THE REVELATION OF JESUS CHRIST

INTRODUCTION - CHAPTERS 1-3 

CHAPTER 1:

THE 1888 MESSAGE

This first chapter will be devoted to an in depth study of the 1888 Message: what it was, its impact, its reception and its endorsement by Ellen G. White.

This study is written by Adventists and for Adventists. Since many have not heard of the 1888 Message, the first chapter will be dedicated to explaining this message so as to lay the foundation for the following chapters. We decided to use the words of the Spirit of Prophecy to describe the Message. We will also use excerpts from the book Christ Our Righteousness, by A. G. Daniells, an Adventist Elder voted and appointed by the Ministerial Association Advisory Council to compile this work. He very effectively reports the essence, history and scope of this glorious message and we felt that our own words would not do it justice.

"In 1888 there came to the Seventh-day Adventist Church a very definite awakening message. It was designated at the time as 'the message of Righteousness by Faith.' Both the message itself and the manner of its coming made a deep and lasting impression upon the minds of ministers and people, and the lapse of time had erased that impression from memory. To this day, many of those who heard the message when it came are deeply interested in it and concerned regarding it. All these long years they have held fond hope, that someday this message would be given great prominence among us, and that it would do the cleansing, regenerating work in the church which they believed it was sent by the Lord to accomplish.

"Among the influences which have led to this conviction is the divine witness borne to the proclamation of the message of Righteousness by Faith as it was set forth at the time of the General Conference held in the city of Minneapolis, Minnesota, in the year 1888. From the very first, the Spirit of prophecy placed the seal of approval upon the message and its presentation at that time. In the plainest and most positive language we were told that the Lord was leading and impelling men to proclaim this definite message of Righteousness by Faith.

From left to right E.J. Waggoner, Ellen G. White, A.T. Jones

"Of that epochal Conference, and the men who gave the specific message, E. J. Waggoner and A.T. Jones, it is declared:

"'The Lord in His mercy sent a precious message to His people.... This message was to bring more prominently before the world the uplifted Savior, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel's message, which is to be proclaimed with a loud voice, attended with the outpouring of His Spirit in a large measure.' -- Testimonies to Ministers, p. 91,92.

"Every sentence in this comprehensive statement is worthy of most careful study. Let us briefly analyze it:

• A Most Precious Message. 'The Lord in His great mercy sent a most precious message to His people.'
• The Object. 'This message was to bring more prominently to the world the uplifted Savior, the sacrifice for the sins of the whole world.'
• The Scope. a) 'It presented justification through faith in the Surety.' b) 'It invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God.'
• The Need. a) 'Many had lost sight of Jesus.' b) 'They needed to have their eyes directed to His Divine Person, His merits, and His changeless love for the human family.'
• The Resources. a) 'All power is given into His hands,' b) 'That He may dispense rich gifts unto men,' c) 'Imparting the priceless gift of His own righteousness to the helpless human agent.'
• Extent. 'This is the message that God commanded be given to the world.'
• What It Really Is. 'It is the third angel's message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.'

"It is difficult to conceive how there could be any misunderstanding or uncertainty regarding the heavenly endorsement of this message. It clearly stated that the Lord sent the message, and that He led the minds of the men who were so deeply engrossed by it and who proclaimed it with such great earnestness. "It should be borne in mind at this time that the course taken by the messengers in subsequent years has nothing to do with the positive statement, often repeated, that they were led by the Lord to declare this fundamental truth of the gospel to His people at that particular time.

"Not only was it the purpose of God to set this message of Righteousness by Faith before His church; it was to be given to the world. And finally, it is declared to be the 'third angel's message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.' It is evident that this message was not limited to the time of the Minneapolis Conference, but that its application extends to the close of time; and consequently it is of greater significance to the church at the present time than it could have been in 1888. The nearer we approach the great day of God, the more imperative will be the need of the soul-cleansing work which this message was sent to do. Surely we have every reason for a new, more whole-hearted study and proclamation of that message." -- A.G. Daniells, Christ Our Righteousness, p 23-26

THE 1888 MESSAGE TO BE REPEATED MORE FULLY

"In 1888 in the General Conference held at Minneapolis, Min.., the angel of Revelation 18:1 came down to do his work, and was ridiculed, criticized, and rejected and when the message he brings again will swell into a loud cry, it will be ridiculed, and spoken against, and rejected by the majority." -- E.G. White, "In Taking Up A Reproach".

Inspiration tells us that the message the mighty Angel of Revelation 18 brought was ridiculed, criticized and rejected. However, when he comes back a second time to do his work, the message will again be ridiculed and spoken against, and rejected by the majority, but it will do it's work.

The following quotations from the book, “Christ Our Righteousness,”-- by A.G. Daniells, reflect the reception the message was given at the time and the implications thereof.

"How sad, how deeply regrettable, it is that this message of righteousness in Christ should, at the time of its coming, have met with opposition on the part of earnest, well-meaning men in the cause of God! The message has never been received, nor proclaimed, nor given free course as it should have been in order to convey to the church the measureless blessings that were wrapped within it. The seriousness of exerting such an influence is indicated through the reproofs that were given. These words of reproof and admonition should receive most thoughtful consideration at this time:

"'God has raised up men to meet the necessity of this time who will 'cry aloud and spare not,' who will lift up their 'voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.' Their work is not only to proclaim the law, but to preach the truth for this time, - the Lord our righteousness... 'But there are those who see no necessity for a special work at this time. While God is working to arouse the people, they seek to turn aside the message of warning, reproof, and entreaty. Their influence tends to quiet the fears of the people, and to prevent them from awaking to the solemnity of this time. Those who are doing this, are giving the trumpet an uncertain sound. They ought to be awake to the situation, but they have become ensnared by the enemy.' -- Review and Herald, Aug. 13, 1889.

