Three Angels and The Gospel
Message (Part 1)
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Contents |
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1. Introduction |
Introduction
Zahakiel: Bro. Abraham, would you please offer the opening prayer?
Abraham:
Dear Father in Heaven,
We bow ourselves before you
with gratitude and thanks that you have invited us to this meeting. We are grateful to be participants together
with you, and ask your blessing as you share more of the word of life today by
your servant. In Yahshua’s name, Amen.
Zahakiel: Amen.
Ye: Amen.
Naraiel: Amen.
Happy Rock: Amen.
Peterson: Amen.
Guerline: Amen.
Crystle: Amen.
Zahakiel:
This week’s study is going to be something of a diverse message. It will be part review, part reminder, and
part new material, at least for some people.
We are going to talk about the “3 Angels Message” of Revelation 14 from
three different angles.
First,
we are going to see what this message has traditionally meant in Adventism.
Then, we are going to see the way it has been expanded to the Gospel more fully
for this last generation by our own studies in recent years. Finally, we are going to end it with a very
important discussion of what exactly the “Gospel” Is, and how it relates to
this 3 Angels’ Message, which is actually called in the Bible “The Everlasting
Gospel.”
So
let’s read that passage, then, and we’ll begin with the first part of the
study.
“And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the earth, and to every
nation, and kindred, and tongue, and people, saying with a loud voice, ‘Fear
God, and give glory to Him; for the hour of His judgment is come; and worship Him
that made heaven, and earth, and the sea, and the fountains of waters.’
And there followed another angel, saying, ‘
And the third angel followed them, saying with a loud voice, If any
man worship the beast and his image, and receive his mark in his forehead, or
in his hand, the same shall drink of the wine of the wrath of God, which is
poured out without mixture into the cup of His indignation; and He shall be
tormented with fire and brimstone in the presence of the holy angels, and in
the presence of the Lamb. And the smoke
of their torment ascendeth up for ever and ever: and they have no rest day nor
night, who worship the beast and his image, and whosoever receiveth the mark of
his name. Here is the patience of the saints: here are they that keep the
commandments of God, and the faith of Jesus.’” (Rev 14:6-12)
Let
me know when you are caught up on that.
Qinael: Finished.
Abraham: Done.
Tain: Done.
Ye: Done.
Naraiel: Done.
Peterson: Done.
Happy Rock: Done.
Guerline: Yes.
Zahakiel:
Now, it is useful to know that the word “Gospel” from the original Greek
language is euaggelion, which is
where we get our words for evangelist, evangelism and (somewhat inappropriately
these days) Evangelical. What this word
means is “good news.” Now some people look at the third part of the message
there, that speaks about the smoke of the tormented rising forever and ever,
and the fire and punishment and the mark of the beast, and wonder, “How is that
good news?” Some may even be confused by
the idea that it is good news when the first of those angels says, “The hour of
His judgment is come,” but we’ll talk about that in the third section of the
study.
Adventism
and the Three Angels’ Message
Zahakiel:
In traditional Adventism, the Three Angels’ Message is described as that which
gathers together the 144,000. Now, they
are correct in that teaching; there’s nothing wrong with it, and they way that
they derive that understanding from the context of Revelation is very
instructional. Let’s go, for example, to
a passage found a few chapters before this.
We read:
“And I beheld when [Christ] had opened the sixth seal, and, lo,
there was a great earthquake; and the sun became black as sackcloth of hair,
and the moon became as blood; and the stars of heaven fell unto the earth, even
as a fig tree casteth her untimely figs, when she is shaken of a mighty wind.
And the heaven departed as a scroll when it is rolled together; and every
mountain and island were moved out of their places. And the kings of the earth,
and the great men, and the rich men, and the chief captains, and the mighty
men, and every bondman, and every free man, hid themselves in the dens and in
the rocks of the mountains and said to the mountains and rocks, ‘Fall on us,
and hide us from the face of him that sitteth on the throne, and from the wrath
of the Lamb.’ For the great day of His
wrath is come; and who shall be able to stand?” (Rev 6:12-17)
Here
we see the breaking of the 6th Seal, the last group of “signs”
before the return of the Messiah. Amidst
the mounting destruction, where the wicked are seeking to be hidden from the
Wrath of Yahweh, essentially the “judgment” that the first Angel of Rev 14
mentions, we see that a question is asked, “Who shall be able to stand?”
