New Moon Meeting: October 2006, 3:15 EST
Part 2: The Seven Judgments
Zahakiel: All right, our next topic today gets into the seven final Plagues a bit, and the seven Trumpets of judgment. This idea actually came to me during a discussion with an Australian brother, who asked me if the plagues listed in Revelation would be literal or spiritual.
To answer that question specifically, I believe that there will be a physical manifestation of the plagues, and for several reasons:
First, the only other time “plagues” are listed in the Bible in numbered sequence is in reference to Egypt, and there were literal plagues then.
Second, even though this latter list appears amidst a great deal of symbolism, some of the individual plagues are referenced in other places. For example, we read of the last plague, “And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of Heaven, from the throne, saying, ‘It is done.’ […] And there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed God because of the plague of the hail, for the plague thereof was exceeding great.” (Rev 16:17, 21)
We then see that this specific event was pre-ordained for centuries, “Hast thou entered into the treasures of the snow? Or hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?” (Job 38:22, 23)
Zahakiel: The Book of Job may be presented in a poetic format, but if there were no literal hailstones or literal snow being discussed, even the poetic meaning would be lost, for the idea is that Job has not entered into the counsels of the Almighty to know what He knows, or to have seen what He sees. Further, the “time of trouble” is mentioned as an actual, expected event, therefore it would be inconsistent to say that the detail of a real “day” is strictly symbolic. And additionally, all the other things Job is asked about are literal: rain, stars, mountains, eagles, etc.
My third reason is that hailstones are a fairly common, very literal, weapon of the Most High, and we are talking about a day of actual wrath:
“And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that Yahweh cast down great stones from Heaven upon them unto Azekah, and they died; they were more which died with hailstones than they whom the children of Israel slew with the sword.” (Josh 10:11)
“Judgment also will I lay to the line, and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.” (Isa 28:17)
“‘I smote you with blasting and with mildew and with hail in all the labours of your hands; yet ye turned not to me,’ saith Yahweh.” (Hag 2:17)
Zahakiel: But now, while I believe there will be a physical set of “signs” of the wrath of the Almighty, I also believe that there will be a deep spiritual significance to each plague, and from the point of view of those being sanctified, this is the more important aspect. First and most obviously, each Plague (Revelation 16:1-21) represents a judgment of Yahweh, just as do the seven “Trumpets” listed in Revelation. (8:6-13, 9:1-21, and 11:15-19) In fact, there is much to suggest that, just as the Church Ages and the Seven Seals take place contemporaneously, being in fact different views of the same events, so the plagues and the trumpets may be equated.
Here is a table of the characteristics of both sets:
Let me know when you’ve looked this over, and if you have any questions so far.
Kevin: Ok.
Rita: Okay.
Raziel: Ok, no.
Guerline: Ok.
Crystle: I have no questions
Barb: I’ve looked it over. I have no questions that probably won’t be answered.
Pastor “Chick”: Nice table.
Zahakiel: Thanks.
Qinael: Done.
Annetta: Will any of these things affect the saints?
Zahakiel: Indirectly. We’ll look at why as we discuss it.
Annetta: Thanks.
Zahakiel: We see a great number of parallels between the Plagues and the Trumpets. The targets of both sets are identical, particularly if we see the “Seat of the Beast” and the “Bottomless Pit” (Abyss) as analogous. The effects of both sets are functionally identical, or at least compatible, except (apparently) for the fourth Plague/Trumpet event, and we’ll see why shortly.
The first event talks about sores upon men (in the plague) and a burning of the trees and grass (at the trumpet blast). This is certainly a compatible set of events; we know that even in the Gospels, some accounts provide different aspects of the same incident. For example, in the country of the Gadarenes, Christ is reported by one Gospel writer as encountering “a man with an unclean spirit,” (Mark 5:2) and by another as having met “two possessed with devils, coming out of the tombs.” (Mat 8:28) The occurrence is the same, only that Mark focuses on the primary demoniac, the one controlled by Legion, (Mark 5:9) and Matthew mentioning that there was also another.