"'Some of our brethren are not receiving the message of God upon this subject. They appear to be anxious that none of our ministers shall depart from their former manner of teaching the good old doctrines. We inquire, Is it not time that fresh light should come to the people of God, to awaken them to greater earnestness and zeal? The exceeding great and precious promises given us in the Holy Scriptures have been lost sight of to a great extent, just as the enemy of all righteousness designed that they should be. He has cast his own dark shadow between us and our God, that we may not see the true character of God.' -- Ibid. April 1, 1890

"'God has sent to His people testimonies of truth and righteousness, and they are called to lift up Jesus, and to exalt His righteousness. Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up His messengers to do His work for this time. Some have turned from the message of the righteousness of Christ to criticize the men.' -- Ibid. Dec. 27,1890.

"'The Lord has sent a message to arouse His people to repent, and do their first works; but how has His message been received? While some have heeded it, others have cast contempt and reproach on the message and the messenger. Spirituality deadened, humility and childlike simplicity gone, a mechanical, formal profession of faith has taken the place of love and devotion. Is this mournful condition of things to continue? Is the lamp of God's love to go out in darkness?' -- Ibid. Extra, Dec. 23, 1890.

"Lest we miss the force of these heart-searching messages and sleep through their proclamation today, let us recount these prominent points and apply them to the situation that exists in the church today:

·        God raised up men to meet the necessity of the time.

·        Some sought to turn aside the message, and to prevent an awakening among the people.

·        Such persons were ensnared by the enemy, and gave the trumpet an uncertain sound.

·        These men declared that the law should be preached, not the righteousness of Christ.

·        The exhortation is to preach Christ in the law.

·        Some were fearful of a departure from the former manner of preaching the good old doctrines.

·        God raised up men to herald the message of Righteousness by Faith.

·        The challenge: 'Will you dare to turn from, or make light of, the warnings?

·        The twofold result of rejecting the message. a) Deadening of spirituality. b) Influx of a mechanical, formal profession of faith.

·        The climactic question: 'Is this mournful condition of things to continue?" -- A.G. Daniells, Christ Our Righteousness, p 47-50

"God's messages and providences are always great with meaning. They are always necessary for the accomplishment of the particular work with which they are connected. He orders them for the fulfillment of His purposes. They cannot be set aside. They cannot fail. Sooner or later they will be understood, accepted, and given their proper place. Therefore it must be expected that the message of Righteousness by Faith, which came so definitely to the church in 1888, will be accorded a dominant place in the closing work of the great movement with which we are connected." -- Ibid. p 26

THE ANGEL WHO JOINS THE THIRD ANGEL

"Then I saw another mighty angel commissioned to descend to the earth, to unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which penetrated everywhere, as he cried mightily, with a strong voice, 'Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit..' The message of the fall of Babylon, as given by the second angel, is repeated, with the additional mention of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time to join in the last great work of the third angel's message as it swells to a loud cry. And the people of God are thus prepared to stand in the hour of temptation, which they are soon to meet. I saw a great light resting upon them, and they united to fearlessly proclaim the third angel's message." -- E.G. White, Early Writings, p 277.

"This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God's people to come out of her that they might escape her fearful doom.

"The light that was shed upon the waiting ones penetrated everywhere, and those in the churches who had any light, who had not heard and rejected the three messages, obeyed the call and left the fallen churches." -- Ibid. p 278.

"Servants of God, endowed with power from on high with their faces lighted up, shining with holy consecration, went forth to proclaim the message from heaven.... God's people were strengthened by the excellent glory which rested upon them in rich abundance and prepared them to endure the hour of temptation."  -- Ibid. p 279

"I was pointed down to the time when the third angel's message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message." -- Ibid. p 279

The above statements from the pen of inspiration present a panorama of events so extensive and so full of meaning that it would be helpful to note each event:

·        Another mighty angel with a message joins the third angel.

·        He joins at the right time - the voice of the seventh angel.

·        He gives power and force to the third angel's message.

·        He repeats the second angel's message with additional mention of the corruptions which entered the SDA churches since 1844.

·        His message seemed to be an addition (additional truth).

·        He lightens the whole earth with His glory.

·        He proclaims the fall of Babylon the Great.

·        The power of God had rested upon His people.

·        They received the latter rain (extra oil-truth), the refreshing (revival) from the presence of the Lord (Holy Ghost).

·        The Living Testimony (Spirit of Prophecy) is revived.

·        Those who would not receive the message were enraged.

·        The culmination of all these events is a united people, fearlessly proclaiming the third angel's message.

THE MESSAGE OF 1888 MARKS A NEW ERA IN THE PROCLAMATION OF THE THIRD ANGEL'S MESSAGE

"Careful study of the instruction given by the Spirit of Prophecy leads to the deep conviction that the coming of the message of Righteousness by Faith at the Minneapolis Conference, was a signal providence of God - designed to initiate the beginning of a new era in the finishing of His work. The following statement, written just four years after the Minneapolis Conference in 1888, affords basis for this conclusion:

"'The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.' -- R.H., Nov. 22, 1892."  -- A.G. Daniells, Christ Our Righteousness, p 56.

Inseparably connected with this program of great events is the visitation of the "latter rain" upon the remnant church. Note the following paragraph:

"While the work of salvation is closing, trouble will be coming on the earth, and nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the 'latter rain' or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out." -- Early Writings, p 85,86.

