Know: Understand the message of the first angel and relate it to the “present truth” of the end times.
Feel: Awaken the sense of the fear of God, in order to deepen and intensify a sense of awe and reverence.
Do: Proclaim this message to the world, and worship God as Judge and Creator.
Learning Outline:
Know: The Present Truth of the First Angel
What is the present truth of the first angel?
Why is the first angel’s message the “present truth” for the end times?
Feel: The Fear of God
What does it mean to fear God? And why should we fear Him?
How does the fact that God created the world and is the Judge of the world inspire awe and reverence?
Do: The Proclamation of the Message
How should we proclaim the message of judgment?
How should we proclaim the message of Creation?
Summary: The first angel’s message is relevant and universal because it concerns the fate of the world.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Revelation 14:7; Daniel 7:9–11, 26
Key Concept for Spiritual Growth: If worship is the heart of spiritual life, it should inspire and nurture our spiritual lives daily—when we pray, study the Scriptures, and are engaged in corporate worship.
Just for Teachers: The first angel’s message enjoins us to “fear God.” A component of the fear of God involves an acute awareness of God’s presence. Impress upon the hearts of your students how this awareness should affect our daily lives at any moment and place.
Opening Discussion: How does the message of judgment apply to human history?
STEP 2—Explore
Just for Teachers: The first angel’s message is made of two exhortations followed by an explanation. The first exhortation is to “fear God and give glory to Him” (Rev. 14:7, NKJV) because of the impending judgment. And the second exhortation is to “worship” because of God’s act of Creation. Analyze what this reference to judgment and Creation really means. What lessons are implied by each of these two notions in the context of this passage? Explore also the existential components of the truths of judgment and Creation and what each of these two notions should mean in daily life. Place the message of the first angel within the context of Daniel 7 in order to be able to apprehend the direct apocalyptic intention of the message. What does the association of “judgment and Creation” mean?
Bible Commentary
I. The Message of Judgment (Review Revelation 14:7 with your class.)
Both statements to “fear God” and to “give glory to Him” convey the same message. We have to take God seriously. The biblical concept of “fear of God” has nothing to do with superstitious feelings or with the absurd idea that we should serve God by being afraid of Him. The expression “fear God” is often used in the wisdom texts to encourage the disciple to be aware of the presence of God in all his or her dealings in the marketplace (Prov. 3:7). It is the idea that we cannot hide anything from God because He sees everything. In fact, the two verbs “see” and “fear” seem to come from the same root (yra/raah). The two notions are related: “Behold, the eye of the Lordis on those who fear Him” (Ps. 33:18, NKJV). It is because God can see everything, even what is hidden, that He is qualified to judge: “Fear God. . . . For God will bring every work into judgment, including every secret thing, whether good or evil” (Eccles. 12:13, 14, NKJV).
The biblical concept of “give glory” refers to the Hebrew word kabod, which means “heavy.” The first angel’s message is thus an appeal to give “weight” to our religion. The reason given to justify this appeal is the day of judgment. Yet, the first angel’s message is not just about the announcement of the event—“the hour of His judgment.” Rather, the message is a pressing call for righteousness. Later in the same passage, the text refers to the “saints,” who are characterized by their obedience to the commandments of God (Rev. 14:12; compare with Eccles. 12:13).
Consider This: Why is the event of judgment good news?
II. The Message of Creation (Review Revelation 4:11; Psalm 95:6, 7; and Psalm 100:3 with your class.)
According to the Bible, Creation is the reason we worship. In the book of Nehemiah, worship is justified on the basis of Creation: “You alone are the Lord; You have made heaven, the heaven of heavens, with all their host. . . . The host of heaven worships You” (Neh. 9:6, NKJV). Likewise in the book of Revelation. Within the context of a heavenly scene of worship, the 24 elders give the same reason for worship: “ ‘You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created’ ” (Rev. 4:11, NKJV). It is no accident that the Psalms—which reflect the spiritual life of Israel and express their sentiments in Israel’s act of worship—place Creation at the core of worship. The Hebrew verb for worship (hishtakhaweh), which appears 25 times in the Psalms, is always found in the context of worship. For the psalmist, only God can be worshiped, because “it is He who has made us, and not we ourselves” (Ps. 100:3, NKJV).