So in the first judgment, we see one passage mentioning one effect, and the second mentioning another effect. Similarly, in the sixth judgment, one passage mentions 4 angels being loosed from their binding at the Euphrates, (Rev 9:14) and the other mentions “three unclean spirits […] which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.” (Rev 16:13, 14) Like the number of demoniacs in the Gospels, this is easily understood – four angels are loosed who have the intention of destroying humanity; and of these, three (associated specifically with the Dragon, the Beast and the False Prophet) go forth among the kings of the earth to gather men to battle.
Zahakiel: The main apparent difference, as I mentioned above, comes in the fourth Plague/Trumpet. One record speaks of the sun being given the power to “scorch” men, and that they blasphemed because of their pain. The second record (the Trumpets) states that “a third part” of the sun, moon and stars was affected, and that the day and night were dark for a third of their regular periods of light.
The SDA Bible Commentary points out, however, “The thought seems to be that these bodies would be smitten during one third of the time of their shining, not that one third of the bodies themselves would be smitten so that they would shine with two-thirds brilliance. Thus one third of the day and one third of the night would be dark.” [Seventh-day Adventist Bible Commentary, Volume 7, p. 789] If we understand the Trumpet’s effect in this way, the records can be consolidated: for the two-thirds of the time when the sun shines, it is being affected by the Plague-bearing angel, and its potency is increased to the degree that it scorches the unsaved… and we will see some significance to this as we discuss the spiritual implications.
Are there any questions so far?
Raziel: No.
Happy Rock: No.
Annetta: No.
Barb: No.
Crystle: No.
Guerline: No.
Rita: I will need time, but go on anyhow.
Kevin: No.
Zahakiel: Now, in my statement above where I pointed out I believe there will be physical manifestations of the Plagues, although the primary meaning for us is the spiritual symbolism, I am agreeing with the traditional SDA understanding. The commentary I quoted before reads in another place, “Similarly [to the Egyptian plagues], the seven last plagues will be literal, yet each will strike a telling blow at some aspect of apostate religion and thus have symbolic overtones.” [p. 839]
In an article I wrote some time ago, The Ten Plagues, I pointed out that each of the 10 Egyptian calamities was a judgment against a particular pagan deity. For example, the second plague was a vast number of frogs, a direct judgment against the Egyptian idolatry of Heqt, an amphibian deity. The thick darkness of the ninth plague was a rebuke to the worship of the sun-god Re.
Keeping the same concept in mind, we can examine each of the seven last judgments for spiritual lessons.
Zahakiel: Judgment 1: “And the first [angel] went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.” (Rev 16:2) “The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.” (Rev 8:7)
Right away we see that the target of the first judgment is the earth, and specifically the worshipers of the beast who dwell there. The plague, which affects the bodies of the ungodly, is a wound, an ulcer, which demonstrates to mankind in a physical way the wasting condition of their spirits because of their worship of the beast. The Trumpet, which has a more general effect, shows that nature itself suffers from the crimes of man, even as it did in the very beginning. When the curse was first seen to affect the planet due to Adam’s sin, it was said, “Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. Thorns also and thistles shall it bring forth to thee.” (Gen 3:17b, 18a) The New Testament reiterates “that the whole creation groaneth and travaileth in pain together until now.” (Rom 8:22) As the time of the curse intensifies while drawing to a close, we see nature again affected in a dramatic manner.
Zahakiel: Judgment 2: “And the second angel poured out his vial upon the sea, and it became as the blood of a dead man; and every living soul died in the sea.” (Rev 16:3) “And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea, and the third part of the sea became blood; and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.” (Rev 8:8, 9)
We see a continuation of nature’s suffering here, though the symbolism reflects this to different degrees. This time, however, it is the creatures of the sea that receive the stroke. The Trumpet judgment reveals the symbolic meaning for humanity, however, and I believe that the full meaning of these events cannot be understood unless we look at both descriptions of the judgments together. “Ships” in the Bible are primarily a sign of merchant activity, particularly international trade.