This places the latter rain visitation with the loud cry, the revelation of the righteousness of Christ, and the flooding of the earth with the glory attending the Revelation 18:1 Angel. The presence of the Lord will be felt and His glory seen when the Lord pours out His Spirit, the Holy Ghost, on all flesh and lightens the whole earth with His Own Righteousness and Glory.

This is a plan of truly exciting events. It was outlined by the Spirit of prophecy at the beginning of the SDA movement. And then, to awaken and arouse us to its serious import, a most solemn and impressive message regarding the same events was given us following the memorable Conference of 1888.

"The following vital statements taken from that message will give emphasis to the subject under consideration:

1. An Eventful Period of Time. 'The days in which we live are eventful and full of peril. The signs of the coming of the end are thickening around us, and events are to come to pass that will be of a more terrible character than any the world has yet witnessed.'

2. The 'Loud Cry' Begins. 'The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.'

3. The Essential Preparation to Stand in the Time of Trouble. 'If you would stand through the time of trouble, you must know Christ and appropriate the gift of His righteousness, which He imputes to the repentant sinner.'

4. The Message to Be Preached. 'A work is to be accomplished in the earth similar to that which took place at the outpouring of the Holy Spirit in the days of the early disciples, when they preached Jesus and Him crucified. Many will be converted in a day; for the message will go with power.'

"'The theme that attracts the heart of the sinner is Christ, and Him crucified. On the cross of Calvary, Jesus stands revealed to the world in unparalleled love. Present Him thus to the hungering multitudes, and the light of His love will win men from darkness to light, from transgression to obedience and true holiness. Beholding Jesus upon the cross of Calvary arouses the conscience to the heinous character of sin as nothing else can do.'

"'Christ has not been presented in connection with the law as a faithful and merciful high priest, who was in all points tempted like as we are, yet without sin. He has not been lifted up before the sinner as the divine sacrifice. His work as sacrifice, substitute, and surety, has been only coldly and casually dwelt upon; but this is what the sinner needs to know. It is Christ in His Fullness as a sin-pardoning

Savior, that the sinner must see; for the unparalleled love of Christ, through the agency of the Holy Spirit, will bring conviction and conversion to the hardened heart.'

5. The Power That Gives Efficiency to the Preaching. The work of the Holy Spirit is immeasurably great. It is the source that power and efficiency come to the worker for God; and the Holy Spirit is the Comforter, as the personal presence of Christ to the soul.'

"'When the earth is lightened with the glory of God, we shall see a work similar to that which was wrought when the disciples, filled with the Holy Spirit, proclaimed the power of a risen Savior.'

"'The revelation of Jesus Christ by the Holy Spirit brought to them (the disciples) a realizing sense of His power and majesty, and they stretched forth their hands unto Him by faith, saying, 'I believe.' Thus it was in the time of the early rain; but the latter rain will be more abundant. The Savior of men will be glorified, and the earth will be lightened with the bright shining of the beams of His righteousness.' The foregoing five quotations are from the R.H., Nov. 22, and 29, 1892; article entitled, 'The Perils and Privileges of the Last Days.'

"It will be seen that all these events are associated together to be in operation at the same time. placed in their natural order, they stand as follows:

·        The revelation and appropriation by faith of the righteousness of Christ.

·        The bestowal of the latter rain.

·        The impartation of great power to the receivers.

·        The swelling of the third angel's message into the ' loud cry.'

·        The enlightening of the earth with the 'bright shining of the beams of righteousness.'

"It is evident that the beginning, or opening, of all these events is at the same time. The appearance of one is a signal for all to appear.

"And now mark the positive declaration: 'The loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.' -- R.H., Nov. 22,1892.

"This was declared in 1892. What marked the fresh, or new, revelation of the righteousness of Christ and the beginning of the loud cry? As the statement itself points out, it was the 'revelation of the righteousness of Christ' as set forth at the Minneapolis Conference.

"Now these important manifestations are ordained of God for the finishing of His work in the earth. When they began, they marked the starting point for that closing work. That place, that hour, was reached in 1888.

"This is a tremendous conclusion, but what other conclusion can be reached with all the statements before us? Why should this conclusion be thought incredible? We believe the statements to be true. We have looked for their fulfillment. Our waiting for the fulfillment has been anxious and long. Why may we not see it and be in it?

"Should we not seek more seriously and earnestly to know what may be hindering the fulfillment in all it's power? And why should we not pray for a yearning desire to co-operate fully with the Lord in hastening His work to its close?" -- Christ Our Righteousness, p 59-63.

Speaking of that message in 1888, Sister White said, "This is the beginning of the light of the angel whose glory shall fill the whole earth." Review & Herald, Nov. 22, 1892. Because of ridicule, rejection and unbelief, the Lord could not give us all the truth in 1888. He just gave us the beginning of it, or just one side of it. Had that message been accepted in 1888, the rest of the truths pertaining to the closing work of the Atonement would have been revealed, and the whole message would have been complete.

Then it stands to reason that when the angel of Rev. 18 comes back, his message will not be a repetition only, but will be a revelation of Christ's Righteousness that has not been dealt with at any time previously. He will utter again the seven thunders that John was told not to write (Revelation, chapter 10) and when these seven (complete) thunders are spoken again, the "mystery of God will be finished as He hath declared through his servants the prophets."

In 1888 he came barehanded so to speak, but now he will come equipped with the divine gospel in its fullness, clothed with the fullness of the Godhead. "In the time of the end every divine institution is to be restored." -- Patriarchs and Prophets, p. 678. Armed with the ammunition of the seven thunders gospel, he will be fully equipped and qualified for the great closing work, and he will take charge and direct the whole third angel's message.

