New Moon Meeting: March 2007, 3:08 EST
The Destroying Angel

Contents

1. Introduction
2. The Angel of Yahweh as The Destroyer
3. The Character of Yah in The Destroyer
4. The Fourth Angel
5. Conclusion

Introduction

Zahakiel: Luke, will you offer the opening prayer?

Qinael: Our dear and loving Father,

We come before you gathered once again on this New Moon, a day of regeneration and remembrance of the grace you have given to us. We thank you for this period of time that you have set aside for this purpose, that we might not only be reminded of your glory within us, as it is truly yours alone, but also have revealed to us any way in which we may be reflecting it imperfectly.

We ask that your Spirit will move upon those both in attendance, in reading, and those on their way. In the name of Yahshua we pray, giving thanks knowing that you have heard us according to thy will, amen.

Zahakiel: Amen.

Pastor “Chick”: Amen.

Naraiel: Amen.

Barbara: Amen.

Guerline: Amen.

Zahakiel: This month we are going to continue examining an aspect of the character of Yahweh, this time as revealed in an aspect of the Son. The topic is an examination of the Son of Yahweh in the unusual role of the Destroying Angel.

Most see Yahshua a certain way, and this is generally good… but it leaves out certain aspects of His character necessary to a full understanding of divine love. For example, there are those who think that Yahweh never actively destroys individuals or nations. They believe that He simply allows the laws of cause-and-effect to run their course, including the punishment for sin. This is an imperfect idea of love, and those who hold it will certainly fail at perfecting the divine character. It is true that most actions are left up to natural law for their harvest; as it is written, “Be not deceived; God is not mocked, for whatsoever a man soweth, that shall he also reap.” (Gal 6:7) This applies also to moral issues, not just business or other material efforts, “for he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” (verse 8)

Yet when it comes to the consequences of sin beyond a certain point, we find that Yahweh does indeed step into history to perform what the prophets call “His strange work […] His strange act.” (Isa 28:21)

The work is “strange,” because it represents an apparent contradiction in Yah’s character, who is described as One whose “mercy endureth forever.” (1Ch 16:34) The problem is that we cannot focus on individuals to the expense of all humanity; the Father does not, and is not a Respecter of persons. (Rom 2:11) In other words, the mercy of Yahweh extends unto men forever, but there are times when His mercy involves removing obstacles or enemies from those who have a larger purpose in His plan, and are cooperating with Him. For example, when His people Israel were under attack, the Almighty sent the Destroying Angel to wipe out “an hundred fourscore and five thousand” soldiers of Assyria, leaving some alive to behold the devastation. (2Kings 19:35)

Zahakiel: The principle that appears to govern the “strange act” in almost every case is found in this verse: “For thus saith Yahweh of Hosts; after the glory hath He sent me unto the nations which spoiled you; for He that toucheth you toucheth the apple of His eye. For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that Yahweh of Hosts hath sent me.” (Zech 2:8, 9) Now, I want you to pay very careful attention to the grammar of that verse. Just as in other passages of the Bible, such as Zechariah 3:2, Hebrews 1:8 and Psalm 110:1, Yahweh is speaking, but the Speaker speaks OF Yahweh as the One who sent Him to perform an act.

We have here the same situation found in Genesis, wherein the Creator said, “Let us make man in our image.” (Gen 1:26) We find a reference to the fact that there is more than one Person of the Godhead involved in the current situation.

In this case, Yahweh sends an Angel bearing His name to carry out the act of destruction, almost reflexively, to protect His people. The phrase “apple [babah] of His eye” is an idiomatic term in Hebrew referring to the pupil of the eye, and as we all know, there is a powerful reflex (the last, in fact, to fade upon the death of the body) to blink or move away to protect it. The eyeball is one of the most sensitive places on the human body, and the body will naturally defend it without thought or hesitation. This is the way in which Yahweh protects His people – reflexively, as a matter of course.

Zahakiel: Certainly, no natural consequence of attacking the Hebrew nation would lead to the death of a hundred and eighty-five thousand men; no natural disease would lead to the death of only the firstborn (and no others) in Egypt of both animals and men. The idea that something active and supernatural takes place during the judgment of Yahweh upon unrepentant sinners, particularly when Yah’s people are involved, is firmly established in the Scriptures, and is the work of the Destroying Angel.

Is everyone understanding so far?

Qinael: <nods.>

Naraiel: Yes.