Now
remember, such things as chapters and verses were added long after these
apostolic letters were written. The book
of Revelation, like the book of Romans and every other Biblical work, was
really intended to be read in one long sitting.
This is harder for some than others; Isaiah’s book, for example, is 66
huge chapters long, and this is because what we call the “Book of Isaiah” is
actually several different writings of his that have been joined together. But the New Testament letters, with the
possible exception of 1 Corinthians, were all authored, and intended to be
read, as a unit of doctrine.
When
the question in Revelation is asked, “Who shall be able to stand?” the answer
follows immediately. Just pretend that
this is not the end of the chapter, and keep reading.
“And after these things I saw four angels standing on the four
corners of the earth, holding the four winds of the earth, that the wind should
not blow on the earth, nor on the sea, nor on any tree. And I saw another angel
ascending from the east, having the seal of the living God: and he cried with a
loud voice to the four angels, to whom it was given to hurt the earth and the
sea, saying, ‘Hurt not the earth, neither the sea, nor the trees, till we have
sealed the servants of our God in their foreheads.’ And I heard the number of
them which were sealed: and there were sealed an hundred and forty and four
thousand of all the tribes of the children of
Zahakiel:
We’ve had previous studies on how to read the books that were written by John
the Beloved. We’ve seen from both his Gospel and from his three epistles that
John’s writing style is extremely repetitive.
For example, he starts his Gospel by saying, “In
the beginning was the Word, and the Word was with God, and the Word was God.
The same was in the beginning with God. All things were made by Him; and
without Him was not any thing made that was made.” (John 1:1-3) You see, whatever John says, he will say at
least two or three different times, and in different ways, just to make sure
that those who read his letters get the point.
In
his epistles it’s the same: “That which was from the
beginning, which we have heard, which we have seen with our eyes, which we have
looked upon, and our hands have handled, of the Word of life (for the life was
manifested, and we have seen it, and bear witness, and shew unto you that
eternal life, which was with the Father, and was manifested unto us) ; that
which we have seen and heard declare we unto you, that ye also may have
fellowship with us; and truly our fellowship is with the Father, and with His
Son Yahshua the Messiah.” (1John 1:1-3)
And you know, there are some people who actually believe that this is
not the same author’s work…
The
point of this is, if you accept that this is indeed the same “John” who wrote
the Gospel and epistles that bear his name, and that this is also the same John
that wrote the Book of Revelation, you will come away with a very different
view of Revelation’s events than someone who reads it in ignorance of these
things. We have seen, though study, that
the 7 Seals and the 7 Church Ages, for example, correspond perfectly one to
another, and also that the 7 Trumpets and the 7 Plagues match in terms of
characteristics, effect and targets.
They are simply the same events, repeated from different angles and with
different symbols, in order to provide a fully rounded view of the most
important events in human history: the final ones.
So
in this matter of Revelation 6 and 7, we notice that this mention of the
144,000 is sort of like a “bracket” in John’s description of the events there.
He describes the Ages, and he begins to describe the seals, but just after the
sixth, instead of proceeding right to the seventh, he instead describes a
process of “sealing” or preparing, a group of people who are specifically
described as being faithful to the Lamb, and perfectly so. It appears that what is happening is we are
receiving an answer to the question of who will be able to stand in the last
days. Paul mentions there will be some
who are able to do so, and he says of these: “For this
we say unto you by the word of the Lord, that we which are alive and remain
unto the coming of the Lord shall not prevent [i.e., “go before”] them which are asleep. For the Lord Himself
shall descend from heaven with a shout, with the voice of the archangel, and
with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be
caught up together with them in the clouds, to meet the Lord in the air: and so
shall we ever be with the Lord.” (1Th 4:15-17)
Zahakiel:
But if Yahweh’s judgment comes, and all the kings, and rich men, and strong
men, and bond and free, seek to hide themselves, who is it that would be able
to stand? Who is it that are able always
to stand in the judgment? We can find
some examples of this in Scripture:
“Therefore the ungodly shall not stand in the judgment, nor sinners
in the congregation of the righteous.”
(Psa 1:5)
And
very significantly, “And Elijah said, ‘As Yahweh of
hosts liveth, before whom I stand, I will surely shew myself unto [Ahab] today.’”
(2 Kings 18:15) Adventists in General, and
CSDAs in particular, see ourselves as fulfilling the ministry of Elijah, and we’ve
covered that concept in a few previous studies.