“Jehoshaphat made ships of Tharshish to go to Ophir for gold, but they went not, for the ships were broken at Eziongeber.” (1Kings 22:48) “For the king’s ships went to Tarshish with the servants of Huram; every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks.” (2Chron 9:21) “The ancients of Gebal and the wise men thereof were in thee thy calkers; all the ships of the sea with their mariners were in thee to occupy thy merchandise.” (Ezek 27:9) Significantly, “For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off.” (Rev 18:17)
Especially as we take the use of “ships” in Revelation into account, we see that the second judgment is a rebuke to ungodly forms of merchandizing, to unholy categories of trading. Trade by itself is not wrong, of course. It is when we see how the word is used in the last Book of the Bible, to merchandise souls instead of products, and when we see how trade laws in our day have been used in a religious environment to oppress the saints of God, then the purpose of the judgment becomes clear.
Zahakiel: Any questions about this?
Rita: No.
Crystle: No.
Guerline: Pondering…
Raziel: No.
Happy Rock: No.
Qinael: I have one... Well, two.
First, why are 1/3 of ships destroyed, but every living soul? (I’m assuming it means every living human in the water there, since only 1/3 of the fish and such are destroyed).
Zahakiel: That is what I was referencing when I said “to different degrees” the descriptions reflect the effect of the judgments. In the plague, John may be describing the visible effects from the point where the plague is poured... but the trumpet is giving a global perspective.
If you go down the list, the Trumpets always look at the bigger picture... for example in the 4th the sun only is mentioned under the plagues, but the moon and stars are included at the 4th trumpet.
Qinael: Okay, so 1/3 of the fish die, but from the perspective of the first, it looked like all? And, “living soul” would then be referring to the animals referenced in the trumpet?
Zahakiel: “Living soul” generally refers to all living things, akin to the description of the flood in Genesis. So I think that’s right, but any additional input would be welcome also :)
By the way, I think Ellen White said that the plagues would have a local effect, or else all life would perish, so factor that in to the discussion also. I’ll include the reference to that quote in the transcript.
[Note: “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.” [The Faith I Live By, page 340, paragraph 3] – provided by Happy Rock]
Qinael: <nods.> Okay. One more question...
Why are thirds so commonly references and targeted? Like, 1/3 of the night, 1/3 of the day, 1/3 of the people, 1/3 in boils, etc.
Zahakiel: I am not sure for all the reasons, but I know that it is a common theme in the Bible, all the way back from the Old Testament. When speaking about the Remnant in the last days, for example, Ezekiel (I think it was) was told to cut a third of his hair with a sword, burn a third with fire, and keep a third in his bosom. So it may be that a third die at the hands of man, a third in the catastrophes and a third survive to the end.
I don’t think we necessarily need to see it as a mathematical “third” but as sort of like, “These three things happen to people.”
[Note: The actual passage reads: “And thou, son of man, take thee a sharp knife, take thee a barber’s razor, and cause it to pass upon thine head and upon thy beard; then take thee balances to weigh, and divide the hair. Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled; and thou shalt take a third part, and smite about it with a knife; and a third part thou shalt scatter in the wind; and I will draw out a sword after them. Thou shalt also take thereof a few in number, and bind them in thy skirts.” (Ezek 5:1-3) This shows that not even a “third” are left, but only a small Remnant, as described in other end-time prophecies.]
Crystle: I did not think I had any questions, but I do now have one.
Does that mean that just as the plagues of Egypt were because of the different idols, these plagues will be because of different idols as well?
Zahakiel: As the SDA commentary mentioned, each plague attacks some aspect of the false religions in the last days, so I believe that is the case, yes.
Crystle: Okay.
Zahakiel: Any other questions at this point?
All: No.