The first biblical report of worship is a direct response to the divine act of Creation. Worship was not only the first human act; worship was the first human response to Creation (Gen. 2:3). For this reason, the first angel’s message alludes to the Sabbath commandment, using exactly the same words as the commandment itself (Exod. 20:8–11). Henceforth, from Sabbath to Sabbath, humans would remember that Creation was the fundamental reason for worship. As Ellen G. White puts it: “ ‘The importance of the Sabbath as the memorial of creation is that it keeps ever present the true reason why worship is due to God.’ ”—The Great Controversy, p. 437.
Consider This: Why is worship related to Creation? Because worship is the human expression of our faith in Creation, how should that knowledge govern the way in which we worship? In what ways is the seventh-day Sabbath a response to Creation? How does this relation between Sabbath and worship affect the Sabbath?
III. The Message of Judgment and Creation (Review Ecclesiastes 11:1, 6; 12:13, 14; and Revelation 14:6–13 with your class.)
The association of judgment and Creation refers to the Day of Atonement, which is the only festival that associates the two notions and places us in the context of Daniel 7. For the Israelites, the Day of Atonement symbolized the purification of the world, the true re-creation. In the text of Leviticus 16, the key text of the Day of Atonement, the expression “all their sins” runs as a leitmotif, or dominant recurring theme (Lev. 16:21, 22, 30, etc., NKJV). The Day of Atonement is the moment the sins of “all” Israel receive forgiveness. The Day of Atonement was the only time the totality of the people of Israel and the whole space of the sanctuary were completely purified (Lev. 16:17, 33, 34, NKJV).
With this sense of re-creation in mind, Daniel uses the expression “evenings and mornings” to designate the final Day of Atonement at the end of the 2,300 evenings and mornings (Dan. 8:14). This technical phrase occurs only in the context of Creation (Gen. 1:5, 8, 13, 19, 23, 31). Yet, our passage alludes to more than just Creation. The unexpected mention of the springs of water against the regular pattern with the three traditional components of Creation (heavens, earth, the sea) is particularly meaningful. The springs of water designate the New Jerusalem, where the Lamb leads His people (Rev. 7:17, 22:17). Likewise, the book of Ezekiel describes the New Jerusalem abounding with springs of water (Ezek. 47:1–12).
Another interesting feature of the apocalyptic text that carries the three angels’ messages is that its placement in the book of Revelation parallels that of the apocalyptic text in Daniel 7. How striking that the vision of the three angels’ messages in the book of Revelation parallels the vision of the judgment in Daniel. Specifically, the vision of the three angels’ messages is located in the same place in the sequence of vision as the judgment is located in Daniel, following the same earthly vision of the four animals (Rev. 13:2–18; compare with Dan. 7:1–8) and preceding the coming of the Son of man (Dan. 7:13, 14; Rev. 14:14). This placement means that the proclamation of the three angels’ messages on earth parallels the Day of Atonement in heaven.
Discussion Questions
What lessons are implied by the fact that the human proclamation of the three angels’ messages on the earth parallels the divine Day of Atonement in heaven?
What does the message mean that the end time is a Day of Atonement?
Why does John add the unusual expression “sources of water”?
STEP 3—Apply
Just for Teachers: To say that we live today in the time of the Day of Atonement will not be an easy task. Explain the characteristics of the Day of Atonement. Show the rich lessons of this truth. Emphasize the existential and practical aspects of this message. Analyze Daniel 12:12 and discuss the happiness dimension of the Day of Atonement message.
Application Questions:
How does the Day of Atonement message apply to the daily life of the Christian?
Does the message mean that we are required to live an ascetic life of deprivation? Explain.