Essentially, Elijah’s ministry involved preparing the way for the return
of the Messiah; this was done symbolically with the actual Elijah, figuratively
when Elijah’s mantle was placed on John the Baptist, and now spiritually at the
end of all things before the judgment closes.
This
concept of “standing” in the judgment is central to the Biblical perception of
who and what the 144,000 are. And what
it boils down to are these are the ones who are able to “stand” before Yahweh,
to stand in His judgment, because they “follow the Lamb
whithersoever He goeth.” (Rev 14:4)
This leads us right back to Revelation 14, the chapter in question
today, but first…
Zahakiel:
We read, again in Malachi, “Behold, I will send my
messenger, and he shall prepare the way before me: and the Lord, whom ye seek,
shall suddenly come to his temple, even the messenger of the covenant, whom ye
delight in: behold, he shall come, saith Yahweh of hosts. But who may abide the
day of his coming? And who shall stand
when He appeareth? For He is like a refiner’s fire, and like fullers’ soap.”
(Mal 3:1, 2)
This
gives us the reason why most are unable to stand, and why there are a few who
can. Who shall stand when He appeareth?
The prophet asks the question and, like John, answers it immediately. The reason most cannot abide the appearing of
the Lord is because He is like a fire… but not just any fire, a “refiner’s”
fire. And what is destroyed in a refiner’s fire? Only that which is impure. And what is it
that remains in a refiner’s fire? Only
that which is pure, that which has already been refined. Does everyone see how this works?
Happy Rock: Yes.
Crystle: Yes.
Abraham: Yes.
Tain: Yes.
Naraiel: Yes.
Qinael: <nods.>
Ye: Yes.
Zahakiel: So
then, returning to Revelation, John also answers his own question… who is able
to stand? Those who have been refined… but John puts that another way… he
begins at that point to describe the sealing of the 144,000. We see yet another example of where knowing
the symbolism of the previous 65 books allows us to get the full, or
approaching the full, impact of the Apocalypse.
And
if the 144,000 are those who stand in judgment, who are “alive and remain,” how
is it that they become refined? How is
it that they learn to follow the Lamb?
Adventists have traditionally, and correctly, pointed to the message
that the Lamb brings: the Gospel.
Tain:
Sorry to backtrack a bit... just to clarify on the refined people… That is not
saying completely perfect, is it? Or is this the concept of you are perfect
where you are in Christ?
Zahakiel:
We would describe them as people who perfectly reflect the character of
Christ. Justification is the act of accepting
Christ as a sacrifice for one’s past, sinful life. Thereafter there is a process that takes
place: Sanctification. And this is the procedure of learning and putting away
all that is defiling or sinful. With the light that continues to be shed on people
as they walk in this truth, they can accomplish what the Scriptures call “growing
up into the full stature of the measure of Christ.”
Is
that what you are asking about?
Tain:
Yes, however, I’m wondering about folks who will not quite at the “full stature
of the measure of Christ”... Are we to assume that everyone that should have
reached that point, at this time, will have reached it?
The time of the sealing...
Zahakiel:
Yes. Anyone who can attain it, and walks in faith, we have confidence will. Now,
what we’ve always held true is that what has taken years and months to learn in
the past can now be taught in weeks and even days.
Zahakiel:
In a sense, the more committed the community of saints is to this, the easier
it is for others to follow a more visible example.
Tain:
Thank you :)
Abraham:
Amen.
Zahakiel:
And to clarify a bit further, some of this does depend on how you define “perfect.”
We’re still in limited human bodies, and... we will probably keep making
spelling mistakes until we get our new bodies :)
Zahakiel:
The kind of “perfection” that Christ is interested in is that of the spirit,
the character.
Naraiel: The heart.
Zahakiel:
Right.
Tain:
<nods.>
Zahakiel:
So... what we were looking at was the means by which this is accomplished. And
it is by a full acceptance of the Gospel, the message that this Lamb that they
follow brings.
And
this is exactly what the 3 Angels’ message is:
It is the Everlasting, or unchanging, Gospel. It is the “Good News” that lasts forever, and
it is not a coincidence, not at all, that it is described in the same passage
that describes the 144,000 themselves. (Rev 14:1-4) In other words, Revelation 7 tells you who is able to stand, and Revelation 14
tells you how they are able to stand.
But
now, we have to go further than this. As
I mentioned, this is the “traditional” Adventist take on this matter, and it’s
good, so far as it goes. But now if you ask a modern Adventist, “What does the
3 Angels’ Message mean,” you get a
variety of interesting reactions. At
least… I have.