Zahakiel: Judgment 3: “And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. And I heard the angel of the waters say, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.’” (Rev 16:4, 5) “And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters. And the name of the star is called Wormwood; and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.” (Rev 8:10, 11)
It is important to note at this point that many Adventists believe the Plagues fall during the time of trouble, but that the Trumpets are a recounting of Church history. Uriah Smith in Daniel and The Revelation puts together a fairly good case for the fulfillment of the Trumpets in the events of the past, however I do not believe the clear parallels between the Trumpets and the Plagues can be ignored. At the very least, there is some kind of dual fulfillment taking place.
Now Biblically, rivers are the source of life itself. In the Middle East, where many of the Biblical events take place, rivers are a vital source of both water and food. In parallel to the Exodus plagues, the river of that country was so important to the life and prosperity of Egypt that it was worshipped as a divine being in its own right. Symbolically the River, like the Tree in New Jerusalem, represents the life-giving quality of a relationship with the Creator. “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” (Rev 22:1)
Zahakiel: The fact that the blight on the rivers leads to the death of men under the Trumpets, and is called the righteous judgment of the Most High under the Plague, shows the symbolic meaning. Men have turned from the Source of life unto fables and lies, and in the end-times, all that was spiritual is being revealed in a visible way. Specifically, men have lost their connection with the conduits (the “rivers”) of Yahweh’s blessings, the written Word and the Church, and the poisoning of waters is effectively a drought of which it is written, “A drought is upon her waters, and they shall be dried up, for it is the land of graven images, and they are mad upon their idols.” (Jer 50:38)
Judgment 4: “And the fourth angel poured out his vial upon the sun, and power was given unto him to scorch men with fire. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues, and they repented not to give Him glory.” (Rev 16:8, 9) “And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.” (Rev 8:12)
Zahakiel: The Sun is a symbol of Yah’s righteousness and mercy, (Mal 4:2, Psa 136:7) and the lit bodies of the Heavens are sources of light that symbolically represent the gifts of spiritual enlightenment and knowledge. (Gen 1:14, 15; Phil 2:15; James 1:17) Under this judgment set we see that the “light” has partly gone out; but when it does shine, it causes pain to unredeemed humanity. Now we see the reason why the effects of these judgments appear to conflict – they represent the absolute confusion of mankind when it is apart from Yahweh’s mercy and guidance. Without spiritual enlightenment, even the good things provided for men (when they are accepted) cause nothing but injury. Men have worn out the patience of the Most High, and the longsuffering He has granted them has been used only as an opportunity for the unregenerate to make themselves guiltier, more accountable, in the Day of Judgment. They receive the blessings, sometimes, but in their thankless estate the wicked prosper, and merely despise the mercy they are shown, and do not give Yah the glory they should render unto Him.
Any questions about the third or fourth judgments?
Rita: No.
Guerline: None.
Raziel: No.
Happy Rock: No.
Crystle: I have no questions.
Qinael: Doesn’t it reference somewhere about the third that the application of blood was about them shedding blood, so being worthy to drink it?
Zahakiel: That is under the third plague.
Qinael: <nods.> Right.
Zahakiel: So what was your question about it? :)
Qinael: I didn’t notice it mentioned above - I wanted to make sure I had it aligned with the right events.
Zahakiel: Ah, ok. <nods.> I am pasting the parts that deal with the targets and primary effects, but certainly the entire passages are important to a full understanding. Think of this study as a starting-point :)
Qinael: <nods.>
Zahakiel: Judgment 5: “And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.” (Rev 16:10, 11) “And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth […] And it was commanded them that they should not hurt […] but only those men which have not the seal of God in their foreheads. […] And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon.” (Rev 9:1-4, 11)
A deeper, more complete darkness is seen under the fifth set of judgments. Failing to repent during the partial darkness that took place before, the spiritual ruin of those who have not been sealed by the Gospel angel (Rev 7) is complete. The very demons, led by a great lord of destruction, are given the authority to make sport of the unrepentant and, it would appear, this is where the saints are particularly blamed for the judgments, and made to suffer at the hands of the unjust. The demons are undoubtedly the ones who will inspire the lost to blame the Remnant for their torment, as we read, “Satan is constantly accusing Christians as the cause of loss, misfortune, and suffering, instead of allowing the reproach to fall where it belongs – upon himself and his agents.” [The Great Controversy, page 514]
Crystle: May I ask a question here?