The Revelation 18 Angel's Message is the seven thunders of Revelation chapter 10 as well as the Third Angel's Message in verity. Under his direction, the Revelation 18 Message, in its fullness, will embrace every phase of the gospel truth. "The mystery of God will be finished" and understood, "so that we are without excuse" (Rev 10:7; Romans 1:20).

A FUNDAMENTAL, ALL-EMBRACING TRUTH

"In studying into the subject of Righteousness by Faith, as set forth in the Spirit of prophecy, it is important that there should be a clear understanding of its scope. This is not a doctrine of limited intent or minor consequence. It is not a subject with which one may or may not be familiar and fare as well. Righteousness by Faith, in its larger meaning, embraces every vital, fundamental truth of the gospel. It begins with man's moral standing when created, and deals with :

• The law by which man is to live.
• Transgression of that law.
• Penalty for transgression.
• Problem of redemption.
• Love of the Father and Son which made redemption possible.
• Justice in accepting a substitute.
• Nature of the atonement.
• The Incarnation. Sinless life of Christ.
• The Vicarious death of the Son of God.
• Burial, resurrection, and ascension.
• The Father's assurance of a satisfactory substitution.
• The coming of the Holy Spirit.
• Ministry of Jesus in the Heavenly Sanctuary.
• The part required of the sinner in order to be redeemed.
• Nature of faith, repentance, confession, obedience.
• Meaning and experience of regeneration, justification, and sanctification.
• Need and place of the Holy Ghost and the Word of God in making real to men what was made possible on the cross.
• Victory over sin through the indwelling Christ.
• Place of works in the life of the believer.
• Place of prayer in receiving and holding the righteousness of Christ.
• The culmination and deliverance in the return of the Redeemer." -- A.G. Daniells, Christ Our Righteousness, p 71-73.

This is the great sweep of truth embraced in the short phrase "Righteousness by Faith." It opens the door to all the priceless store of the wealth and glory of the gospel in Christ Jesus our Creator and Recreator, Lord and Savior.

NOT A THEORY; BUT AN EXPERIENCE

In it's truest sense, righteousness by faith is not a theory; it is an experience, a vital change which takes place in the believer in Christ. It gives the sinner a new standing before God. It is the essence of Christianity, for we read:

"The sum and substance of the whole matter of the Christian grace and experience is contained in believing on Christ, in knowing God and His Son whom He has sent.... Religion means the abiding of Christ in the heart, and where He is, the soul goes on in spiritual activity, ever growing in grace, ever going on to perfection." Review & Herald, May 24, 1892.

To lose sight of this wonderful, fundamental, all-embracing truth is to miss that which is vital in the plan of redemption.

THE RIGHTEOUSNESS OF CHRIST, ADAM AND EVE'S GLORIOUS COVERING

In essence, the Message of the Righteousness of Christ as brought by the Revelation 18 Angel reveals the nature of Christ in its fullness. The Son of God became the Son of man. The Creator, as the Second Adam, came to reveal the "fullness of the Godhead bodily". At His death the Second Adam brought forth His Glory and power that He might recreate His Image in the sons and daughters of Adam and Eve and restore to them their glorious and righteous covering.

Before Adam and Eve sinned, man communicated with the Creators face to face. Man and woman not only looked upon Their glory, but they wore that garment of glory as long as they were in harmony with the Law of the Righteousness of their Creators. When Adam and Eve sinned and lost their covering of the Righteousness of the Law, they were given the skins of a pair of sheep that Their Creators had slain for them, foreshadowing the sacrifice to be made for them by their Creators. Wearing the skins of dead animals became their righteous covering and was a substitute, a symbol and a type to them of the garment of light they had lost in disobedience, which would one day be restored to them through faith in the righteousness of their Recreators.

The Creators no longer communicated with man or woman face to face, but They established the ceremonial or sacrificial system consisting of types and symbols that pointed fallen man to the cloud, where the glory of God was hidden from full view.

"In all these revelations of the divine presence the glory of God was manifested through Christ. Not alone at the Savior's advent, but through all the ages after the Fall and the promise of redemption, "God was in Christ, reconciling the world unto Himself." 2 Cor. 5:19. Christ was the foundation and center of the sacrificial system in both the patriarchal and the Jewish age. Since the sin of our first parents there has been no direct communication between God and man. The Father has given the world into the hands of Christ, that through His mediatorial work He may redeem man and vindicate the authority and holiness of the law of God. All communion between heaven and the fallen race has been through Christ. It was the Son of God that gave to our first parents the promise of redemption. It was He who revealed Himself to the patriarchs. Adam, Noah, Abraham, Isaac, Jacob, and Moses understood the gospel. They looked for salvation through man's Substitute and Surety. These holy men of old held communion with the Savior who was to come to the world in human flesh; and some of them talked with Christ and heavenly angels face to face." -- Patriarchs and Prophets, p 366.

We, as Sabbath-keeping Advent believers, need to deeply examine the subject of the Nature of the Second Adam. It not only reveals to us the Creators and Their Creation Story, but the Recreation Story of Adam and Eve and their children in the perfect image and likeness of their Creators.

CHAPTER 2 :

THE MYSTERY OF GOD IS FINISHED

THE PROPHETIC VOICE OF THE SEVENTH ANGEL

"And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. ...But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel .... eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter." -- Revelation 10:1-10

"In the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets." Rev 10:7 "That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge." -- Colossans 2:2,3.