Sometimes
you get blank stares. If you ask them
over the internet, you get periods of away-from-keyboard silence. Sometimes you get questions in return, often
suspicious ones. Sometimes you get a
copy-and-paste from Revelation 14, as if the quoting of it and the explaining
of it are the same thing. But what we
have when we ask this question, “What does the 3 Angels’ Message mean?” is
evidence… it is evidence of a system of doctrines that, because it was correct
initially, stunted its members’ curiosity to go further and find out what the
truth actually is about these things.
And
I am not saying, of course, that the truth squelches curiosity, not at
all. I’m saying that if we ever come to
the point where we feel we have all the truth, or even “enough” truth, we are
badly off indeed, for we worship an infinite God, upon whom there simply are no
limitations. But truth, combined with
Laodicean tendencies, of which the trademark characteristic is spiritual
laziness, can indeed deter a further seeking after knowledge, and it is only
those who seek knowledge, not those
who have inherited it, that are promised the finding.
We,
as Christians, as representatives of the Heavenly Culture, which we examined
recently, must be able not only to explain what the Three Angels’ Message is,
and why it is called the “Everlasting Gospel,” but also what it means to us on
a very personal, highly practical, level.
And
this brings us to the second part of the study.
Are there any questions on the first?
Ye: No.
Naraiel: No.
Abraham: No.
Tain: No.
Happy Rock: No.
Crystle: No.
The
Three Angels’ Message Expanded
Zahakiel:
Ok. At our camp meetings, one of the
books we have used as sort of an informal “study guide” for Bible study topics
has been the Highway of Holiness, Volumes
1 and 2. One of what I think are the
most important sections of those books is our explanation of the Three Angels’
Message. We have seen that this message,
or these messages, (depending on how you look at it) prepare a people who are
able to stand before the very presence of Yahweh Almighty, to stand in the
judgment, and to survive the destruction of all that is morally and spiritually
impure when the judgment closes, and the Son of Man returns for His
people. One would think that, since this
message is so very important, so vital for the completion of the work of
sanctification, that those who bear it or claim to bear it would have the
answer to what it is on the tips of their tongues.
But
this has not been the experience of those of us who have asked questions of the
message-bearers. We have heard stock
answers, doctrines and traditions repeated, but we need to be able to
understand what exactly those three angels are saying. If we cannot understand
Revelation 14 on that personal, practical level, we cannot possibly be refined
by the message that this chapter presents.
That should be obvious enough, but many people think that because they
are among a fellowship that teaches, or at least, once taught, this message,
they are “close enough” and will be refined by default. But you recall our teachings on the Mark of
the Beast. The Mark can be taken either
in the forehead – by decision – or in the hand – by default. The Seal of God, however, can only be taken
in the forehead, as it says in Revelation 7.
One must actively choose to reject the Beast and his image, as we’ll see
in the third part of this study, which talks about why this is all very good
news for the people of earth.
So
in this second part, I would like to very briefly go through our explanation of
what the passage we quoted from Revelation 14 actually means. Now, not only what it says, but what it
means…. What information we can gather from it that Yahweh wants us to have. Here is the first::
“And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the earth, and to every
nation, and kindred, and tongue, and people, saying with a loud voice, ‘Fear
God, and give glory to Him; for the hour of His judgment is come; and worship
Him that made heaven, and earth, and the sea, and the fountains of waters.’” (Rev 14:6, 7)
What
does this mean? More specifically, what
is this telling us to do? The obvious
answer is “Worship the Lord.” But – and
this comes as a terrible shock to some people – that is not enough to perfectly
fulfill this instruction. Remember, the
goal here is the “full measure.” There
are two kinds of worship that one may perform in the face of Yahweh, and they
are these: acceptable, and unacceptable worship. Rather than being a new idea,
or something introduced by Protestantism, this goes back to the very beginning
of the worship of the Almighty, one of the Bible’s first lessons about worship.
We may read from Genesis:
“And in process of time it came to pass, that Cain brought of the
fruit of the ground an offering unto Yahweh. And Abel, he also brought of the
firstlings of his flock and of the fat thereof. And Yahweh had respect unto Abel
and to his offering, but unto Cain and to his offering He had not respect. And
Cain was very wroth, and his countenance fell.” (Gen 4:3-5)
Zahakiel:
Now who, from our previous studies, or from personal study, can tell us why
this took place? Why was Yahweh pleased
with Abel’s offering, and not with Cain’s?
