Revelation's Seven Trumpets

Lesson 5 - The Fourth Trumpet Part 2

Three Angels Broadcasting Network

Program transcript



Series Code: RST

Program Code: RST000008S

00:15 Well, we are in the process of studying the fourth trumpet.
00:18 We're on a roll, aren't we?
00:20 It's only the second day,
00:22 and we're already finishing the fourth trumpet.
00:27 But don't be too confident, because number five and six
00:30 are going to take us a long period of time.
00:33 And then we have several other things
00:35 that we're going to be dealing with as well.
00:37 So we are on page 107.
00:41 We read those quotations on page 107.
00:44 And we noticed that during the period of papal supremacy
00:49 there was darkness.
00:50 It's called, the Dark Ages. Why?
00:53 Because the sun was eclipsed, the moon was eclipsed,
00:58 and the stars were also eclipsed.
01:01 And of course, the sun represents whom?
01:04 Christ.
01:05 The moon represents the Scriptures.
01:08 And the stars represent God's people.
01:12 And, you know, we were reading statements from the chapter
01:15 in, Great Controversy, An Era of Spiritual Darkness.
01:19 That title itself of the chapter about
01:22 papal supremacy says a lot.
01:24 Now I'm not going to read all of the statements
01:27 under this section because we have a lot of material to cover.
01:30 But I want to highlight certain words,
01:33 beginning on page 107, the words that I have underlined
01:37 and in bold.
01:39 Do you notice the number of times that you have,
01:42 "dark," "dark ages," "darkness," "deepened,"
01:46 then a little bit further down, "the prince of darkness,"
01:49 and then the, "suppression of the Scriptures."
01:51 So the darkness comes because the Scriptures
01:54 are proscribed or suppressed.
01:57 Then at the bottom of the page,
01:59 "As times goes by, darkness seemed to..." What?
02:03 " grow more dense."
02:05 On the next page, "The advancing centuries
02:08 witnessed a constant increase of..." What?
02:11 "...of error..."
02:13 In the next statement, which is describing the
02:15 thirteenth century, it uses the expression,
02:19 "the prince of darkness."
02:21 And let's read the one from, Great Controversy, page 60.
02:25 "But the noon of the papacy was..." What?
02:28 the midnight of the world."
02:30 It gives a description of the period of papal supremacy.
02:33 Why was it the midnight of the world?
02:36 Ellen White states, "The Holy Scriptures were almost..." What?
02:40 "...unknown, not only to the people, but to the priests.
02:44 Like the Pharisees of old, the papal leaders hated
02:47 the light which would reveal their sins."
02:50 And then the next statement, at the very bottom of the
02:53 statement, you have, "the banishing of the word of God."
02:57 Great Controversy, page 586,
02:59 "The iniquity and spiritual darkness that prevailed under
03:03 the supremacy of Rome were the inevitable result
03:06 of her suppression of..." What?
03:08 "...of the Scriptures."
03:10 And, you know, you can notice at the top of the next page
03:14 you have mention of the Holy Scriptures,
03:16 ignorance of the Holy Scriptures.
03:18 "The Bible would exalt God and place finite men
03:22 in their true position..."
03:24 The Bible was "concealed and suppressed."
03:27 "...the circulation of the Bible was prohibited."
03:29 So in other words, during this period
03:32 people did not catch a glimpse of Jesus
03:34 because the lesser light was hidden and was suppressed.
03:41 The next statement speaks about William Miller
03:44 studying the Scriptures.
03:46 It says "the Scriptures were carefully searched."
03:49 And what happened as a result?
03:50 "...light poured in upon the darkness..."
03:54 And then the last statement that we have on this page
03:58 has to do with the end times.
04:00 Let's read that.
04:01 "Dear brethren and sisters:
04:03 As error is fast progressing, we should seek to be awake
04:07 in the cause of God, and realize the time
04:09 in which we live.
04:11 Darkness is to cover the earth, and gross darkness the people.
04:16 And as nearly all around us are being enveloped
04:19 in the thick darkness..."
04:20 What is the thick darkness?
04:22 "...of error and..." What? "...delusion..."
04:25 Is that the case during the period of papal supremacy? Yes.
04:29 " becomes us to shake off stupidity and live near to God,
04:34 where we can draw divine..." What?
04:37 "...rays of light and glory from the countenance of Jesus.
04:41 As darkness thickens and error increases..."
04:45 So notice, darkness is related to error.
04:50 "...we should obtain a more thorough knowledge of the truth
04:53 and be prepared to maintain our position from..." Where?
04:56 "...from the Scriptures."
04:59 And then at the top of page 110, Ellen White quotes Isaiah 8:20.
05:04 "To the law and to the testimony: if they speak not
05:07 according to this word, it is because
05:09 there is no light in them."
05:10 In other words, they are in what?
05:12 They're in darkness.
05:14 "The people of God are directed..." Where?
05:16 " the Scriptures as their safeguard against the influence
05:21 of false teachers and the delusive power
05:24 of spirits of darkness."
05:25 So how is the darkness dispelled?
05:29 The darkness is dispelled by the Scriptures.
05:33 By the lesser light that leads to whom?
05:37 That leads to Jesus, the greater light.
05:40 Now let's talk about how the papacy
05:43 darkened the sun and moon.
05:45 We know that it was by the suppression of the Scriptures.
05:48 But let's be a little bit more specific.
05:52 In order to understand the darkening of the
05:54 sun and the moon during the fourth trumpet,
05:57 we need to study the "daily" that the little horn
06:01 took away from the Prince of the host.