Zahakiel: Of course.
Crystle: I do not see where you get that there is still time for people to repent until this time.
Zahakiel: Where did I say there was?
Crystle: “Failing to repent during the partial darkness seen before...”
Zahakiel: Yes, this is merely quoting the Scriptures :) “…they repented not to give Him glory.” (Rev 16:9) “…repented not of their deeds.” (verse 11)
Crystle: Hmm... okay.
Zahakiel: Remember that this is describing the actions of men... when humans stand in the time of trouble without an intercessor, it is the opportunity for the universe to see what they have become under Lucifer’s guidance.
Their inability to repent is the product of their earlier choices, simply being played out now for all to see.
Qinael: Pointing out that they didn’t repent doesn’t mean they had the chance to do so under the plagues... it’s just pointing out the fact that they didn’t.
Crystle: I see... thank you.
Zahakiel: Now in reference to the fact men will blame Christians for the judgments, it is true that the faithful are protected from the plagues themselves during the last events, but it is yet a tribulation, it is yet a time of trouble, because of what men and demons will do to us at the promptings of a perfect hatred of God. This is what I meant in answer to Annetta before, that the saints suffer from the plagues “indirectly.”
Zahakiel: Judgment 6: The full passage describing the sixth plague reads (and I will post both passages, so let me know when you have read them both): “And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. ‘Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.’ And He gathered them together into a place called in the Hebrew tongue Armageddon.” (Rev 16:12-16)
Zahakiel: Here is the Trumpet: “And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, saying to the sixth angel which had the trumpet, ‘Loose the four angels which are bound in the great river Euphrates.’ And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. And the number of the army of the horsemen were two hundred thousand thousand, and I heard the number of them. […] And the rest of the men which were not killed by these plagues yet repented not of the works of their hands…” (Rev 9:13-16, 20a)
Rita: Done.
Crystle: Finished.
Jen: Okay.
Happy Rock: Ok.
Qinael: Finished.
Guerline: Done.
Barb: Finished.
Annetta: Finished.
Kevin: Ok.
Raziel: Ok.
Zahakiel: Many times when this river is mentioned it is called “the great river Euphrates.” Obviously, there is some spiritual significance to this particular body of water. The original Euphrates was one of the four streams that watered Eden, (Gen 2:14) and the Euphrates after the Flood (which may or may not be the same geographical object) is often associated with some military victory. The name of the river in Hebrew means “fruitfulness,” and it comes from the same root as the name of Joseph’s son Ephraim.
The “drying up” of the Euphrates here signifies a withering of prosperity in the nations, and this seems to be a factor in them coming out (spurred on by the unclean spirits) to battle. Armageddon, as Adventists know, is primarily a spiritual conflict, yet we also know that it will take place during the time of actual political and military unrest. The Messiah taught, “And ye shall hear of wars and rumours of wars; see that ye be not troubled, for all these things must come to pass, but the end is not yet.” (Mat 24:6) Because men have rejected the source of true and everlasting wealth, even their earthly goods begin to wane away amidst droughts, the destruction of trade routes, environmental changes, and darkness of at least a spiritual kind.
Zahakiel: Here’s another longish pair of quotes:
Judgment 7: “And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, ‘It is done.’ And there were voices, and thunders, and lightnings; and there was a great earthquake […] and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of His wrath. And there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.” (Rev 16:17, 18a, 19b, 21)
That was the plague. The verse describing the seventh Trumpet reads, “And the seventh angel sounded; and there were great voices in heaven, saying, ‘The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever.’ And the Temple of God was opened in heaven, and there was seen in His Temple the ark of His testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.” (Rev 11:15, 19)
Say when you have read these.