Qinael:
Abel brought what Yahweh asked for; Cain brought his own best.
Zahakiel:
Right.
Crystle:
Because the offering Able brought was pointing to the future.
Naraiel:
Abel did what Yahweh had required, the only offering acceptable was something
that shed blood, representing the Messiah, a Lamb.
Zahakiel:
Yes. Those are all correct.
There
is a lesson in this. There are some people who go through their entire lives
giving Yahweh the best of their fruits, the most wonderful of their efforts,
and yet never please the Father in Heaven. And why? Because while they give Him the best of their
work, they are not giving what He asked for.
There’s a lesson in that: The best we can do is not what the Almighty
asks for. He asks us to trust Him. As
Abraham said to his son under other circumstances, it is Yahweh who provides
the sacrifice, not us.
Ye:
Amen.
Zahakiel:
It is people who do not understand this that are cast away, to their surprise,
in the judgment. It is not because they
have not labored for Yahweh; but He is not interested in work. He has done the work. He is interested in their love, and
friendship, and trust. He is interested
in whether or not they have learned to Sabbath – to “rest” in Him spiritually
speaking – and thus have One who comes like a “refiner’s fire” refine them, and
prepare them to stand confidently in the day of judgment.
Happy Rock: Amen.
Zahakiel: And
so how do we offer this acceptable worship?
We read:
“I beseech you therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God, which is
your reasonable service.”
(Rom 12:1)
Ah,
now what is this? A “living”
sacrifice? The dying sacrifice has
already been offered in atonement for our sins, but we have yet a sacrifice to
offer. It is not lives filled with
drudgery, regret, and guilt (some religions have a monopoly on this) but a life
that is lived. It is a life lived in accordance with Heaven’s principles, and
it is only this kind of life that can offer acceptable praise, thus fulfilling
the instructions of the first Gospel, the first Preparatory, angel.
“Wilt thou shew wonders to the dead? Shall the dead arise and praise
thee?” (Psa 88:10)
“The dead praise not Yahweh, neither any that go down into silence.” (Psa 115:17) That’s a good verse for showing the fallacy
of the “immediate reward after death” doctrine many modern Churches hold, but
we’re more interested at the moment in the spiritual applications. Another
passage to clarify, then:
“For the grave cannot praise thee, death cannot celebrate thee; they
that go down into the pit cannot hope for thy truth. The living, the living, he
shall praise thee, as I do this day: the father to the children shall make
known thy truth.” (Isa
39:18, 19)
Zahakiel:
Only the “living” can praise Yahweh; this is true both physically and spiritually.
And so on a practical level, this tells us what we ought to do, and gives us
the first of what I consider the three “pillars” of the CSDA faith. We read, “And you
hath He quickened, who were dead in trespasses and sins,” (Eph 2:1) and
a second witness: “And you, being dead in your sins and the uncircumcision of
your flesh, hath He quickened [i.e.,
brought to life] together with Him, having forgiven you all trespasses.”
(
And
that very simple thing is this: If our lives must be “living sacrifices” unto
Yahweh, then the only way to perfectly fulfill the first angel’s instructions
is to be free from those things which have made us dead: trespasses and
sins. Now, there are, no doubt, people
who obey the first angel partially.
There are some who try, or almost, or struggle with, or daily work at,
avoiding trespasses and sins. They are,
to be direct, “almost alive,” for they are almost in a religion of what Paul
calls “will worship;” the worship of the will.
They may offer up praises that are heard, and certainly their prayers
may be answered and the measure of faith that they hold may be blessed, there is
no need to doubt or question that. But
what we are talking about is something entirely different from that. We are
talking about those who follow the Lamb perfectly, wherever He goes; not
sometimes, or even most of the time.
We
are talking about those who have experienced the New Birth. The first pillar of the CSDA faith, and the
method by which the first angel is perfectly obeyed is by Victory over
Sin. Does everyone see this, and how it
ties in to the idea of both praise Yahweh, and the understanding that the hour
of His judgment (in which we are told to “stand”) has come?
Qinael: <nods.>
Naraiel: Yes.
Abraham: Yes.
Crystle: Yes.
Ye: Yes.
Tain:
Maybe. A question…
Ok,
I see how Victory over Sin allows one to stand... but I think I’m missing the
praise bit.