STEP 4—Create
Just for Teachers: The doctrines of the sanctuary and of the Day of Atonement are two of the most difficult and abstract beliefs to teach. Be aware of the fact that many young people and pastors shy away from attempting to teach them. Do not teach these subjects dogmatically. Find ways to make them insightful and surprising.
Activities:
Bring a picture or, if possible, have some class members build a sanctuary.
Organize a visit to a synagogue on the Day of Atonement. Discuss later with the class the elements that struck them most forcibly about the service.
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Key Text: Revelation 14:6
The Student Will:
Learning Outline:
Know: The Present Truth of the First Angel
Feel: The Fear of God
Do: The Proclamation of the Message
Summary: The first angel’s message is relevant and universal because it concerns the fate of the world.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Revelation 14:7; Daniel 7:9–11, 26
Key Concept for Spiritual Growth: If worship is the heart of spiritual life, it should inspire and nurture our spiritual lives daily—when we pray, study the Scriptures, and are engaged in corporate worship.
Just for Teachers: The first angel’s message enjoins us to “fear God.” A component of the fear of God involves an acute awareness of God’s presence. Impress upon the hearts of your students how this awareness should affect our daily lives at any moment and place.
Opening Discussion: How does the message of judgment apply to human history?
STEP 2—Explore
Just for Teachers: The first angel’s message is made of two exhortations followed by an explanation. The first exhortation is to “fear God and give glory to Him” (Rev. 14:7, NKJV) because of the impending judgment. And the second exhortation is to “worship” because of God’s act of Creation. Analyze what this reference to judgment and Creation really means. What lessons are implied by each of these two notions in the context of this passage? Explore also the existential components of the truths of judgment and Creation and what each of these two notions should mean in daily life. Place the message of the first angel within the context of Daniel 7 in order to be able to apprehend the direct apocalyptic intention of the message. What does the association of “judgment and Creation” mean?
Bible Commentary
I. The Message of Judgment (Review Revelation 14:7 with your class.)
Both statements to “fear God” and to “give glory to Him” convey the same message. We have to take God seriously. The biblical concept of “fear of God” has nothing to do with superstitious feelings or with the absurd idea that we should serve God by being afraid of Him. The expression “fear God” is often used in the wisdom texts to encourage the disciple to be aware of the presence of God in all his or her dealings in the marketplace (Prov. 3:7). It is the idea that we cannot hide anything from God because He sees everything. In fact, the two verbs “see” and “fear” seem to come from the same root (yra/raah). The two notions are related: “Behold, the eye of the Lordis on those who fear Him” (Ps. 33:18, NKJV). It is because God can see everything, even what is hidden, that He is qualified to judge: “Fear God. . . . For God will bring every work into judgment, including every secret thing, whether good or evil” (Eccles. 12:13, 14, NKJV).
The biblical concept of “give glory” refers to the Hebrew word kabod, which means “heavy.” The first angel’s message is thus an appeal to give “weight” to our religion. The reason given to justify this appeal is the day of judgment. Yet, the first angel’s message is not just about the announcement of the event—“the hour of His judgment.” Rather, the message is a pressing call for righteousness. Later in the same passage, the text refers to the “saints,” who are characterized by their obedience to the commandments of God (Rev. 14:12; compare with Eccles. 12:13).
Consider This: Why is the event of judgment good news?
II. The Message of Creation (Review Revelation 4:11; Psalm 95:6, 7; and Psalm 100:3 with your class.)
According to the Bible, Creation is the reason we worship. In the book of Nehemiah, worship is justified on the basis of Creation: “You alone are the Lord; You have made heaven, the heaven of heavens, with all their host. . . . The host of heaven worships You” (Neh. 9:6, NKJV). Likewise in the book of Revelation. Within the context of a heavenly scene of worship, the 24 elders give the same reason for worship: “ ‘You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created’ ” (Rev. 4:11, NKJV). It is no accident that the Psalms—which reflect the spiritual life of Israel and express their sentiments in Israel’s act of worship—place Creation at the core of worship. The Hebrew verb for worship (hishtakhaweh), which appears 25 times in the Psalms, is always found in the context of worship. For the psalmist, only God can be worshiped, because “it is He who has made us, and not we ourselves” (Ps. 100:3, NKJV).