Barbara: Yes.

Crystle: Yes.

Pastor “Chick”: OK.

Happy Rock: Yes.

Guerline: Yes.

The Angel of Yahweh as The Destroyer

Zahakiel: We have already seen from Zechariah 2 that Yahweh identifies Himself as the destroying Angel, as a messenger bearing the divine name. Through the use of other Scriptures, however, we can actually specify that it is Yahweh acting through the Son that does the act of destruction at the behest of the Father.

The first mention of the angelic agent of destruction is in Exodus. Immediately we find that the Angel who strikes down the firstborn of the region is identified explicitly with Yahweh Himself, “For Yahweh will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side posts, Yahweh will pass over the door, and will not suffer the Destroyer to come in unto your houses to smite you.” (Exo 12:23) The Scripture says that it is Yahweh who passes through “to smite the Egyptians,” but when He (Yahweh) sees the blood of the lamb, He will not allow the Destroyer to enter into the house.

The Lord and the Destroyer are simply two aspects of the same Person. Just as Yahshua is both the Redeemer and Judge, both High Priest and Sacrifice, so we find the dual role being fulfilled here by this Destroying figure. Now, the pagan religions have taken this idea and run with it. For example, in Hinduism the “high god” is divided into three parts, the creator, the redeemer and the destroyer. Even ignoring the obvious analogy to Trinitarianism there, we find a precursor to Polytheism, the idea of many gods, and then it’s just a small step to saying that the invisible, formless god-essence is in everything, resulting in the Pantheism against which primitive Adventism was so firmly warned.

There is a danger, you see, of going even a single step in the wrong direction when departing from the Word of Scripture. But the idea of “aspects” or “roles” of Yahweh is not itself erroneous. The very foundation of Christianity establishes that only the One who gave the Law was worthy to redeem men from the guilt of its violation, which is why no created being was able to provide a sacrifice for mankind. In Exodus, we find it is the Creator Himself who went through Egypt to destroy, and if any other angel or angels assisted in this task, for Yah is often spoken of as the “Doer,” even if the agency of activity is angelic, (see Psa 91:11 and Exo 23:20) it was done by His Spirit, His personal Presence, through such means.

Zahakiel: The New Testament firmly establishes the link between the destroying agency of Yahweh and the Son. We read, first, of Yahweh saying, “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice, provoke Him not; for He will not pardon your transgressions: for my name is in Him. But if thou shalt indeed obey His voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.” (Exo 23:20-22)

We know, for a number of reasons, that this is Christ. First, the “voice” of the Angel is what Yahweh says, “I speak,” bringing to mind the “Logos” (Word) concept that John presents in his Gospel. Also, the name of Yahweh is “in Him,” just as Yahshua would later say, “I am come in my Father’s name,” (John 5:43) and further we read, “Give unto Yahweh the glory [due unto] His name; bring an offering, and come into his courts.” (Psa 96:8)

Now, what do we know about words in italics or brackets that we find in the Scriptures?

Crystle: They are added.

Naraiel: Some of the words are not in the original text.

Zahakiel: Right, they were added by translators, and most of the time, the verse can be read as easily, and generally more correctly, without what was added. In this case, we find a relationship being established between the concept of Yahweh’s “glory” and His “name.” The verse would then be an apposition, reading, “Give unto Yahweh the glory – His name; bring an offering, and come into His courts.” The “name” of Yahweh is to be upheld by His people, so that they can represent His “glory” to the world. In another place He says, “I am Yahweh; that is my name, and my glory will I not give to another.” (Psa 42:8a)

There is no other being who can bear the name “Yahweh” but the Creator, for there is no other being that can represent His glory. Only the one Begotten of Yah, who “proceeded forth and came from” (John 8:42) Yah, as a pre-existing part of “His eternal power and Godhead” (Rom 1:20) can truly receive the glory of Yahweh, and Christ lays claim to that union with the Father, praying, “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” (John 17:5) And why? The next verse tells us: “I have manifested thy name unto the men which thou gavest me out of the world.” (verse 6a)

We can even relate this to the name of Christ’s Bride, for the “banner” of faith that we hold up is the Glory of Yah, as reflected in His character and commandments; but the “name” He has given His people (Seventh-day Adventist) is the only name capable of properly representing that glorious concept.

Is everyone seeing the close connection between the glory and the name of Yah? And further, is everyone seeing how Yahshua, by laying claim to the name and glory of the Almighty, is declaring His unity with the Father Himself?

