 5-10 minutes of local missions focus and another 5-10 minutes of Global Missions focus. The Personal Ministries Leader could assist in coordinating the Local Missions time and the Sabbath School superintendent could assist in coordinating the Global Missions time.

What would the Local Missions time look like? Here are some suggestions—

1)     Newly baptized interview. Have a brief testimony or interview by someone who has recently been baptized,

2)     Baptism. Conduct a baptism.

3)     Interview Ministry Leader. Interview a ministry leader, such as Pathfinder, Adventurers, Community Services, Bible Study coordinator, Men’s Ministry, Women’s Ministry, Greeters Ministry on what God is doing through that ministry to change lives.

4)     Newly Transferred Member. Interview a family who has recently transferred to your church, asking them how they became Seventh-day Adventist Christians.

5)     Bible Study Leader. Interview someone who is giving Bible studies or leads a Bible study group.

6)     Ministry Video Clip. Show a video clip from one of your ministries.

7)     Stewardship Testimony. Have a brief stewardship testimony about how God has been faithful when His gifts are managed the way He has instructed.

8)     Sabbath Blessing Testimony. Interview someone about how they learned about the Sabbath and what a blessing it has been in their lives.

9)     Hope in Tragedy. Interview someone about how God helped them deal with a tragic loss.

10)Community Leader Award. Present an award to a community leader who has made a valuable contribution to the good of society and have several church leaders pray for their service to God and mankind.

11)Soul Winning Plans. Talk about up-coming soul winning plans in the district.

12)Report on recent soul winning activities. Give an update about that literature distribution effort, the church-wide outreach last week, or the various Bible studies that are going on currently.

13)Group Intercessory Prayer for the Community. The congregation can be invited to pray in groups of two or three for the people in the community who are in need, asking God to bless them and to help the church come in contact with them so that Jesus can be shared.

14)Praise & Sharing Time. With a roving microphone, invite people to share what God has done in their lives during the past week or two.

15)Church School Outreach & Soul Winning. Most Adventist church schools have regular outreach and soul winning activities. Interview some of the students and/or teachers about a recent activity.

What would the Global Missions time look like? Here are some suggestions—

1)     Adventist Mission DVD Segments. Show a segment from the Adventist Missions DVD sent to every church in North America each quarter. There are usually 6-10 segments, ranging in length from one minute to ten minutes. Each quarterly DVD has enough material for half a dozen Sabbaths!

2)     Continued Mission Story. Have a good story teller tell a short installment of a continued mission story from a book such as “Singer on the Sand,” “Taught by a Tiger,” “Nyla and the White Crocodile,” “Jungle Thorn,” “Fire on the Mountain,” “Clever Queen,” or any of the other great mission story books found in most Adventist church libraries. Most of these books have about 10-13 chapters. If someone told a 5-10 minute story from each chapter you would have spell-binding mission action every week for an entire quarter! You would probably see attendance increase, too, as children begged their parents to take them to church!

3)     NW Spotlight on Mission. Each quarter the NPUC sends a “Northwest Spotlight on Mission” DVD to every 1^st elder and Sabbath School Superintendent in the Northwest. Each DVD has 1-5 short story segments that can be shown over several Sabbaths.

4)     Missionary or Student Missionary. Interview a visiting or returned missionary or student missionary. Ask them to show pictures for a vespers program later in the day.

5)     Short-term Mission Trip Report. Show a few pictures from a recent short-term mission trip and invite the congregation to a longer program at vespers that day.

6)     Adventist Mission Website Resources.www.AdventistMission.org has lots of resources that can be used, including—

i)        Quarterly Mission Magazine Stories for each week of the quarter

ii)      Inside Stories which are found each week in the Adult Bible Study Guides

iii)     DVD Stories

iv)    “Life of a Missionary” stories from those who are serving currently

v)     Articles on Mission

vi)    A map with links to each of the world division’s websites.

vii) Various other resources such as audio, books, links, puzzles, etc.

7)     Pray for God’s Work in Specific Countries. On the back of the Adult Bible Study Guide each quarter is a map of the World Division of the Seventh-day Adventist Church that is the special focus. Each Sabbath invite the congregation in groups of twos or threes to pray for God’s work in a specific country.

8)     Send literature to a mission field. From time to time the Adventist Review magazine lists requests for literature from around the world. Invite members to bring the items needed so they can be prayed for and sent out the coming week.

9)     Dedication prayer for those going on a mission trip. Do you have someone who is going on a short term mission trip or a student missionary assignment? Why not invite them to the front to share what special requests they have and ask several church leaders to pray for them?

What do we hope to accomplish by having a regular “Local & Global Mission” Time each Sabbath morning? We hope to inspire the members of our congregations to actively participate in sharing the Three Angels Messages in their neighborhoods, communities, cities and around the world.

“The message of the third angel is a world-wide message. It is to go to foreign lands; it is to be preached in the home field. Into cities and towns and villages, into the highways and hedges, the light of truth is to be carried. In all these places there are those whose minds are receptive, and whose hearts are ready to respond to the appeals of the Spirit of God. These will welcome the truth if they have opportunity to hear. God is waiting for His people to bear to them the message of Him who died–the just for the unjust. He desires to work through men and women who, losing sight of self in Christ, are content to say, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.” {AUCR, April 15, 1912 par. 4}

Once you integrate a “Local & Global Mission” time into your Sabbath morning service you will wonder how you ever got along without it. People will look forward to hearing and sharing what God is doing in their lives and around the world. Children will be inspired to work for God now and to decide to be missionaries when they grow up. Guests will witness God at work in your congregation and recognize that, even if the church is small, it is part of a worldwide movement. As the bolder ones in the congregation share, those who are more shy will find courage to tell what God is doing in their lives, too. And God’s work will be enlarged because of the continued focus on missions- foreign and at home- that your church is offering.

Blessings to you,Dan Serns