Rita: Done.
Annetta: Done.
Barb: Finished.
Qinael: Finished.
Crystle: Finished.
Naraiel: Done.
Jen: Okay.
Guerline: Done.
Happy Rock: Ok.
Raziel: Ok.
Zahakiel: The judgment itself is accompanied by cataclysms on an “exceeding great” scale, lightning and earthquakes and destructive hailstones. These are all common instruments of Yahweh’s anger, and in this last display of divine wrath we see them all unleashed at once upon an unrepentant world. The time extended to the nations has ended, and whereas the previous plagues are targeted at men as individuals or in groups, we now see national catastrophes in preparation for their being turned over to the reign of Yahshua. This last plague appears to be the end of the “local effects,” and like the tenth commandment, the spiritual implications of this final pre-Advent judgment are built right in to the visible events… it is the end of earthly authorities, and the beginning of the Everlasting Kingdom.
In summary, none of the things for which wrath is to be visited on men in the last days will be any subtle crime. The judgments are pronounced on those who are openly rebellious, and although the deceptions that may have led some to accept the Mark of the Beast will be hard to detect except by the wise virgins, the results of any lack of faith will quickly become apparent in overt actions. As the rebellions of men increase, and they harden themselves through the successive plagues, the plagues themselves increase in intensity in order to keep pace, and eventually we see global catastrophes right before the return of Christ.
For us, we simply have to keep in mind the promises of the Master, even when we see this destruction happening around us, and our emotions and senses try to convince us that we have fallen short: “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. Only with thine eyes shalt thou behold and see the reward of the wicked. Because thou hast made Yahweh, which is my refuge, even the most High, thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling.” (Psa 91:5-10)
Zahakiel: Are there any questions before we close?
Rita: No.
Happy Rock: No.
Guerline: No. Amen.
Kevin: No.
Crystle: No.
Raziel: No.
Barb: No.
Qinael: No.
Annetta: No.
Naraiel: Ellen White said that in the Sunday law scenario the world was going to blame the people of Yah for Yah’s judgments. In this change of scenario because of the trademark, the nominal Seventh-day Adventist and the world are going to blame Yah’s judgments on the natural disasters?
Zahakiel: The blaming of the saints for the plagues, the “natural” disasters, remains constant, because all that would take place (under either conditional event) after the close of probation anyway.
That is an eternal principle, as I mentioned from the quote about Lucifer’s tendency to cast blame on Christians, so it would be true regardless of circumstances.
Qinael: So am I reading correctly here than a “talent” (weight of a hailstone) is 75 pounds?
Zahakiel: I think that is correct, yes.
Qinael: That’s... quite a plague.
Zahakiel: Quite.
Anything else before we close off?
Rita: No.
Raziel: No.
Naraiel: No.
Zahakiel: Okay. Pastor, would you offer the closing prayer?
Pastor “Chick”: Dear Heavenly Father,
As we ponder the things coming upon the earth as a
natural effect of the harvest that men have planted, we thank you that we have
a “covering.” We thank you that you
have promised us a safe place in Christ.
Thank you for “wisdom from above” and spiritual
discernment to see where we are and what we must do in fulfilling your perfect
will.
As we declare the last message of mercy to a lost,
dark, perverted world, we thank you for the strength and courage to march
forward on the narrow way and in the “faith of YAHshua.”
Dismiss us from this meeting, but never from Your Presence, in the blessed and holy name of YAHshua, AMEN.
Zahakiel: Amen.
Rita: Amen.
Qinael: Amen.
Naraiel: Amen.
Raziel: Amen.
Annetta: Amen.
Kevin: Amen.
Guerline: Amen.
Barb: Amen.
Jen: Amen.
Happy Rock: Amen.
Crystle: Amen.