Naraiel: Yes.

Qinael: <nods.> Yes.

Crystle: Yes.

Pastor “Chick”: OK.

Guerline: Yes.

Happy Rock: Good.

Zahakiel: Now, what all this does is show that the Angel who bears the name of “Yahweh” cannot be any other being but Yahshua Himself before the incarnation. The Father is clearly the “Sender” in Exodus, because it is the Son who takes on the messenger role (as the only worthy Name-bearer) both before and after the incarnation. Paul even goes so far as to refer to the Son (indirectly) as the “Angel” of the Father, by saying to the Galatians, “And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, [even] as Christ Jesus.” (Gal 4:14) Yet again, leaving out the added word we find not an intensifier (as in, “You received me as an angel, and even more warmly, but as Christ himself”) but an identifier. You can also read 2Cor 2:17 and 1Cor 3:1 to see Paul’s consistent use of this terminology to equate two ideas.

It is the Son who reveals the Father, (John 14:9, Rev 1:1) and in Exodus He was the Name-bearer who went with the Israelites, and – as we will soon see – was the One against whom the people were actually murmuring when they murmured against Yah. When people are said to be speaking “face to face” with Yahweh, if we do not understand the appearance of the Son as His Angel, we would have something of a problem with the New Testament verse that reads, “No man hath seen God at any time.” (John 1:18, 1John 4:12) Now, this is speaking only of the Father, as the rest of John 1:18 points out, but we know that several people have seen the “Angel of Yahweh” in the Bible.

If, upon seeing this Angel, these individuals reported that they saw Yah Himself, (e.g., Judges 13:22) then it is clear that this Angel is the visible representation of the visible God.

Zahakiel: So then we read this, “For this cause we also, since the day we heard it, do not cease to pray for you […] That ye might walk worthy of the Lord unto all pleasing […] Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the Kingdom of His dear Son – in whom we have redemption through His blood, even the forgiveness of sins: who is the Image of the invisible God, the Firstborn of every creature.” (Col 1:9-15)

Say when you’ve read that.

Crystle: Finished.

Qinael: Done.

Guerline: Ok.

Barbara: Done.

Naraiel: Done.

Happy Rock: Finished.

Zahakiel: Yahshua is THE “image” of “the invisible God,” therefore those who have seen Yahweh (who cannot be seen) must be seeing Yahshua, for He is “the” image of Yahweh, not “an” image, to indicate one of several possible manifestations. Further, then, all the “Angel of Yahweh” references where this Angel is equated with Yahweh Himself (Genesis 22, Judges 13, etc.) are speaking strictly of the Son in the form of a mighty Angel.

That one of the aspects of this Angel’s character is the “Destroyer” should be plain from the Bible. We read of the trip through the wilderness following the departure from Egypt, “Yea, they despised the pleasant land, they believed not His word, but murmured in their tents, and hearkened not unto the voice of Yahweh. Therefore He lifted up His hand against them, to overthrow them in the wilderness.” (Psa 106:24-26)

In a New Testament verse that recalls the same idea, we find, “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the Destroyer.” (1Cor 10:9, 10) In Numbers 21, to which this passage relates, we find that “the people spake against God.” (Num 21:5) So much, then, for the idea some groups advocate, that the Bible never equates Yahshua with “God.”

But for this study’s purpose, we can draw an even more precise connection. Christ is described in the Bible as the Angel of Yahweh, which is the Destroying agency during the periods of time at which the Almighty undertakes “His strange act.”

Are there any questions so far?

Crystle: No.

Naraiel: No.

Pastor “Chick”: None.

Barbara: No.

Qinael: No.

Happy Rock: No.

The Character of Yah in The Destroyer

Zahakiel: I have taken some time to establish this connection carefully, because it is very important for our growth regarding how to deal with sin both in ourselves and in others. This is how we develop both as individual Christians, and how we “consider one another to provoke unto love and to good works […] exhorting one another; and so much the more, as ye see the day approaching.” (Heb 10:24, 25)

In the lesson of the Destroying Angel we can understand the sharp distinction between mere sentimentality and actual love. Some individuals who were once connected with the CSDA movement are now no longer among us, because they failed to distinguish between these two terms. Some have not understood the necessity of reproof or rebuke, not only as we encourage others to grow, but as we warn Christians about the true significance of the violation of God’s commandments, the importance of unity in worship, and of course the General Conference’s apostasy that led to their trademark. These things are all connected.