The first biblical report of worship is a direct response to the divine act of Creation. Worship was not only the first human act; worship was the first human response to Creation (Gen. 2:3). For this reason, the first angel’s message alludes to the Sabbath commandment, using exactly the same words as the commandment itself (Exod. 20:8–11). Henceforth, from Sabbath to Sabbath, humans would remember that Creation was the fundamental reason for worship. As Ellen G. White puts it: “ ‘The importance of the Sabbath as the memorial of creation is that it keeps ever present the true reason why worship is due to God.’ ”—The Great Controversy, p. 437.
Consider This: Why is worship related to Creation? Because worship is the human expression of our faith in Creation, how should that knowledge govern the way in which we worship? In what ways is the seventh-day Sabbath a response to Creation? How does this relation between Sabbath and worship affect the Sabbath?
III. The Message of Judgment and Creation (Review Ecclesiastes 11:1, 6; 12:13, 14; and Revelation 14:6–13 with your class.)
The association of judgment and Creation refers to the Day of Atonement, which is the only festival that associates the two notions and places us in the context of Daniel 7. For the Israelites, the Day of Atonement symbolized the purification of the world, the true re-creation. In the text of Leviticus 16, the key text of the Day of Atonement, the expression “all their sins” runs as a leitmotif, or dominant recurring theme (Lev. 16:21, 22, 30, etc., NKJV). The Day of Atonement is the moment the sins of “all” Israel receive forgiveness. The Day of Atonement was the only time the totality of the people of Israel and the whole space of the sanctuary were completely purified (Lev. 16:17, 33, 34, NKJV).
With this sense of re-creation in mind, Daniel uses the expression “evenings and mornings” to designate the final Day of Atonement at the end of the 2,300 evenings and mornings (Dan. 8:14). This technical phrase occurs only in the context of Creation (Gen. 1:5, 8, 13, 19, 23, 31). Yet, our passage alludes to more than just Creation. The unexpected mention of the springs of water against the regular pattern with the three traditional components of Creation (heavens, earth, the sea) is particularly meaningful. The springs of water designate the New Jerusalem, where the Lamb leads His people (Rev. 7:17, 22:17). Likewise, the book of Ezekiel describes the New Jerusalem abounding with springs of water (Ezek. 47:1–12).
Another interesting feature of the apocalyptic text that carries the three angels’ messages is that its placement in the book of Revelation parallels that of the apocalyptic text in Daniel 7. How striking that the vision of the three angels’ messages in the book of Revelation parallels the vision of the judgment in Daniel. Specifically, the vision of the three angels’ messages is located in the same place in the sequence of vision as the judgment is located in Daniel, following the same earthly vision of the four animals (Rev. 13:2–18; compare with Dan. 7:1–8) and preceding the coming of the Son of man (Dan. 7:13, 14; Rev. 14:14). This placement means that the proclamation of the three angels’ messages on earth parallels the Day of Atonement in heaven.
Discussion Questions
STEP 3—Apply
Just for Teachers: To say that we live today in the time of the Day of Atonement will not be an easy task. Explain the characteristics of the Day of Atonement. Show the rich lessons of this truth. Emphasize the existential and practical aspects of this message. Analyze Daniel 12:12 and discuss the happiness dimension of the Day of Atonement message.
Application Questions:
STEP 4—Create
Just for Teachers: The doctrines of the sanctuary and of the Day of Atonement are two of the most difficult and abstract beliefs to teach. Be aware of the fact that many young people and pastors shy away from attempting to teach them. Do not teach these subjects dogmatically. Find ways to make them insightful and surprising.
Activities: