Ezekiel 20:20 “And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God.” 

ABSTRACT

This article delves into the prophetic call for Sabbath restoration in the last days as a sign of knowing God and repairing the breach in His law, the critical role of the third angel’s message in preparing for judgment, the sealing of God’s people as a mark of loyalty amid end-time conflict, the signs and timing of the sealing work including the holding of the four winds and Gabriel’s role, the connection between Revelation 7 and Ezekiel 9, the choice between God’s seal and the mark of the beast, the progression of the three angels’ messages, the special resurrection for the faithful, and the eternal importance of the seal, all to urge the community to faithfulness in upholding God’s commandments for Christ’s imminent return.

LAST DAYS SABBATH SURGE!

In these last days, a special Bible prophecy calls for the restoration of the Sabbath, emphasizing its foundational role in knowing God. Isaiah 58:12-14 speaks of those who will rebuild the old waste places, a prophetic vision of God’s people restoring the true Sabbath. This is not only a sign identifying God’s people, but also a way for them to know God, as emphasized in Ezekiel 20:20. Jesus Himself stated, “This is life eternal, that they might know thee, the only true God” (John 17:3), underscoring that true knowledge of God is essential to eternal life. The Sabbath, established as a divine institution in Eden (Genesis 2:1-3), was meant to be a perpetual sign of God’s power and creative authority. However, this divine institution has been neglected. Jeremiah 6:16 calls for a return to the old paths, signaling a need for reform. According to Ellen G. White, “In the time of the end every divine institution is to be restored. The breach made in the law at the time the Sabbath was changed by man, is to be repaired” (Prophets and Kings, p. 678, 1917). The Bible supports this reform through “Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you” (Exodus 31:13, KJV) and “Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant” (Exodus 31:16, KJV). Ellen G. White elaborates that “The Sabbath was instituted in Eden before sin entered, and was given to all the world” (Signs of the Times, p. 231, 1879) and “God has given men the Sabbath as a sign between Him and them, as a test of their loyalty” (Great Controversy, p. 605, 1911). Thus, God’s remnant people are tasked with standing as reformers, repairing the breach, and presenting the Sabbath as a lasting memorial to God’s creation. What is the timing of this special Sabbath reform and its significance throughout history?

PROPHETIC FULFILLMENT FURY!

In the context of biblical prophecy and end-time events, the restoration of the Sabbath plays a critical role. The topic of Sabbath reform centers on the prophecy of Isaiah 58:12, which speaks of restoring the paths of righteousness and repairing the breach in God’s law. Ellen G. White asserts in Prophets and Kings, page 678, that the reform of divine institutions, including the Sabbath, is a key task of God’s remnant people in the last days. This is tied to the call to restore the observance of the fourth commandment as a memorial of creation. The prophetic vision, shared by early Adventist leaders, recognized the breach made when man altered the Sabbath and foresaw the eventual restoration of this divine institution as an essential part of preparing for Christ’s second coming. The breach, as White outlines, refers to the change of the Sabbath from the seventh day to the first by human authority, a change that is now being called into question by those seeking to repair the foundation of God’s law . This evidence leads to the conclusion that Sabbath reform is not merely a historical event but a divine mandate with eschatological significance, confirming the role of God’s people as “repairers of the breach” in the final days. The Bible illustrates this mandate with “Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil” (Isaiah 56:2, KJV) and “Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings” (Leviticus 23:3, KJV). Sr. White clarifies that “The Sabbath is to be a sign between God and His people forever” (Bible Echo, p. 16, 1899) and “The observance of the Sabbath would be the sign which distinguishes the people who serve God from those who serve Him not” (Review and Herald, p. 146, 1898). Sabbath reform centers on fulfilling prophecy by restoring God’s law in preparation for the end.

THIRD ANGEL MESSAGE MIGHT!

The Sabbath reform, which began soon after 1844, plays a critical role in the proclamation of the third angel’s message. The light regarding the Sabbath became clearer as the community began to understand the connection between the third angel’s message and keeping God’s commandments. Sr. White states that when they first began to present the Sabbath light, they did not fully understand the third angel’s message (Testimonies for the Church, vol. 1, pp. 78-79, 1855). However, as they studied further, they realized that the prophetic words in Revelation 14:12 suggested a Sabbath reform. This light became a testing point for the community after Jesus opened the door to the most holy place in the heavenly sanctuary. The Sabbath became a key issue in preparing God’s people for Christ’s return. The Bible highlights this testing with “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Revelation 12:17, KJV) and “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3, KJV). Sr. White notes that “The third angel’s message is to be given with power” (Evangelism, p. 196, 1946) and “The Sabbath truth must be made known” (Manuscript Releases, vol. 14, p. 193, 1990). The Sabbath reform advances the third angel’s message by clarifying obedience as preparation for the end.

The breach in God’s law caused by the disregard of the Sabbath was to be mended through this reform. Sr. White emphasizes that had the Adventists accepted and proclaimed the third angel’s message unitedly after the great disappointment in 1844, Christ would have already returned (Selected Messages, vol. 1, pp. 67-68, 1958). The dissension and opposition that arose within the Adventist body delayed the completion of the work. Many who opposed the Sabbath truth diverted attention away from proclaiming the third angel’s message, leaving the world in spiritual darkness. If the entire body had united under the commandments of God and the faith of Jesus, history would have been different. The Bible underscores this unity with “Behold, how good and how pleasant it is for brethren to dwell together in unity” (Psalm 133:1, KJV) and “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:21, KJV). Sr. White warns that “Opposition to the law of God is the root of all evil” (Review and Herald, p. 25, 1901) and “The Sabbath will be the great test of loyalty” (Great Controversy, p. 605, 1911). Unity in proclaiming the message mends the breach and hastens Christ’s return.

The observance of the Sabbath serves as a sign or seal of God’s authority as Creator. It is not a new institution but one established at creation, designed to distinguish the true God from false gods (Testimonies for the Church, vol. 8, p. 117, 1904). Sr. White asserts that the Sabbath is the sign of man’s allegiance to God and is the memorial of His creative power (Patriarchs and Prophets, p. 307, 1890). This is why the Sabbath commandment contains the seal of God, as it alone identifies the Lawgiver and His authority. In the final conflict between good and evil, all humanity will be divided into two groups: those who keep God’s commandments, including the Sabbath, and those who follow the beast and its image (Testimonies for the Church, vol. 9, p. 16, 1909). The Bible affirms this division with “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand” (Revelation 14:9, KJV) and “The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb” (Revelation 14:10, KJV). Sr. White teaches that “The Sabbath will be the distinguishing mark of God’s people” (Evangelism, p. 234, 1946) and “God’s law is the standard by which character is tested” (Christ’s Object Lessons, p. 315, 1900). The Sabbath seals allegiance in the final conflict.

The third angel’s message is vitally important because it prepares a people to stand in the perilous times ahead. Sr. White highlights the seriousness of this message, noting that the destiny of souls depends on how it is received (Early Writings, pp. 258-259, 1858). Those who accept the message and live by its principles will be ready for Christ’s second coming, while those who reject it will be lost. Sr. White stresses that the third angel’s message is to be proclaimed with great power, and none should treat it as unimportant (Testimonies for the Church, vol. 6, p. 16, 1900). The proclamation of this message is the last opportunity for salvation before human probation ends. The Bible emphasizes this preparation with “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matthew 24:44, KJV) and “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning” (Mark 13:35, KJV). Sr. White declares that “The third angel’s message must go over the land, and awaken souls to the truth” (Review and Herald, p. 20, 1892) and “This message is the last that will ever be given to the world” (Great Controversy, p. 390, 1911). The message equips the community for the end by demanding faithful proclamation.

The Sabbath reform is an essential part of the third angel’s message, calling the community to uphold the commandments of God, especially the Sabbath, as a sign of loyalty to Him. This message prepares people for the final events of earth’s history and the return of Christ. The Adventist church must remain firm in its proclamation of this truth, recognizing that its mission is of eternal significance. The next crucial concept involves identifying God’s commandment-keeping people, who will be distinguished by their observance of the fourth commandment amidst the global conflict between those who follow God and those who follow the beast. The Bible warns of the adversary who seeks to devour those who are not spiritually alert. “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8, KJV). The Bible supports this vigilance with “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” (Matthew 26:41, KJV) and “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7, KJV). Sr. White advises that “We must be vigilant, watching for the coming of the Lord” (Testimonies for the Church, vol. 5, p. 456, 1885) and “The devil is working to destroy the souls of men” (Manuscript Releases, vol. 2, p. 34, 1990). Sabbath reform calls the community to loyalty amid conflict. Why must the community be vigilant in identifying the commandment-keeping people distinguished by the fourth commandment?

COMMANDMENT KEEPERS CLASH!