Kimberly: Just a second... are you saying that the destroying angel is Christ, then?

Zahakiel: Yes.

Kimberly: Oh wow. This is new to me.

Zahakiel: You missed the earlier part of the study, but go over the transcript when it is posted, and you will see the connection established :)

Of the things I just mentioned… these are all, some have not realized, a part of the “Good News.” That Christ acts as a “Destroyer,” in the situations thus far described, is part of the “Good News” of Yah’s character. The things He does, and the messages He gives His people, are not for the benefit of the Church alone, that we should feel special or exalted to know the truth – no, these things were given to us so that we could help others prepare to escape the corruption of this world, and receive eternal life from the Almighty in the Day of Yahshua’s return.

If we spoke only of blessings, and never of judgment, we would not be presenting the message of the Bible fully, in the proportions that the Book itself presents these things. If we spoke only of Heaven, and never of Hell, we would be of a very different character than Christ, who is recorded of speaking far more often of the latter than the former. It is necessary, especially in this wicked time, to convince men that they are ill, not to speak incessantly about how wonderful the cure is for a disease they do not even know is killing them. To one who does not know, or does not care, that he is a sinner, it does not matter how attractive we make Yahshua appear… he would see no reason to turn to Him and surrender the life he has thus far managed to convince himself he is enjoying.

The true evangelist must know when to speak gentle, soothing words, and when to lift up his voice like a trumpet, to testify to the world of its sin. (Isa 58:1) This is the instruction we have received, even when it appears that nobody is listening, “And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious.” (Ezek 2:7)

Zahakiel: Christ spoke of punishment as well as reward. He spoke of destruction as well as salvation, and death as well as life. His people must follow the same pattern, if they are of the same Spirit. It is, to be sure, easy to focus on the more pleasant aspects of love, but in a war those who love best are those who keep their people safe, and we ought not to despise the correction of the Father of Spirits. The way is narrow, and it is the watchful shepherd who will not lose any of His flock except for those who willfully stray from Him. Yahshua said, “While I was with them in the world, I kept them in thy name; those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled.” (John 17:12) It will be, it has been, the same with us in these days.

What we need to find is a balance. Mankind is naturally aggressive, but in the world we only see examples of its imbalance and misuse. Humanity claims to abhor war, but they will pay money to watch a boxing match. If they believe the violence is “controlled,” then it is okay, then it is (they believe) a “positive outlet.” But aggression and love are not always so separate, for Yahweh is shown “pursuing” Israel through the analogy of Hosea and his unfaithful wife. (Hos 3:1-5)

The Christian must be aggressive in his protests against sin and apostasy, and aggressive in that he is motivated to save souls. It is the same basic concept as in worldly aggression, but one is purified and the other corrupt. Christ perfectly represents the balance between aggression and passivity, teaching to turn the other cheek when resistance will only cause more harm, (Mat 5:39) but at the same time never shrinking from pressing a point or delivering a needed rebuke. (1Tim 5:20) In either case, the love of Yahweh is shown for the other individual, and provides him or her with what is needed for growth and life.

Are there any questions at this point?

Qinael: No.

Pastor “Chick”: None.

Barbara: None here.

Crystle: No.

Happy Rock: No.

Naraiel: No.

Kimberly: No.

Zahakiel: The priesthood of Christ, in which we all participate, also reflects the concept of the Destroyer. We read, “Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” (Heb 2:17)

Naraiel: The high priest was supposed to transfer the sins of the people to “Azazel,” to the desert, to be destroyed.

Zahakiel: Right.

But now let me ask… why “merciful?” What importance is there in the mercy of a priest? Effectiveness is generally what would be needed for a priest, and for human priests in the Jewish religion, they are merely officiating according to the pattern laid out before them. You can better understand the need for a “merciful” priest in a theocratic society, where priesthood and government are often combined. An example of this is the Biblical Salem, as we read, “Melchizedek king of Salem brought forth bread and wine; and he was the priest of the most high God.” (Gen 14:18)

Authority is invested in the priesthood when Yahweh is at the head of a society; it is only under human rule (e.g., in the monarchy, when king Saul slaughtered the priests of Yah in 1Sam 22) that they have no power. The Levitical priests officiated before Yah, and had some authority to determine purity and impurity. (Lev 13:3) The High Priest in particular was associated with the safety of the guilty, (Num 35:25) but it is only in the Order of Melchizedek that the priest (the high priest specifically) has full status as a ruler. This is the reason why Yahshua, while following the pattern of the Levitical priesthood in terms of its rituals and principles, is appointed “after the Order of Melchizedek,” (Heb 5:10) because He takes on this unique kind of authority over all the people, serving as both Intercessor and King.