06:05 And that should be fresh in your minds because two Sabbaths ago
06:08 we were studying Daniel 8 in our Sabbath School lessons.
06:11 Remember that the little horn attacked the Prince of the host,
06:15 and he attacked the host,
06:17 and he took away the "daily".
06:19 Now let's pursue this.
06:21 It is difficult to interpret the word, "daily,"
06:25 unless we go to other places in the Bible
06:28 to explain what this word means.
06:31 The words is an adjective.
06:34 And in Daniel 8 it has no noun to qualify.
06:38 So the question is, the little horn took away the "daily" what?
06:44 You know, the word, "sacrifice," isn't there.
06:47 The meaning of the word, "tamiyd," in Hebrew
06:50 is simply something which goes on continuously
06:54 without interruption.
06:56 That's what the word, "tamiyd," means.
06:57 However, what is it in Daniel 8 that goes on
07:01 continuously without interruption?
07:04 Now you remember that the little horn of Daniel 8
07:07 represents what power?
07:09 The papacy.
07:10 The same power that's being described in the fourth trumpet.
07:12 Right?
07:14 Now, it is important to keep in mind that the word, "tamiyd,"
07:18 "daily," has the definite article.
07:21 It is not simply, "daily".
07:24 It is, "the daily".
07:26 It is a specific "daily" that is taken away by the little horn.
07:31 As I mentioned before, the King James Version
07:33 translators added the word, "sacrifice."
07:38 But Ellen White has this statement in, Early Writings,
07:41 pages 74 and 75, where she wrote,
07:45 "Then I saw in relation to the 'daily'," of Daniel 8:12,
07:50 "that the word, 'sacrifice,' was supplied by man's wisdom,
07:54 and does not belong to the text, and that the Lord gave the
07:58 correct view of it to those who gave the judgment hour cry."
08:01 Now Heidi Heiks, whom I mentioned before,
08:05 wrote an entire book on this issue of the "daily".
08:08 There are two views.
08:09 One is that the "daily" is paganism
08:12 that was taken away.
08:13 The other view is the view that I'm going to share
08:15 which I believe that fits better with the context
08:18 of what we're studying here.
08:20 So at the bottom of page 110, what then does this word mean?
08:25 What does the word, "daily," mean?
08:27 We must allow other Old Testament text to explain
08:32 what the word means.
08:34 The Old Testament, when we examine other verses,
08:37 clearly indicates that this word refers to the daily ministration
08:42 of the priest in the court of the Sanctuary
08:46 and in the Holy Place of the Sanctuary.
08:49 And by the way, you know, because it's dealing with the
08:52 Sanctuary, you have to interpret the word, "daily,"
08:55 in the context of the Sanctuary.
08:56 Right?
08:58 So this means that the little horn was going to attempt
09:02 to take away from the Prince, that is, from Jesus,
09:06 the Prince of the host, His ministration where?
09:10 In the court and in the Holy Place of the Sanctuary.
09:15 Now in order to comprehend how the little horn did this,
09:18 we need to answer two fundamental questions.
09:21 The first question is, in which sanctuary
09:25 did the Prince minister in at this point in
09:27 the vision of Daniel 8?
09:29 And also during the period of the fourth trumpet.
09:31 In which sanctuary was the Prince,
09:33 who is Jesus, ministering?
09:36 Some earthly sanctuary?
09:37 No. There was no earthly sanctuary.
09:40 The second question that we must answer is,
09:44 What does each piece of furniture in the court
09:47 and in the Holy Place represent?
09:49 What did the altar of sacrifice, the candlestick,
09:53 the table of showbread, and the altar of incense represent?
09:58 What did they symbolize, in other words?
10:00 Well, let's look for the answer to the first question.
10:05 Who is the Prince?
10:07 Well, let's go to Joshua 5:13-15.
10:13 Joshua 5:13-15
10:18 Here, Israel is about to conquer Jericho.
10:21 They have it surrounded.
10:23 And Joshua is on the outskirts of Jericho
10:26 and this majestic warrior shows up.
10:29 And let's read about it in verse 13.
10:55 Now you don't catch the connection with Daniel 8, but
10:57 there are only two places where you have the expression,
10:59 "Prince of the host," which is translated here,
11:02 "Commander of the Lord's army."
11:04 It's the identical Hebrew expression.
11:06 So it's the same Prince in Joshua as in Daniel 8.
11:21 Was this warrior God?
11:24 If he wasn't God, well Joshua is practicing idolatry, isn't he?
11:45 What other place in Scripture do we find
11:47 a command to take off the sandals?
11:50 In chapter 3 of Exodus where Moses is commanded
11:55 because he's in the presence of God.
11:57 So who is the Prince of the host?
11:59 The Prince of the host is none other than Jesus Christ.
12:04 Now the question is, where was Jesus serving
12:08 as Prince of the host during the period of the little horn
12:11 of Daniel 8 and the fourth trumpet
12:14 of the book of Revelation?
12:16 Well, let's pursue this.
12:18 Matthew 21:12-13 describes the triumphal entry of Jesus
12:24 into Jerusalem on what Christians call, Palm Sunday.
12:29 We're told there that He entered the temple of God,
12:32 and He called the temple what?
12:34 "My Father's house."
12:37 So when He enters, it's called the temple of God,
12:41 and it says that it is, "My Father's house."
12:45 However, a short while later, in chapter 23
12:49 the last two verses, Jesus now leaves the temple,
12:53 and as He's leaving He says to the Jewish leaders,
12:57 "Your house is left unto you desolate."
13:03 In other words, the Shekinah had left
13:06 and the temple was doomed.
13:10 Now because the Jewish nation rejected Christ,
13:14 in AD 70, as we've studied, the Romans destroyed
13:18 the Jerusalem temple.
13:20 And it has never been rebuilt.
13:24 In other words, during the period of the fourth trumpet
13:27 there was no Jewish temple.
13:30 That's very clear.
13:33 For this reason, it is not possible to conclude
13:36 that the sanctuary that the little horn trampled
13:39 during the Christian era was the Jerusalem temple
13:44 because there was no Jerusalem temple to trample.
13:47 During the Christian dispensation when the
13:50 little horn did its work, there was no earthly
13:54 Jerusalem temple in existence.
13:57 However, if the little horn did not do its work
14:01 in the Jerusalem temple, then where did it do its work?
14:06 The answer is two-fold.
14:09 First, upon His ascension Jesus began His ministry
14:14 as High Priest where?
14:17 In the literal heavenly Sanctuary,
14:20 personally, and what?
14:22 Physically.
14:24 He is the genuine High Priest who ministers in the
14:28 literal heavenly temple on the literal Mount Zion
14:33 in the literal heavenly Jerusalem.
14:36 Correct?
14:37 He is the minister of a better covenant
14:40 because He presents before His Father His own better blood
14:44 that runs where?
14:46 Does He literally present His blood?
14:49 You better believe it. It runs through His veins.
14:51 He says, "Father, My blood, My blood, My blood."
14:56 Second point, Jesus is also minister in the
15:00 spiritual temple on earth.
15:02 The spiritual temple is a reflection
15:04 of the heavenly temple.
15:06 On that temple on earth is what?
15:10 The Christian church.
15:12 This spiritual temple has spiritual foundations,
15:16 it has a spiritual cornerstone,
15:18 it has spiritual building stones,
15:20 and a spiritual Shekinah, which is what?
15:24 The invisible Holy Spirit.
15:26 Are you following me or not?
15:28 Did the apostle Paul identify the church as the temple
15:31 on earth, a spiritual temple?
15:33 All you have to do is read Ephesians 2:19-22.
15:38 He clearly identifies the church as the temple.
15:43 In other words, Jesus ministers in two places
15:46 at the same time.
15:48 Physically in heaven, and spiritually on earth
15:52 through the ministry of the Holy Spirit.
15:55 His heavenly hosts are the angels,
15:57 and His earthly hosts are His faithful followers.
16:00 Is this making sense?
16:03 So what does Daniel 8 mean when it states that
16:05 the little horn took away the "daily" from the Prince
16:09 and killed His hosts?
16:12 Obviously, it cannot mean that the little horn literally
16:16 and personally traveled to heaven and deposed Jesus
16:21 and that he destroyed the heavenly hosts
16:23 which are the angels.
16:25 It certainly cannot mean that.
16:26 What then does it mean?
16:28 We find the answer in Daniel 8:11
16:32 where the text tells us that the little horn, this is important,
16:36 cast down the place of the Prince's Sanctuary to the earth.
16:43 In other words, instead of the heavenly Sanctuary,
16:46 the little horn transfers it to the place on earth.
16:51 We have already identified the place as the Prince's Sanctuary
16:56 in the literal heavenly temple and in His church on earth.
17:01 The word, "place," "makown," in Hebrew,
17:04 is unusual.
17:07 There are some very common words in the Old Testament
17:10 for, "place," that are used multiple times,
17:13 but this is not one of those common words.
17:15 This word is used 17 times in the Hebrew Bible.
17:20 And in 16 of those 17 references it denotes the heavenly
17:26 Sanctuary as God's dwelling place.
17:30 Now, perhaps it will be good to consider
17:33 some of these references.
17:35 Now this is a long passage, but it's very important,
17:38 so I'm going to take the time to read it.
17:40 1 Kings 8:37-50
17:44 And I want you to catch the relationship here between
17:48 what is happening in heaven and what is happening on earth.
17:51 It says there, "When there is famine in the land..."
18:20 Speaking about the literal earthly temple, right?
18:26 Wait a minute now.
18:27 So they prayed towards the earthly temple, but what?
18:30 "...then here in heaven,
18:33 Your dwelling place..." that's the word, "makown".
18:36 And what does God do when He hears the prayer
18:39 in the heavenly temple that is uttered
18:40 toward the earthly temple?
18:43 "...and..." What? "...forgive..."
19:15 Which temple?
19:16 They pray toward the earthly temple, right?
19:19 But God hears where?
19:21 "...hear in heaven, Your dwelling place..."
19:24 There's "makown" again.
19:50 Notice, they're praying toward the city.
20:52 Where does God hear?
20:54 "...then hear in heaven, Your dwelling place..."
20:56 There's "makown" the third time.
21:05 And what happens?
21:06 What does God do from the heavenly temple?
21:08 "...and forgive Your people..."
21:17 What comes from the heavenly temple?
21:19 Forgiveness, and what? Compassion.
21:28 A long passage, but very interesting.
21:30 People pray to the earthly temple,
21:32 but they're really receiving an answer from where?
21:35 From the God who is in heaven.
21:38 There's a paradox in this passage.
21:41 Although God's people utter their prayers toward the
21:43 earthly temple, God hears their prayers and answers from heaven.
21:47 Notice also 1 Kings 8:30.
21:58 But where does God hear?
22:03 Once again, "makown".