In the latter days this seventh angel, signifying completeness, again cries out his message or revelation with a loud voice. This time the seven thunders will be heard by all nations, unlike when they were first uttered to John on the Island of Patmos. Where he was told to "seal up those things which the seven thunders uttered, and write them not.... But in the days of the voice of the seventh (complete or last) angel (messenger), when he shall begin to sound (at the opening of the seventh seal), the mystery (hidden understanding) of God should be finished (revealed), as he hath declared (published or wrote) to his servants the prophets.

"That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world." -- Matthew 13:35.

"Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: To God only wise, be glory through Jesus Christ for ever." -- Romans 16:25-27.

"But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation ... and that thou might know the thoughts of thy heart." -- Daniel 2:30

The mystery of the Almighty God will be finished! The Godhead will no longer be a mystery to us! We will know and understand the gospel in its fullness, and we will know the fullness of the Godhead. We will know Them as They really are, the Family of Heaven.

THE CREATION STORY IS AN ALLEGORY

The Creation Story is the total prophecy of the revelation of God. The six days of the Creation Week prefigured the six thousand years, ("a day is as a thousand years" -- 2 Peter 3:8) of the Re-Creation Week during which time the Divine Image is to be re-created or restored to man.

The six thousand years, beginning the longest time prophecy recorded in the Bible (Gen. 3:15), was the allotted time to make the Heavenly Family known to the earthly family through the visible things They had created.

"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead (divinity); so that they are without excuse:" -- Romans 1:20, King James Version.

The Strong's Concordance Hebrew/Greek Dictionary (SH/GD) defines these major words as:

eternal -- G126. aidios, ah-id'-ee-os; from G104; everduring (forward and backward, or forward only): -- eternal, everlasting.

power -- G1411. dunamis, doo'-nam-is; from G1410; force (literally or figuratively); specific miraculous power (usually by implication a miracle itself): -- ability, abundance, meaning, might (mightily, mighty, mighty deed), (worker of) miracle (-s), power, strength, violence, mighty (wonderful) work.

Godhead -- G2305. theiotes, thi-ot'-ace; from G2304; divinity (abstract): --godhead. (G2304. theios, thi'-os; from G2316; godlike (neuter as noun, divinity): -- divine, godhead).

"It is not that they do not know the truth about God; indeed he has made it quite plain to them. For since the beginning of the world the invisible attributes of God, e.g. his eternal power and deity, have been plainly discernible through the things which he has made and which are commonly seen and known, thus leaving these men without a rag of excuse." -- Romans 1:19, 20, The New Testament in Modern English, J. B. Phillips.

"For since the creation of the world God's invisible qualities - his eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse." -- Romans 1:20, New International Version.

WE ARE TO KNOW THE END FROM THE BEGINNING

If we are to learn of the Godhead (Elohiym), Their invisible attributes and qualities - Their eternal power and divine nature - from those things which were made or created, then we must ask ourselves which of the created things reveal what Elohiym is like. The plants and animals? Certainly not! Only the creation of mankind in the divine image and likeness of the Creators exhibits the power, personality and gender of Elohiym. And we are left without an excuse in knowing this. The mystery of Elohiym will be revealed. Isn't that what the book of Revelation is suppose to do before the end comes. The heavenly Family and the relation of mankind to Them will no longer be a mystery to us!

In understanding the principle and manner in which the Almighty revealed and manifested Himself in the beginning, we have the Divine Pattern by which to measure our earthly image in conformity to the divine original found in Heaven. In the creation of Adam as the first cause in the earth - the father of mankind - this same divine principle is used to exhibit to man the manifestation of the Almighty, the first cause - the eternal Father from whom all beings have their existence.

Before continuing, it is necessary to examine Genesis 1:26, 27 more closely in order to gain a deeper understanding of what the Scriptures are actually saying about the Godhead (Elohiym).

"And God said, Let us make man in our image, after our likeness: and let them have dominion ... So God created in his own image, in the image of God created he him; male and female created he them." -- Genesis 1:26, 27

There is definitely a plurality found throughout these verses regarding the Creator. And not only is there a plurality but there are clearly seen two genders, masculine and feminine, not only in reference to the creation of man but also in reference to the Creator. For further clarification of these two facts, it is necessary to examine the word "God" as it appears in the original Hebrew text.

God -- H430 . 'elohiym, el-o-heem'; plural of H433 elowahh; gods in the ordinary sense; but specifically used in the plural thus, especially with the article of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:-- angels, X exceeding, God ( gods, goddess, godly), X (very) great, judges, X mighty.

God -- H433. 'elowahh, el-o'-ah; rarely shortened to 'eloahh, el-o'-ah; probably prolonged (emphatically) from H410; a deity or the Deity: -- God, god. -- SH/GD

The translation of God in Hebrew is "Elohiym." Elohiym, by definition, is a unity, a group of male and female Gods. Now, we are told in Ephesians 3:14, 15 that "For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the WHOLE FAMILY in HEAVEN and EARTH is named." It is not presumption or adding to the Scriptures to see that when we read "Yahweh our Elohiym", we are really reading "Yahweh our Heavenly Family."

When the words 'eloha "God" and its plural 'elohiym are closely examined, you will find that they are apparently a lengthened form of ' El, which in Aramaic is 'elah and in Arabic is 'ilah, both having a feminine - ah ending. The singular 'eloha is of relatively rare occurrence in the Bible outside of Job, where it is found as 'elowahh ( 'eloahh). The 'eloah form of 'elowahh and 'eloahh would suggest feminine gender especially when the Aramaic and Arabic counterparts do carry a feminine gender. Thus, the word 'Elohiym has for it's root a feminine implication with a definite masculine plural ending, implying that the image of God can be both masculine and feminine.