The authoritative priesthood of Christ has as its foundation agape love, which is why “mercy” is an important attribute of this kind of leadership. At the same time, it is Christ in His last act as High Priest who declares the sentence, “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.” (Rev 22:11) True love does not seek to shield others from legitimate consequences. Yahweh, who loves His people, even His unrepentant children, does not circumvent the judgment. Although He mourns the loss of His disobedient creations, (Hos 11:8) “the vision is yet for an appointed time, but at the end it shall speak, and not lie; though it tarry, wait for it; because it will surely come, it will not tarry.” (Hab 2:3)

We must understand that the act of destruction, when carried out by Yahweh, is a merciful act. The wrath of men is not the same as the wrath of the Holy One, which is why it is written, “‘Vengeance is mine; I will repay,’ saith the Lord.” (Rom 12:19b) When humans execute judgment, there is always a danger that they will go too far. Such was the case of the nations that Yahweh had raised up to discipline His people. At times, when the Israelites fell into apostasy, Yah would prepare a people such as Babylon to show them what life would be like without His protection, (Jer 27:8) but thereafter He declares by means of His prophet, “Thus saith Yahweh of hosts, ‘I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease; for I was but a little displeased, and they helped forward the affliction.” (Zech 1:14b, 15)

Zahakiel: In other words, Yah had intended only to afflict His people for a time, but the heathen wished to make the Israelites their permanent subjects, executing human desires upon the people of God.

But with Yahweh, there is no danger of unjust punishment. There is no need to fear the chastening of the Almighty if we are His people, although we do know it exists; and we receive a vital blessing from the aspect of Yahweh that destroys sin. There is no need to fear this Destroyer, for we are told, “Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee.” (Psa 91:5-7)

The Destroyer is the aspect of Yahweh that not only destroys those who have irrevocably associated themselves with sin, but also destroys the sin within Yah’s people when they surrender it. It is the same “consuming fire” that does the delicate work in both these cases. We may look here at the prayer of king David, after his act of adultery: “Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions, and my sin is ever before me.” (Psa 51:2, 3)

The prayer of David is not only a prayer for forgiveness, but for atonement, for purity. He says additionally, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” (verse 7) “Create in me a clean heart, O God; and renew a right spirit within me.” (verse 10) If a prayer such as this is granted, the Destroyer is He who blots the sin out of the heart as efficiently as He smote the firstborn of Egypt – a complete destruction. If this is understood, that sin is not merely “forgiven” in the sense of avoided, but actually and mercifully destroyed, how can any say, “There is no victory for the Christian?” We who have prayed David’s prayer have asked for the very desire of the heart to be pure. What desire is left to follow that would lead to sin? Only temptations remain, and we are told that these serve only to agitate us and thus refine our characters, never to overcome us. (1Cor 10:13, Rom 6:14)

Are there any questions on the above?

Guerline: None.

Qinael: No.

Barbara: No.

Pastor “Chick”: None.

Happy Rock: No.

Crystle: No.

The Fourth Angel

Zahakiel: We have one last application to examine. It is this: the aspect of Christ as the Destroyer comes through very clearly in the ministry of His closest associates. We may look, for example, at the prophets Samuel and Elijah, who – at times – would do “strange acts” akin to the Almighty’s work of destruction. Let those who say, “Yahweh never actively destroys” look carefully at what holy men have rightly done under the direct inspiration of His Spirit:

“Then said Samuel, ‘Bring ye hither to me Agag the king of the Amalekites.’ And Agag came unto him delicately. And Agag said, ‘Surely the bitterness of death is past.’ And Samuel said, ‘As thy sword hath made women childless, so shall thy mother be childless among women.’ And Samuel hewed Agag in pieces before Yahweh in Gilgal.” (1Sam 15:32, 33)

“And Elijah said unto them, ‘Take the prophets of Ba’al; let not one of them escape.’ And they took them: and Elijah brought them down to the brook Kishon, and slew them there.” (1Kings 18:40)

Neither of these two prophets were operating as Levitical priests in these events, for nowhere in the description of Levite practice are such things mentioned; but as intercessors between Yahweh and men, they took on the “kingly” authority to pronounce sentence upon those whom the Almighty had already declared fit for death (1Sam 15:2, 3 and Lev 20:2, 27 respectively) and to execute it.