22:09 Thus, the conclusion is there is an intimate connection
22:14 between the earthly and heavenly temples.
22:17 In a sense, God dwells in both.
22:20 For our purposes here, it is important to remember
22:24 that when Nebuchadnezzar came and destroyed
22:27 the Jerusalem temple, he was not able to touch
22:30 the heavenly temple.
22:32 Right?
22:33 So the earthly antichrist, is he able to interfere
22:36 with the earthly functions?
22:40 Yes. But is he able to interfere with the ministry of
22:42 Christ in the heavenly temple?
22:43 Absolutely not.
22:45 In a similar fashion, the little horn was able
22:47 to take over the Sanctuary functions from the Prince
22:50 and kill His hosts on earth.
22:53 But he was not able to take away the functions of
22:55 the Priest in heaven, nor destroy His angels.
22:59 The act of casting down the place of the Prince's Sanctuary
23:03 does not mean that the little horn demolished
23:06 mortar and stones of the heavenly Sanctuary.
23:10 The meaning is that the little horn usurped and placed
23:15 on earth the daily or continual ministration
23:18 of the heavenly Prince.
23:20 In other words, that which belonged to the Prince in heaven
23:23 the little horn usurped, and what?
23:25 And set up on earth.
23:27 He changes the place of the Sanctuary, in other words.
23:31 Significantly at this point in the flow of Christian history,
23:35 the little horn, this is an important point,
23:38 attempted to interfere mainly with what?
23:41 With the daily ministry of the Prince in the court
23:46 and in the Holy Place.
23:47 This is understandable because during that period
23:50 Jesus had not yet what?
23:52 Jesus had not yet entered the Most Holy Place.
23:55 So the little horn mainly interferes with the court
24:01 and the Holy ministration.
24:03 The central issue then is, who will control
24:07 the Sanctuary service in the court and in the Holy Place?
24:11 The Prince or the little horn?
24:14 Why is control of the Sanctuary such an important
24:18 and vital issue?
24:20 We find the answers to these questions by considering
24:23 the meaning of the altar of sacrifice in the court,
24:28 and the candlestick, the table of showbread,
24:31 and the altar of incense in the Holy Place.
24:35 So now we're going to take a look at the furniture
24:39 that was in the Sanctuary to understand in what sense
24:43 the place of the Sanctuary is cast down
24:46 and the earthly little horn takes over the functions
24:50 of the heavenly Prince.
24:52 Morning and evening...
24:54 Let's talk about the altar of sacrifice.
24:56 Morning and evening the priest offered a lamb
25:00 upon the altar of sacrifice in the court
25:03 for the sins of Israel.
25:04 As long as the Hebrew sanctuary stood,
25:08 there was never a time when the fire of the sacrifice
25:11 was not burning.
25:13 It burned continually.
25:15 This was the daily burnt offering.
25:18 Notice as an example Exodus 29:38.
25:23 "Now this is what you shall offer on the altar:
25:26 two lambs of the first year, day by day..." What?
25:31 Same word as in Daniel 8. "...continually."
25:33 Tamiyd. Continually.
25:35 "One lamb you shall offer in the morning..."
25:43 The sacrifice of the lamb, of course, represented what?
25:46 The sacrifice of Jesus on the cross of Calvary.
25:50 The priest offered the sacrifice daily.
25:54 Morning and evening.
25:56 Thus indicating that the death of Christ has enduring value.
26:03 He died how many times?
26:05 Once for all, and never needs to die again.
26:10 The book of Hebrews makes this clear.
26:12 Hebrews 7:26-27
26:38 So the sacrifice of Christ was what?
26:41 The daily indicates He was offered once for all
26:44 and that sacrifice is of value for everyone for all time.
26:50 Notice Hebrews 9:25-26 from the King James Version.
27:34 So how many times was Jesus going to die?
27:37 He was only going to die once for all.
27:40 Now how did the little horn hide this fact
27:44 that Jesus had died once for all?
27:48 Well, in the middle of the page we have the answer.
27:51 The Roman Catholic dogma of the sacrifice of the mass
27:56 counterfeits the once for all sacrifice
27:59 of Jesus Christ on the cross.
28:02 According to Roman Catholic theology,
28:04 according to the dogma, the priest sacrifices Jesus
28:08 repeatedly in every mass.
28:12 Instead of looking to the Lamb of God who takes away
28:15 the sin of the world and presents His own blood
28:18 before the Father, the Roman Catholic church teaches
28:22 believers to look at the wafer host,
28:25 and supposedly the real body of Jesus is found there.
28:30 It's called the ubiquity of the presence of Christ.
28:36 Instead of coming boldly to Jesus at the throne
28:39 of grace in heaven to claim His once for all
28:42 and sufficient sacrifice, Roman Catholic priests
28:46 teach the faithful that the host nourishes them
28:51 because they are feeding on the literal body of Jesus
28:54 and drinking His literal blood.
28:57 In fact, the priests store the host in a flower-like artifact
29:03 called the tabernacle.
29:05 At the center of the artifact is the circular wafer host
29:10 and coming forth from the edges of the host
29:14 are the rays of the sun.
29:16 When the priest brings the tabernacle
29:18 before the congregation, this is important,
29:21 which contains the host, he teaches the members
29:25 to bow and worship the host.
29:28 This is simply a deceitful form of sun worship.
29:33 Furthermore, the Roman Catholic theology teaches
29:36 that the priest on earth takes over the power and prerogatives
29:41 of Jesus Christ when the priest pronounces the words of
29:44 consecration, "hoc est corpus meum,"
29:47 "This is my body."