An additional reference to verify this statement is found in Genesis 5:1, 2, which state:

"... In the day that God created man, in the likeness of God made he him; male and female created he them; and blessed them and called their name Adam, in the day when they were created." -- Genesis 5:1, 2

Therefore, the word for God in Genesis 1:26,27 is Elohiym which in the Hebrew really means Gods, both of the male and female gender combined. In other words, a group or a unity of divine beings of both the masculine and feminine gender said, "Let Us make man in Our image, after Our likeness: ... male and female."

The first revelation on earth of the Person of the Almighty Father was through the Divine Image in Adam, the father of mankind, who was created male and female in one being. Then from Adam's side, another individual being was brought forth and formed. Eve, "the mother of all living", the female Adam, was also made in the divine image. Thus, those who would accept "as a little child" the divine image and likeness of the Creators would have no difficulty with the revelation of Elohiym in terms of a Divine Family, with Father, Mother and children; male and female beings.

"Remember the former things (rishown - H7223 the beginning) of old: for I am God (El - H410 the Almighty), and there is none else; I am God (Elohiym - H430), and there is none like me, declaring the end from the beginning, and from ancient times (qedem - H6924) the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." - Isaiah 46:9,10

"former things -- H7223. ri'shown, ree-shone'; or ri'shon, ree-shone'; from H7221; first, in place, time or rank (as adjective or noun): -- ancestor, (that were) before, beforetime, beginning, eldest, first, forefather, foremost, former (thing), of old time, past.

God -- H410. 'el, ale; shortened from H352; strength; as adjective mighty; especially the Almighty (but used also of any deity): -- God (god), goodly, great, idol, might, mighty one, power, strong. Compare names ending in "-el." -- SH/GD

"Remember the former things, those of long ago; I am God ( El), and there is no other; I am God ( Elohiym), and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please." -- Isaiah 46:9,10 (NIV)

From Isaiah 46:9,10, we learn that El, the Almighty One, declares that there is no other like Him. None of the pagan gods (elohiym) can even compare to Him. He says "I Am Elohiym," The Divine Family, a unity of male and female divine beings Who are the Creators and Rulers of this universe, and there are no other gods ( elohiym) or god families like the true Elohiym." For it is the Almighty that "declares the end from the beginning". In the time of the end, we can look back to the Creation Story to comprehend how we were created, and to appreciate how we are to be restored and re-created in the Divine Image - male and female working together in unity and harmony - The Divine Family - Elohiym.

The complete story of the Gospel is thus found in the account of the Creation. Elohiym is the same yesterday, today, and forever. Therefore, the Creators would employ the same principles in the Re-Creation as They used in the Creation of Their Image and Likeness in the earth.

The Creation Story correspondingly tells us how Elohiym was manifested as the Family in Heaven before the creation of the universe, and then the earth with its inhabitants, took place. Yes, we are to know the end from the beginning, and even, the beginning from the end.

IN THE BEGINNING, THERE WAS THE ONE TRUE ELOHIYM - "YHWH"

"In contrast to the heathen of the surrounding nations, Israel believed there was only one God (Deut. 4:35; 6:4; Isa. 45:5; Zech. 14:9). The New Testament makes the same emphasis on the unity of God (Mark 12:29-32; John 17:3; I Cor. 8:4-6; Eph. 4:4-6; 1 Tim. 2:5). This monotheistic emphasis does not contradict the Christian concept of the ...Father, Son, and Holy Spirit; rather, it affirms that there is no pantheon of various deities." -- Seventh-Day Adventists Believe..., p. 22.

"Remember the former things, those of long ago; I am God ( El), and there is no other; I am God ( Elohiym), and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please." -- Isaiah 46:9,10 (NIV)

"Thy throne is established of old: thou art from everlasting." -- Psalm 93:2

"Hear, O Israel: The LORD (YHWH - H3068) our God (Elohiym - H430) is one (echad - H259 unified group - family) LORD (YHWH - H3068):" -- Deuteronomy 6:4

"But to us there is but one (heis - G1520) God, the Father (pater - G3692), of whom are all things, and we in him; and one (heis - G1520) Lord Jesus Christ, by whom are all things, and we by him." -- 1 Corinthians 8:6

"One (heis - G1520) God and Father (pater - G3962) of all, who is above all, and through all, and in you all." -- Ephesians 4:6

"Thou believest that there is one (heis - G1520) God; thou doest well: the devils also believe, and tremble." -- James 2:19

One - H259. 'echad, ekh-awd'; a numeral from H258 - achad; probably united, that is one; or (as an ordinal) first: - a, alike, alone, altogether, and, anything, apiece, a certain [dai-] ly, each (one), + eleven, every, few, first, + highway, a man, once, one, only, other, some, together.

One - H258. 'achad, aw-khad'; perhaps a primitive root; to unify, that is to figuratively collect one's thoughts: -- go one way or other.

one - G1520. heis, hice; (including the neuter [etc.] hen); a primitive numeral; one:-- a, an, any, certain), + abundantly, man, one (another), only, other, some. See also G1527, G3367, G3391.

Father - G3962. pater, pat-ayr'; apparantly a primitive word; a "father" (literally or figuratively, near or more remote): -- father, parent. -- Strong's Hebrew/Greek Dictionary

In the beginning, before anything existed, was the one true EL, YHWH, the self-existing, all-powerful One. As the above verses of Scripture from the Old and New Testaments show, the Almighty Father was "The One In All" in the beginning. He was the first cause "of whom are all things, and we in Him." He possessed the whole of creation within Himself, for all things came forth from Him. And as the first cause, He possessed within His being both male and female attributes.

Adam's creation tells us the story of the Almighty Father, the pre-existent One, who was from everlasting all-one or alone; one being as Adam was when he was created in His divine Image. Those who would be led by the Spirit into "all truth," will look to the Great I AM, the Revealer of secrets, for:

"Surely, the Lord (Adonai - H136) GOD (YHWH - H3068) will do nothing, but he revealeth his SECRET (cowd - H5457) unto his servants the prophets." -- Amos 3:7.

"The SECRET (cowd - H5475) of the LORD (YHWH - H3068) is with them that fear him; and he will show them his covenant." -- Psalm 25:14

secret - H5475. cowd, sode; from H3245; a session, i.e. company of persons (in close deliberation); by implication intimacy, consultation, a secret: -- assembly, counsel, inward, secret (counsel). -- SH/GD

The "secret" (cowd - the company of persons in close deliberation, intimately involved with one another as a secret counsel) of the LORD or YHWH is with them that fear (honor and respect) Him; and He will show them His covenant (betrothal, promise, contract, or agreement). The secret or the mystery of YHWH is what or Who He really is. Therefore, in revealing Himself to us the Almighty introduces us to Elohiym, His entire Family - the company of persons in close deliberation, intimately involved with one another, the secret counsel.

Before we proceed any further in this study, it would be advantageous for us to study the names and titles given to the Almighty because there is much to be learned about Him through these appelations and even His proper personal name that He is addressed by. To know His original name and its meaning is to know the person and personality of the Almighty, Who is the Self-Existent and Eternal One. The Strong's Dictionary and Concordance does not supply the most accurate information about this subject as will be seen. Therefore, we will use the Judaica Encyclopedia to investigate the origins of His names and titles that we might get a more accurate non-paganized understanding from the original Old Testament Hebrew. The following definitions from the Strong's Hebrew Dictionary, when compared to the description in the Judaica Encyclopedia will point out how the Strong's definitions limit our understanding of His true name and His personality (divine attributes).

God -- H430 . 'elohiym, el-o-heem'; plural of H433 elowahh; gods in the ordinary sense; but specifically used in the plural thus, especially with the article of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:-- angels, exceeding, God ( gods, goddess, godly), (very) great, judges, mighty.

God -- H433. 'elowahh, el-o'-ah; rarely shortened to 'eloahh, el-o'-ah; probably prolongation (emphatically) from G410; a deity or the Deity:-- God, god.

GOD - H3068. Yehovah, yeh-ho-vaw'; from H1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of the Almighty God: -- Jehovah, the Lord. Comp. H3050, H3069

God - H3069 - Yehovih, yeh-ho-vee'; a variation of H3068 - Yehovah [used after H136 - Adonai, and pronounced by Jews as H430 - Elohyim, in order to prevent the repetition of the same sound, since they elsewhere pronounce H3068 - Yehovah as H136 - Adonai: - God.

Now let us take a more in depth look at the Almighty's names and titles as given in the Judaica Encyclopedia, Volume 7, pp 674-682, under the subheading -- Names of God.

THE NAMES OF THE ALMIGHTY

"NAMES OF GOD. Various Hebrew terms are used for God in the Bible. Some of these are employed in both the generic and specific sense; others are used only as the personal name of the God of Israel. Most of these terms were employed also by the Canaanites, to designate their pagan gods. This is not surprising; since on settling in the Promised Land the Patriarchs and early Israelites made "the language of Canaan" their own (lsa. 19:18), the Hebrew language would naturally use the Canaanite vocabulary for terms designating their own Deity. It must be noted, however, that in the Bible these various terms, when used by the Israelites to designate their own Deity, refer to one and the same god, the sole God of Israel. At least from the time of Moses on this is certainly true, and it is probably true even from the time of Abraham. When Joshua told the tribes of Israel, assembled at Shechem, that their ancestors had "served other gods" (Josh. 24: 2), he was referring to the ancestors of Abraham, as is clear from the context. The God who identified Himself to Moses as YHWH said He was "the God of Abraham, the God of Isaac, and the God of Jacob" (Ex. 3:6). Therefore, the terms " the Fear of Isaac" (perhaps rather, " the Kinsman of Isaac," Gen. 31:42, 53) and " the Mighty One of Jacob" (Gen. 49:24; Isa. 49:26), are synonymous with YHWH, even though these terms may have been specific titles by which the God of these partriarchs was known as their individual tutelary deity.

"'El. The oldest Semitic term for God is 'el (corresponding to Akkadian ilu(m). Canaanite 'el or 'il, and Arabic 'el as an element in personal names). The etymology of the word is obscure. It is commonly thought that the term derived from a root 'yl or 'wl, meaning "to be powerful" (cf. yesh le-el yadi, "It is in the power of my hand," Gen. 31:29; cf. Deut. 28:32; Micah 2:1). But the converse may be true; since power is an essential element in the concept of deity, the term for deity may have been used in the transferred sense of "power." In Akkadian, ilu(m), and plural ilu and ilanu, is used in reference to any individual god as well as to divine beings in general; but it is not employed as the personal name of any god. In Ugaritic Canaanite, however, il occurs much more frequently as the personal name of the highest god el than as the common noun "god" (pl., ilm; fem., ilt). In the Ugaritic myths EI is the head of the Canaanite pantheon, the ancestor of the other gods and goddesses, and the creator of the earth and its creatures; but he generally fades into the background and plays a minor role in the preserved myths.

"In the Bible 'el is seldom used as the personal name of God, e.g., ' EI-'Elohei-Yisrael, "EI, the God of [the Patriarch] Israel" (Gen. 33:20; cf. Ps. 146:5). ALmost always, ' el is an appellative, with about the same semantic range as 'elohim (see below). The word can thus be preceded by the article: ha-'el, " the [true] God" (e.g., Ps. 19:31, 33, 48 ; 57:3). Like 'elohim, el can be employed in reference to an "alien god" (Deut. 32:12; Mal. 2:11) or a " strange god" (Ps. 44:21; 81:10). It can also have the plural form ' elim, " heavenly beings" (Ex. 15:11). In contrast to the extremely common word ' elohim, el occurs relatively seldom, except in archaic or archaizing poetry, as in Job and Psalms. But 'el and, rarely, 'elohim are used when the term is modified by one or more adjectives, e.g., "an impassioned God" (e.g., Ex. 20:5; 34:14), "a God compassionate and gracious" (e.g., Ex. 34:6; Ps. 86: 15). Moreover, 'el, not 'elohim, is used when God is contrasted with man, i.e., the divine contrasted with the human (Num. 23:19; Isa. 31:3; Ezek. 28:9; Hos. 11:9; Job 25:4). As an element in theophoric names, 'el, not 'elohim, is used often as the first element, e.g., Elijah, Elisha, and Elihu, and even more often as the last element, e.g., Israel, Ishmael, and Samuel. Of special interest are the divine names of which EI is the first element: ' EI 'Elyon, 'EI 'Olam, 'EI Shaddai, 'EI Ro'i, and 'EI Berit. See appendix at back of book for further information.

"' Eloha, 'Elohim. The word 'eloha "God" and its plural 'elohim, is apparently a lengthened form of 'EI (cf. Aramaic 'elah. Arabic ''ilah). The singular 'eloha is of relatively rare occurrence in the Bible outside of Job, where it is found about forty times. It is very seldom used in reference to a pagan god and then only in a late period (Dan. 11:37; II Chron. 32:5). In all other cases it refers to the God of Israel (e.g., Deut. 32:15; Ps. 50:11; 139:19; Prov. 30:5; Job 3:4, 23). The plural form 'elohim is used not only of pagan "gods" (e.g., Ex. 12:12; 18:11; 20:3), but also of an individual pagan "god" (Judg. 11:24; II Kings 1:2ff.) and even of a "goddess" (I Kings 11:5). In reference to Israel's "God" it is used extremely often - more than 2,000 times - and often with the article, ha-'elohim, " the [true] God." Occasionally, the plural form 'elohim, even, when used of the God of Israel is construed with a plural verb or adjective (e.g., Gen. 20:13; 35:7; Ex. 32:4, 8; II Sam. 7:23; Ps. 58:12), especially in the expression 'elohim hayyim, "the living God." In the vast majority of cases, however, the plural form is treated as if it were a noun in the singular. The odd fact that Hebrew uses a plural noun to designate the sole God of Israel has been explained in various ways. ...Some scholars take it as a plural that expresses an abstract idea (e.g., zekunim, " old age"; ne'urim, " time of youth"), so that 'Elohim would really mean " the Divinity."...In the ancient Near East of the second half of the second millennium B.C.E. there was a certain trend toward quasi-monotheism, and any god could be given the attributes of any other god, so that an individual god could be addressed as 'elohai, "my gods" or 'adonai, "my lords." The early Israelites felt no inconsistency in referring to their sole God in these (plural) terms. The word 'elohim is employed also to describe someone or something as godlike, preternatural, or extraordinarily great.

"YHWH. The personal name of the God of Israel is written in the Hebrew Bible with the four consonants YHWH and is referred to as the " Tetragrammaton." At least until the destruction of the First Temple in 586 B.C.E. this name was regularly pronounced with its proper vowels, as is clear from the *Lachish Letters, written shortly before that date. But at least by the third century B.C.E. the pronunciation of the name YHWH was avoided, and Adonai, " the Lord," was substituted for it, as evidenced by the use of the Greek word Kyrios, " Lord," for YHWH in the Septuagint, the translation of the Hebrew Scriptures that was begun by Greek-speaking Jews in that century. Where the combined form 'Adonai YHWH occurs in the Bible, this was read as 'Adonai 'Elohim, " Lord God." In the early Middle Ages, when the consonantal text of the Bible was supplied with vowel points to facilitate its correct traditional reading, the vowel points for 'Adonai with one variation - a sheva with the first yod of YHWH instead of the hataf-patah under the aleph of 'Adonai - were used for YHWH, thus producing the form YeHoWaH. When Christian scholars of Europe first began to study Hebrew, they did not understand what this really meant, and they introduced the hybrid name " Jehovah." In order to avoid pronouncing even the sacred name 'Adonai for YHWH, the custom was later introduced of saying simply in Hebrew ha-Shem (or Aramaic Shema', "the Name") even in such an expression as "Blessed be he that cometh in the name of YHWH" (Ps. 118:26). The avoidance of pronouncing the name YHWH is generally ascribed to a sense of reverence. More precisely, it was caused by a misunderstanding of the Third Commandment (Ex. 20:7; Deut. 5:11) as meaning "Thou shalt not take the name of YHWH thy God in vain," whereas it really means "You shall not swear falsely by the name of YHWH your God" (JPS).

"The true pronunciation of the name YHWH was never lost. Several early Greek writers of the Christian Church testify that the name was pronounced "Yahweh." This is confirmed, at least for the vowel of the first syllable of the name, by the shorter form Yah, which is sometimes used in poetry (e.g., Ex. 15:2) and the -yahu or -yah that serves as the final syllable in very many Hebrew names. In the opinion of many scholars, YHWH is a verbal form of the root hwh, which is an older variant of the root hyh "to be." The vowel of the first syllable shows that the verb is used in the form of a future-present causative hiph'il, and must therefore mean " He causes to be, He brings into existence." The