Elijah in particular is relevant here, because he not only “slew” the false prophets of Ba’al, but he also called down the direct destruction of Yah upon members of the apostate Israelite nation when they sought to lay hands upon him: “Then the king [of Israel] sent unto him a captain of fifty with his fifty. And he went up to him; and, behold, he sat on the top of an hill. And he spake unto him, ‘Thou man of God, the king hath said, Come down.’ And Elijah answered and said to the captain of fifty, ‘If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty.’ And there came down fire from heaven, and consumed him and his fifty.” (2Kings 1:9, 10)

Zahakiel: What is described here is no “natural” event, so that we could say, “cause and effect destroyed the captain and his host.” Yahweh did not merely allow the destruction of these men, who were following the instructions of a wicked king, but actively caused it at the prayer of His prophet. In the last days, we see that there is a spiritual application of this concept: “And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.” (Rev 11:3-6)

There is an obvious connection there between the two witnesses and Elijah, both of whom are associated with divine fire, and both of whom are able to cause the rain to pour or to cease. (1Kings 17:1)

In the Fourth Angel of Revelation 18, in the last message to an apostate religious kingdom, we see the Elijah-people working. I have here an extension of a graphic that most of you have seen before in the article “The Mark in Prophecy” that illustrates the parable of Matthew 20. I have added a column to it, “Angel” to show that the three angels were also operating in history, to give the “present truth” of that day to the people.

Let me know when you have looked that over.

Pastor “Chick”: OK.

Happy Rock: Ok.

Qinael: Done.

Kimberly: Ok.

Barbara: Finished.

Guerline: Ok.

Zahakiel: Look at the progression of present truth. Many groups, particularly those who have come out of Adventism, are in a rush regarding “present truth,” either to learn it, or to impart to others what they believe it to be. But present truth is (and always was) just the simple, timely application of the “Everlasting Gospel,” that very message borne by the Three Angels of Revelation 14. Let me show you what I mean very briefly:

When Peter was preaching to the Jews in Acts 2, he did not speak specifically of doctrinal errors, or theological apostasy. No, he spoke only of accepting Yahshua, of worshipping the Creator who had sent His Son to be the Lamb to take away our sin. He was calling them to, as Paul would later say, “Awake to righteousness, and sin not,” (1Cor 15:34a) by rejecting the example of the leaders who had condemned the Messiah to the cross.

When the Reformers were calling the saints out of Roman Catholicism, they spoke of ceasing from sin, condemning the “confessional” that kept people in the sin-repent cycle, and speaking out against purgatory that allowed men to die in sin and be purified after the grave. But to this message they added the Second Angel, speaking of Rome as Babylon, and the pope as antichrist himself. Thus the Second angel was sent to the second Church-state union according to the diagram there.

In the Advent movement, we see for the first time the Three Angels working in conjunction. In the doctrine of the Investigative Judgment, the first angel is taught – for as Christ is returning shortly, the souls of the believers must be prepared by the development of character, and the stern resistance of every temptation to sin. In the Sabbath doctrine and (originally) the non-Trinitarian view of the Godhead, the errors of worldly Protestantism are rebuked, those who followed the papal decrees and speculations. But now the third element is added. Now we are also made to understand the union of supposed divine authority with human strength. You remember, from above, that it is Yahweh who punishes religious transgression – this work is not appointed to men’s understanding or decrees.

Now with the Third Angel we see the true danger of unions between Church and state, and the history of the people of Yah comes into sharp focus as we see how pagan Rome, a union of heathen religion and civil force, persecuted the saints of the first century. We see how Roman Catholicism, an unholy union between the apostolic church and Rome, sought to put heretics to death to preserve, they believed, the “purity” of Christ’s doctrines. We see how Sunday-keeping “Protestants” in the United States sought to make this country a more God-fearing nation by appointing Sunday as an official “Day of the Lord,” and imprisoning or fining those who choose to stand for the commandments of God.