29:49 The wafer, according to Catholic theology,
29:51 is no longer a wafer, but it is rather
29:55 the real physical body of Jesus.
29:57 Roman Catholic theology teaches that when these words
30:01 are pronounced, the earthly priest has the power to
30:04 transubstantiate the wafer into the real body of Jesus Christ.
30:10 That is to say, the earthly priest supposedly has the power
30:14 to create his Creator.
30:17 This is blasphemy to the fullest degree.
30:20 St. Alphonsus Liguori, one of the thirty-three doctors of the
30:25 Roman Catholic church, in the history of the church,
30:27 wrote about the transubstantiating power
30:31 that the Roman Catholic church believes the priest has.
30:35 This is in his book, The Dignity and Duties
30:37 of the Priest, or Selva, page 33 and 34.
30:41 "Thus, the priest may in a certain manner
30:43 be called the creator of His Creator
30:46 since by saying the words of consecration
30:49 he creates, as it were, Jesus in the sacrament
30:53 by giving Him a sacramental existence
30:56 and produces Him as a victim to be offered
30:58 to the eternal Father.
31:00 As in creating the world, it was sufficient for God to
31:04 have said, 'Let it be made,' and it was created,
31:07 He spoke, and they were made,
31:10 so it is sufficient for the priest to say,
31:13 'hoc est corpus meum,'
31:15 and behold the bread is not longer bread,
31:18 but the body of Jesus Christ.
31:20 The power of the priest, says St. Bernardine of Siena,
31:24 is the power of the divine person,
31:27 for the transubstantiation of the bread requires
31:30 as much power as the creation of the world."
31:35 Is that blasphemy?
31:38 Does it hide the once for all sacrifice of Christ?
31:41 Yes, because Jesus is presenting Himself in heaven;
31:44 His blood before the Father.
31:46 And where are people looking?
31:48 They're not looking to heaven, they're looking on earth.
31:50 They're looking at a host.
31:52 They think they'll be nourished by the physical
31:56 body of Jesus.
31:59 It totally hides the work of Jesus,
32:03 the greater light, in the heavenly Sanctuary.
32:07 Now what about the table of showbread?
32:10 Well as you know, the table of showbread
32:12 contains two stacks of bread.
32:15 Two stacks of six loaves on each side of the table.
32:21 And what did the twelve loaves represent?
32:25 Well, it represented that there was sufficient bread
32:28 to nourish all of Israel which had twelve tribes.
32:33 Now this bread is called the tamiyd bread;
32:38 the continual bread.
32:41 Numbers 4:7, I'm reading from the King James Version
32:45 because it's translated, "continual."
32:47 It's the word, "tamiyd."
32:48 Let's read there.
33:07 Now what does the bread represent?
33:10 The bread represents the word of God, right?
33:13 So let's notice some texts.
33:15 Isaiah 55:10-11
33:36 So what does the bread of the eater represent?
33:41 "So shall My word be that goes forth from My mouth."
33:45 So what does the bread represent?
33:48 The word that comes out of the mouth of God.
33:52 Notice Matthew 4:4.
33:54 "Man shall not live by bread alone..."
33:58 That is, by physical bread alone.
34:06 So what did the bread on the table of showbread represent?
34:09 It represents the word of God.
34:12 The number 12 indicates that it's sufficient
34:15 to feed all of God's people, indicated by the number 12.
34:21 Now after Jesus fed the 5000 with only five loaves of bread
34:27 and two fishes, He made a very controversial remark.
34:32 In John 6:53, Jesus said, "Most assuredly I say to you..."
34:47 Roman Catholics use this text to show that in each mass
34:52 people literally partake of the body, and the priest of course,
34:57 of the blood of Jesus.
35:00 Is this what Jesus really meant?
35:03 That His literal body and blood nourish
35:07 the members of the church?
35:08 Absolutely not.
35:10 In context, Jesus explained what He meant in John 6:63.
35:20 That does profit you at all to eat the flesh of Jesus.
35:32 So partaking of Christ is not literally partaking
35:36 of His body and His blood.
35:37 It simply means that we partake of His what?
35:40 Of His word.
35:42 What did the papacy do with the Word of God
35:43 during the 1260 years?
35:47 Eclipsed it, right?
35:49 So we have to relate Daniel 8 with the fourth trumpet
35:53 because they cover the same period.
35:55 That is to say, the words of Jesus have power to nourish
35:59 our spiritual life.
36:01 As literal bread sustains physical life,
36:04 the word of God sustains spiritual life.
36:07 Spiritually speaking, when we study the Word,
36:11 we assimilate whom?
36:13 Jesus.
36:14 And He becomes flesh of our flesh and bone of our bones,
36:18 spiritually speaking.
36:20 The ingested Word of God cleanses our life
36:25 and gives us the victory over sin.
36:28 David understood this when he wrote,
36:30 in verses that are very well known,
36:32 Psalm 119:9-11, "How can a young man cleanse his way?"
36:38 When the Bible uses the word, "way," symbolically it means
36:41 conduct or behavior.
37:02 See, in the Roman Catholic church they believe that
37:04 just by partaking of the little host,
37:06 you know, because that's the real literal body of Jesus,
37:09 it nourishes you spiritually.
37:12 Is that what is being taught by the showbread?
37:16 No, absolutely not.
37:18 What is it that nourishes us?
37:19 It's the Word of God.
37:21 Was the Word of God scarce during the
37:23 period of papal dominion?
37:24 Absolutely.
37:26 Notice John 15:3.
37:28 It's the Word that cleanses.
37:30 Jesus says to His disciples, "You are already..." What?
37:34 "...clean..." How are they made clean?
37:42 It's the Word that cleanses.
37:44 The bread, the spiritual bread; the Word.
37:47 Notice Ephesians 5:25-26.
38:09 So does the little host nourish us?
38:12 No, the little host doesn't nourish us.
38:14 What nourishes us?
38:15 It's the spiritual bread, the Word of God.
38:19 And during the period of the fourth trumpet,
38:21 the Word of God was eclipsed.
38:22 The two witnesses witnessed in darkness or in obscurity.
38:30 Eating a literal wafer certainly has no power to spiritually feed
38:34 and transform us.
38:35 The ingested Word of God cleanses our lives from sin.
38:41 So what does the table of the showbread teach us?
38:44 There are at least three lessons.
38:46 One, the bread represents Jesus as contained where?
38:51 In the written Word of God.
38:54 The bread is continually available
38:57 for all of God's people.
38:59 And finally, if assimilated, the Word will nourish
39:04 our spiritual life and provide victory over sin.
39:10 In what sense did the little horn cast down the meaning of
39:14 the table of the showbread?
39:16 That's the question.
39:17 The answer is not difficult to find.
39:20 The Roman Catholic church substituted what?
39:24 Traditions and philosophies of men
39:28 in place of the Word of God.
39:30 The word of a supposedly infallible magisterium
39:35 or teaching office of men took the place
39:38 of a, "Thus saith the Lord."
39:41 The number of unbiblical and anti-biblical traditions
39:47 in Roman Catholicism is legend.
39:50 Here are some of them that are never found in the Bible.
39:52 Purgatory, limbo, celibacy, auricular confession,
39:56 the immortality of the soul, an eternally burning hell,
39:58 lint, processions, the mass, relics, canonization of saints,
40:02 the rosary, bowing before images,
40:04 the immaculate conception, the assumption of Mary,
40:07 baptism of infants by aspersion, novenas,
40:10 the observance of Sunday.
40:11 Do you want me to continue?
40:15 What did the papacy do with the Word of God?
40:17 Totally obscured the Word of God.
40:20 And because it obscured the lesser light,
40:22 people could not see what?
40:25 They could not see the work of the greater light
40:27 in the heavenly Sanctuary.
40:29 What was the result of these traditions
40:31 replacing the Word of God?
40:33 Spiritual what?
40:34 Malnutrition and moral laxity that made the pagan
40:39 Romans look like saints.
40:41 It is no coincidence that the third and fourth seals
40:46 of Revelation describe this period as famine
40:48 for the Word of God.
40:50 Now we're not studying the seals, but in the seals
40:52 there's a tremendous scarcity of bread.
40:54 Because wheat and barley are exorbitantly expensive.
40:58 Eight to sixteen times more expensive than before
41:01 under the third seal.
41:04 So let's continue here.
41:05 In effect, during the period of the third horse,
41:08 that's the period of Constantine,
41:10 the church assimilated the unbiblical teachings
41:13 and practices of the pagans, and as a result
41:16 under the fourth horse, the period of papal dominion,
41:20 was a life threatening scarcity of bread.
41:25 Now this is also true of the period of the
41:28 fourth church of Revelation.
41:30 See, fourth trumpet, fourth church.
41:34 Under this church, who is mentioned as being in the
41:38 church and influencing the church?
41:41 Jezebel.
41:42 What happened during the period of Jezebel in the Old Testament?
41:46 It didn't rain.
41:48 It didn't rain for how long?
41:50 Three and a half years.
41:51 For how long did it not rain when spiritual Jezebel
41:54 ruled during the church of Thyatira?
41:57 Three and a half years.
41:59 But not literal years. What?
42:01 Symbolic years.
42:02 Time, times, and the dividing of time.
42:06 So what was literal in the Old Testament becomes
42:08 symbolic during the 1260 years.
42:12 So are you understanding this?
42:14 Now what about the candlestick?
42:16 We've talked about the altar of sacrifice,
42:18 we've talked about the table of the showbread.
42:21 What about the candlestick?
42:23 According to Leviticus 24:1-4, one of the roles of the
42:28 high priest was to trim the wicks and to replenish the oil
42:33 in the seven branched candlestick in the Holy Place.
42:38 Thus, he would make sure that the light of the
42:41 candlestick burned, what?
42:43 Tamiyd. Continually.
42:46 Let's read Leviticus 24:1-4.
42:49 "Then the Lord spoke to Moses saying..."
43:02 Tamiyd. "...continually."
43:12 What's the next word?
43:13 Tamiyd. "...continually."
43:24 Once again, tamiyd. "...continually."
43:27 What did the seven branch candlestick symbolize?
43:31 Well, let's interpret the symbols.
43:33 The number seven represents what?
43:36 Totality or fullness.
43:38 So the seven candlesticks represent the totality of
43:41 the history of the Christian church.
43:43 The oil is a symbol of what?
43:46 Of the Holy Spirit.
43:48 And the candlesticks where the oil goes in
43:52 so that the candlesticks give light represents what?
43:56 Represents the seven churches.
43:58 And the seven churches are seven what?
44:00 Seven periods of church history.
44:04 Now let's notice Revelation 1:20 that makes this clear.
44:08 "The seven stars are the angels of the seven churches,"
44:12 that is the messengers, "and the seven lampstands
44:15 which you saw are..." What?
44:17 "...the seven churches."
44:19 Now notice Ellen White's explanation of the seven lamps.