Zahakiel:
Ah, it is because the verses say only the “living” can praise Yahweh. And we are, if not born again, living in victory, “dead in trespasses and sins,”
as the verses there say.
Tain:
Ahh... thank you.
Zahakiel:
<nods.> It’s something that just sort of falls together after you see the
contexts of those passages I quoted from.
Now,
the second angel, and this is a very short one:
“And there followed another angel, saying, ‘
This
is not a hard one to grasp, and in fact, most people who accept the first angel
get this one almost as a matter of course.
We
know that “women” in prophecy represent “people” such as the “Daughter of Zion”
for
Clearly
this is a repetition of, and expansion upon, the Second Angel’s message. This is actually the 4th Gospel
Angel’s last warning, which we have covered in other studies, and where we describe why there is a repeat of the same message. But now, we see that the instructions are
incontrovertible; when a “woman” or as the symbols go, a “Church” falls, we
have no choice but to depart. The reason
is not because we are rejecting the people who remain in that fellowship; it is
a testimony against the errors themselves, and it is necessary, because the
Bride of Christ must be pure. And it is
the only way we can legitimately help those who remain within.
And
how is it that a Church can be “pure?”
It can only be in terms of what she espouses as true, the thing she
teaches, for this is the purpose of a Church, not to be a place of fellowship
merely, but a place of training, of education, of preparation for the world to
come.
Happy Rock: Amen.
Zahakiel:
This leads us from the Second Angel’s Message to the second “Pillar” of the
CSDA faith, that being Purity of doctrine.
We are told to depart from that which is spiritually and doctrinally
impure, for “
“Now the Spirit speaketh expressly, that in the latter times some
shall depart from the faith, giving heed to seducing spirits, and doctrines of
devils, speaking lies in hypocrisy; having their conscience seared with a hot
iron…” (1Tim 4:1) and so on.
Are
there any questions on this one? We see
that we must, before we can do anything else to step into the judgment and
stand there as a member of the 144,000, claim Christ’s perfect victory over
every known sin. But then there is a process of putting away “unknown” sins as
well, and this can only be accomplished by learning what the truth is. And naturally this is impossible in any
fellowship or doctrinal environment were errors are taught.
Tain: None.
Qinael: No.
Naraiel: no
Ye: No
Abraham: No.
Happy Rock: No..
Zahakiel: Christ said two things that appear at first glance to be opposites. He said, “Peace I
leave with you, my peace I give unto you: not as the world giveth, give I unto
you. Let not your heart be troubled, neither let it be afraid.” (John
14:27) And then He also said, “Suppose ye that I am come to give peace on earth? I tell
you, Nay; but rather division.” (Luke 15:21) This is not a contradiction. We will, because of the very nature of the
things we believe, be separated from the world.
But we will be at peace with that, and as we will see in a moment, we
will be united with each other as a consequence. In order to accomplish this, Purity must be
an element of the faith of the 144,000.
This is what it means when it says that the 144,000 are “virgins.” That should immediately become clear when you
realize what an impure “woman” is in Revelation’s prophecies. These individuals are separate from the “leaven
of the Pharisees,” as the Gospel calls it, the falsehood taught in those who
claim, without authority, to be the Bride of the Son of Yahweh.
Now
as it turns out, the rest of this topic, and the third part, that genuine “Good
News” that is present in all three angels’ message, is not something that I
really want to rush through at the end of a study. I think that these two points on their own
can be a complete New Moon study by themselves, so what I am going to do is end
here, and take any questions that this has generated up to this point, and then
next month I’ll give a summary of all these things and complete the intended
points. So, are there any questions or
comments before we close for today?
Ye: No
Qinael: No.
Naraiel: No.
Tain: No.
Zahakiel: All
right. Bro. Luke, will you offer the closing prayer?
Qinael: Our most holy and loving Father...
We
thank you for the guide that you have given to us in your Word; for a clear
conception of the path your people have taken, are taking, and will continue to
take. We are blessed to have a complete understanding of what has been
revealed, but with that the knowledge that there is ever more light to be shown
to us. Thank you for this New Moon; this day you have given us in the midst of
a sky of darkness specifically to discover more of your light on our paths.
We ask your blessing on each of us as we
go forth for another month, anticipating the day we will all meet in the skies.
In
the name of Yahshua we pray, amen.
Crystle: Amen.
Happy Rock: Amen.
Tain: Amen.
Zahakiel: Amen.
Abraham: Amen.