In the Advent movement, with the message of the Three Angels properly understood for their time, the warning against the Mark of the Beast was taken to the world, and for a time they worked as the Destroying Angel, as Elijah, turning the hearts of men back to Yahweh, and using the Sword of the Spirit (Heb 4:12) to cut down those who would oppose the truth. This work was to continue until the close of probation, that a glorious harvest should be reaped from the earth.

But sadly, we see that, as in ancient Israel, the arrogance of being “the people of God” that Satan was able to inject into the Body’s veins did its work more faithfully than the workers for Christ. Slowly, gradually, errors began to creep in that separated the interests of the Advent people from the interests of Christ; and when this apostasy was fully formed, they sealed their organizational destiny by forming an unlawful union with the kings of the earth.

Zahakiel: Now, present truth is represented by a Fourth Angel, a final calling-out from all forms of apostate Christianity, an Elijah message, a final summoning-forth of the faithful who realize that they have been taken captive to Babylon against their will – in most cases without their knowledge.

It is Christ Himself who works through His people as never before, in this Fourth Angel. We read, “God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory, whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Yahshua, whereunto I also labor, striving according to His working, which worketh in me mightily.” (Col 1:27-29)

The teaching has always been that Christ works in us, and Paul there shows that in the warning of men, and this in particular, we reflect the desire of Yahshua that His people be saved. We read of a final fulfillment of this concept here: “And to you who are troubled, rest with us, when the Lord Yahshua shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Yahshua the Messiah, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.” (2Th 1:7-10)

Say when you’ve read that.

Qinael: Done.

Pastor “Chick”: OK.

Barbara: Ok.

Happy Rock: Ok.

Crystle: Finished.

Guerline: Ok.

Zahakiel: Here we find Christ being glorified in His people at the very moment that He comes as the Destroyer of sin and sinners, completing the work which He began in earnest among His people at Pentecost, dwelling in us by the Holy Spirit.

Naraiel: In these riches of the glory we can see that He has been close to us, to help us to restore all truth.

Zahakiel: Right. And in warning also, which is a destruction of the way in which sinners walk, and in the actual act of judgment, we find Christ working in His people that perfect love which – at times – can manifest itself as a strange act. In the Fourth Angel we see both these things operating; it is a final warning provided to the earth and its inhabitants, and it is also a herald of the fiery destruction that Yahweh sends to purify His universe. This aspect of Yah’s character must not be misunderstood by those claiming to be His people, for even in His chastisement, and even in His destruction of those who will not be chastened, we see the perfect principle of agape-love being manifest in matchless glory for the good of all creation. This is the lesson of the Destroying Angel.

Guerline: Amen.

Conclusion

Zahakiel: To conclude, I would like to quote a passage I read in Ellen White’s writings. This particular statement is directed to the mothers of children, especially young children, but I trust that the Church will be alert enough to realize the clear application that must be made to all who have spiritual responsibility to both themselves and others of any age – even the adult – and to see in it the work of the Destroyer subtly wiping away the stains upon the characters of Yah’s people.

“I tremble especially for mothers, as I see them so blind, and feeling so little the responsibilities that devolve upon a mother. They see Satan working in the self-willed child of even but a few months of age. Filled with spiteful passion, Satan seems to be taking full possession. But there may be in the house perhaps a grandmother, an aunt, or some other relative or friend, who will seek to make that parent believe that it would be cruelty to correct that child; whereas just the opposite is true; and it is the greatest cruelty to let Satan have the possession of that tender, helpless child. Satan must be rebuked. His hold on the child must be broken. If correction is needed, be faithful, be true. The love of God, true pity for the child, will lead to the faithful discharge of duty.” [Child Guidance (1954), page 289]

Are there any questions about the application of this quotation, or about anything else we have covered today?

Pastor “Chick”: None.

Happy Rock: No.

Barbara: No.

Zahakiel: Then let us close with a prayer. Pastor, will you offer it?

Pastor “Chick”: Dear Heavenly Father,

We thank you for the balance of agape that is manifest in Christ, the fullness of the Godhead bodily. We thank you for the “hostility that destroys hostility.” We thank you for the commission of the Gospel that brings the “good news” that YAH loves with an everlasting love. We thank you that the “Sword of the Spirit” is in the “Hand” of your people to finish the work of destroying sin in the earth.

Bless us together as we finish our course. In YAHshua’s name, AMEN.

Zahakiel: Amen.

Guerline: Amen.

Barbara: Amen.

Qinael: Amen.

Happy Rock: Amen.

Kimberly: Amen.