44:24 It says there in, Acts of the Apostles, page 585,
44:29 "The names of the seven churches are symbolic
44:32 of the church of the different periods of the Christian era.
44:37 The number seven indicates..." What?
44:39 "...completeness, and is symbolic of the fact
44:43 that the messages extend to the end of time..."
44:47 So they cover from the apostolic period to the end of time.
44:49 The fullness of church history, in other words.
44:52 She continues, "...while the symbols used reveal the
44:56 condition of the church at different periods
45:00 in the history of the world.
45:02 Thus, the candlestick represents the witness of the church
45:07 to the world through the power of the Holy Spirit
45:11 in different periods of Christian history.
45:14 The period of papal dominion was one of..." What?
45:18 "...darkness.
45:19 The light of the church shone but dimly,
45:22 for it was the dark ages.
45:26 At times it looked like the light of the church
45:28 was going to be extinguished.
45:30 Particularly during the period of Thyatira
45:33 the light burned dim."
45:37 So are you following me?
45:39 Now, what about the golden altar of incense?
45:43 Did the papacy also blur and hide the meaning
45:47 of the altar of incense?
45:49 Especially, yes.
45:51 The altar of incense is also called the
45:56 tamiyd altar of incense.
45:59 The incense was to be presented continually
46:03 morning and evening.
46:05 Let's read Luke; and some of this we covered before,
46:08 so we don't have to cover all of the details.
46:10 In Luke 1:8-11 you have Zacharias serving in the temple.
46:17 And it says...
46:44 So notice that the people are praying,
46:47 and Zacharias is offering the incense.
46:49 Now what does that represent?
46:51 That represents the fact that we pray,
46:54 and who receives our prayers and mingles them with
46:57 the merits of His perfect life?
47:00 Jesus does. Right?
47:02 Psalm 141:2 also relates the incense
47:06 to the prayers of the saints.
47:15 We read the introductory scene to the trumpets.
47:19 It says in Revelation 8:3-4...
47:44 I read this statement before, but it's so beautiful
47:47 I've got to read it again.
47:48 Review and Herald, October 30, 1900.
47:51 "There is an inexhaustible fund of..." What?
47:55 "...of perfect obedience accruing from His obedience."
48:01 So is there an inexhaustible fund?
48:04 Yeah.
48:05 Based on what? On His obedience.
48:08 "In heaven His merits, His self-denial and
48:12 self-sacrifice are treasured up as incense
48:16 to be offered up with the prayers of His people.
48:20 As the sinner's sincere, humble prayers ascend
48:24 to the throne of God..." What does Jesus do?
48:26 "...Christ mingles with them the merits of His life
48:30 of perfect obedience.
48:32 Our prayers are made fragrant by this incense.
48:35 Christ has pledged Himself to intercede on our behalf,
48:39 and the Father always hears the Son.
48:42 Pray then, pray without ceasing.
48:45 An answer is sure to come."
48:49 And then I spoke about the veil.
48:50 The veil was embroidered with angels, right?
48:53 Ascending and descending on the veil.
48:55 It represents the fact that our prayers go up to the
48:57 presence of God and the answers come back.
49:00 We talked about the ladder that Jacob saw in his dream.
49:04 Not Jacob's ladder, but the one that he saw in his dream.
49:06 Angels ascending and descending.
49:08 They take our prayers to Christ, and then they bring back
49:12 the answers from Him.
49:14 So at the bottom of page 123, in what sense then
49:17 did the little horn take away this function from the Prince?
49:22 Roman Catholicism has established a counterfeit
49:26 priesthood to whom the faithful confess their sins.
49:30 Is that correct?
49:32 I know Don and Debbie used to be, well at least Don
49:34 used to be a Catholic, not Debbie.
49:37 Debbie kind of set him straight.
49:43 Roman Catholicism has established a counterfeit
49:45 priesthood to whom the faithful confess their sins.
49:49 That is to say, instead of the faithful directing their prayers
49:52 to Jesus in heaven for forgiveness,
49:55 they utter them to a human priest on earth
50:00 who cannot forgive.
50:02 In this way, the little horn cast down the intercessory
50:05 ministry of Jesus in heaven and places it, where?
50:09 On earth.
50:10 Even the faithful in Roman Catholicism
50:13 offer their prayers to whom?
50:15 Their petitions to Mary and the saints instead of to Jesus.
50:20 In consequence, the attention of the faithful shifts away
50:24 from Jesus who can truly hear their petitions
50:28 and forgive their sins.
50:31 Are you catching the picture?
50:33 What did the papacy do?
50:36 It totally obscured the work of Jesus Christ.
50:41 His sacrifice, His word, His intercession,
50:47 the fact that He gives the Holy Spirit for the church
50:49 to shed forth the light.
50:51 Everything was obscured by the papacy,
50:54 darkened by the papacy.
50:56 That's why the sun, the moon, and the stars are eclipsed.
51:00 Are you with me or not?
51:02 The Bible is clear that there is one mediator
51:06 between God and men; the man Christ Jesus.
51:10 Jesus assured us that He is "the way, the truth,
51:13 and the life, and no man comes unto the Father,"
51:16 no person comes unto the Father except by Him.
51:21 The apostle Paul wrote in Romans 8:34
51:23 that Jesus makes intercession for us.
51:27 Furthermore, in words that are impossible to misunderstand,
51:31 the book of Hebrews tells us that Jesus
51:34 "is also able to save to the uttermost
51:38 those who come to God through Him,
51:40 since He always lives to make intercession for them."
51:45 And 1 John 2:1 says that we have an advocate with the Father;
51:50 Jesus Christ the righteous,
51:53 and that we have one Mediator between God and man.
51:58 Why do we need mere human intermediaries
52:02 when we can come boldly to the throne of grace
52:04 through Jesus, the God-Man?
52:07 The confessional in Roman Catholicism focuses
52:10 the attention of the people upon a man on earth
52:13 instead of directing them to Christ in heaven.
52:18 So in summary, two princes are struggling
52:21 for the souls of human beings.
52:24 One Prince, Jesus, performs a continual ministry of
52:28 salvation in the heavenly Sanctuary
52:31 by pleading the blood of His one and only sacrifice
52:35 before the Father.
52:37 That's the altar of sacrifice.
52:38 That Prince feeds His people with what?
52:41 With the Word of God, the table of showbread,
52:44 keeps the light of the church burning by the power
52:47 of the Holy Spirit, the candlestick,
52:50 and forgives those who come to Him in penitence and prayer,
52:53 the golden altar of incense.
52:55 The other prince, Satan, unable to overthrow
53:00 the heavenly ministry of the Prince, establishes
53:04 a counterfeit continual ministry on earth;
53:08 the mass, tradition, the confessional, the pope,
53:13 in the earthly temple, the church, because
53:15 he can't do it with the heavenly temple.
53:17 By shifting the attention of the people from
53:20 heaven to earth, he casts down the place
53:24 of the Sanctuary and prevents human beings
53:28 from discerning, what?
53:30 The saving work of Christ in heaven.
53:33 Not being able to discern the saving work of Christ in heaven,
53:36 what happens with souls?
53:38 Souls perish, because in no one is their salvation
53:43 other than in Jesus.
53:45 No other name given to men on earth.
53:49 Now let's talk briefly in conclusion about the
53:52 darkening of the stars.
53:54 The vision of Daniel 8 portrays a ram with two horns,
53:58 a he-goat with a notable horn, and then four horns that
54:02 come out when the notable horn is broken.
54:06 Then the little horn attacks the host,
54:09 and finally the Prince of heaven.
54:11 So you have a sequence of powers.
54:13 You have the ram with two horns, the he-goat with a notable horn,
54:17 four horns that come up when the notable horn is broken,
54:20 then you have the little horn that extends, first of all,
54:23 geographically, and then it extends to the host of heaven
54:28 and it attacks the Prince of the host in heaven.
54:32 Now who is the host that this little horn attacks?
54:38 Well, the host that it attacks, it can't be the angels
54:40 because these angels are in heaven.
54:43 You see, in Daniel 8 you have an explanation of the vision.
54:47 What I just described is in the first half of Daniel 8.
54:51 The second half of chapter 8 tells us what is represented
54:56 by the host of heaven.
54:58 It's not the angels.
54:59 It's the host of Jesus living on earth; the saints.
55:03 Notice the last paragraph, or the next to the last paragraph.
55:07 The angel interpreter at the end of the vision explained
55:10 that the two-horned ram represents what?
55:14 The Medes and Persians.
55:15 He then stated that the he-goat represents Greece,
55:19 and its notable horn is its first king.
55:22 Who is that?
55:23 Alexander the Great.
55:25 Next he informs us that the four horns represent
55:28 the divisions of Greece after the death of the first king.
55:33 Those are the four generals of Alexander
55:35 that fight for the territory that he left.
55:38 And finally, the explanation portion of Daniel 8
55:42 tells us that a king will arise...
55:46 Which is parallel to what?
55:48 The little horn.
55:49 ...who will "destroy the mighty and holy people."
55:53 That's in the same position as casting down the stars
55:56 in the vision portion.
55:58 In the explanation portion it says,
56:00 "destroy the mighty and holy people."
56:02 So what do the stars represent?
56:04 The mighty and holy people.
56:06 And then do you remember that also it said
56:08 in the vision part that he would attack the Prince of the host?
56:13 The explanation part says in verse 25,
56:16 "And he will stand up against..." Whom?
56:19 "...the Prince of princes."
56:22 So what is represented by trampling upon the host?
56:25 It represents destroying God's people.
56:31 And by the way, in the vision portion of the vision
56:33 it says that he takes the stars and he casts them to the ground.
56:37 So the explanation part tells us that the stars
56:40 that the little horn throws to the ground represents what?
56:43 Represents, according to this, "the mighty and holy people."
56:50 Even a passing glance of Daniel 8 indicates that the
56:53 "the host and the stars of heaven" in the vision
56:57 is found in the same identical place
57:00 as "the mighty and holy people"
57:02 in the explanation of the vision.
57:05 Thus, the stars represent what?
57:08 They represent God's people.
57:11 Are you understanding this point?
57:13 So now we've studied the first four trumpets.
57:15 The first trumpet is what?
57:18 The destruction of Jerusalem.
57:19 The second?
57:21 The fall of the Roman Empire.
57:23 The third?
57:24 Ah, apostasy begins to enter the church
57:27 in the period of Constantine.
57:29 The fourth trumpet?
57:30 The period of papal dominion.
57:34 And this is going to lead us to the fifth trumpet
57:37 which describes the French Revolution
57:40 and the deadly wound that is given to the papacy in 1798.
57:46 So tomorrow I'm hoping that in two sessions
57:49 that we have in the morning we will be able to cover
57:52 the fifth trumpet.
57:53 And then we'll get into the most exciting part,
57:56 which is the sixth trumpet of the book of Revelation.


Revised 2020-08-24