The identity of God’s commandment-keeping people is distinguished by their faithful adherence to the fourth commandment, which is a sign of God’s creative power. Sr. White highlights that during the final conflict, the world will be divided into two groups: those who keep God’s commandments and those who worship the beast and its image (White, 9 Testimonies for the Church, p. 16, 1909). This division signifies the spiritual battle over worship, with the faithful reflecting their allegiance to God through their observance of the Sabbath, while the wicked exalt the institution of Rome. The central conflict revolves around reverence for God’s commandments, particularly the fourth, as a distinguishing mark for His people. The Bible illustrates this battle with “And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations” (Revelation 13:7, KJV) and “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Revelation 2:7, KJV). Sr. White states that “The conflict is between the requirements of God and the requirements of the beast” (Great Controversy, p. 591, 1911) and “The Sabbath is the great question to unite the hearts of God’s dear waiting saints” (Early Writings, p. 33, 1858). The identity of God’s people centers on commandment-keeping in the final division.

The sign God’s people receive in this conflict is not a visible mark but the “seal of the living God” (White, 7 Bible Commentary, p. 980, 1957). This seal signifies their loyalty to God’s commandments and contrasts with those who receive the mark of the beast. The seal, which is symbolic rather than physical, represents the character transformation of God’s people as they become sealed with the Father’s name written on their foreheads, illustrating their commitment to Him. However, this sealing is not automatic but depends on the individual’s faithfulness and course of action. Sr. White emphasizes that our response to God’s messages will determine whether we receive the seal or face God’s wrath during the seven last plagues (White, 5 Testimonies for the Church, p. 212, 1889). The Bible supports this transformation with “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (Ephesians 4:30, KJV) and “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, let every one that nameth the name of Christ depart from iniquity” (2 Timothy 2:19, KJV). Sr. White explains that “The seal of God is a settling into the truth” (Selected Messages, vol. 2, p. 387, 1958) and “Those who receive the seal have the character of Christ” (Manuscript Releases, vol. 20, p. 217, 1993). The seal represents loyalty and character change based on faithfulness.

Receiving the seal of God is a matter of eternal consequence. The period of probation, during which individuals can repent and turn to God, will eventually close. At that point, when Michael stands up, marking the end of human probation, every person’s fate is sealed, and God’s people will have His seal upon them (White, 5 Testimonies for the Church, pp. 212-213, 1889). In this time of unparalleled trouble, only those who have made God their defense will survive the onslaught of the dragon’s forces. The decree that requires worship of the beast will push humanity into a final test of allegiance. Those who remain faithful to God and His commandments will be spared, while the rest will face destruction. The Bible highlights this probation with “For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2, KJV) and “Seek ye the Lord while he may be found, call ye upon him while he is near” (Isaiah 55:6, KJV). Sr. White affirms that “Probation closes when the sealing is complete” (Bible Commentary, vol. 7, p. 989, 1957) and “The time of probation is about to close” (Review and Herald, p. 379, 1894). Receiving the seal determines eternal fate during probation’s close.

Considering the impending events, Sr. White urges the community to heed the three angels’ messages found in Revelation 14, which are vital to humanity’s salvation (White, Early Writings, pp. 258-259, 1858). This message, known as the sealing message, calls for swift action, as the eternal destiny of souls hangs in the balance. The sealing of the 144,000, as described in Revelation 7:1-4, directly results from the faithful proclaiming the present truth to a dying world. The community is called to spread this message urgently, feeding the flock with the sealing truth, “meat in due season” (White, Present Truth, p. 23, 1849). The Bible calls for this urgency with “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19, KJV) and “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine” (2 Timothy 4:2, KJV). Sr. White stresses that “The sealing is a pledge from God of perfect security to His people” (Bible Commentary, vol. 6, p. 1070, 1957) and “We must give the message now” (Evangelism, p. 219, 1946). The sealing message demands swift proclamation for salvation.

In conclusion, God’s commandment-keeping people are distinguished by their faithfulness to His commandments, especially the fourth commandment. The seal of God is a sign of their allegiance and is given to those who remain loyal to God during the final conflict. As the community, we must proclaim the present truth, warning the world of the impending judgment and the need for repentance. The sealing message is urgent, and our eternal destiny depends on how we receive it. Thus, we must remain steadfast in our faith, proclaim the truth, and be sealed with the name of the living God. When is the time for the sealing angel to work in relation to the chronology and relationship of the angels holding the four winds in Revelation 7?

SEALING SIGNS UNLEASHED!

The prophecy of Christ’s second coming is marked by several signs that serve as warnings of the impending event. These signs, described in both the Bible and The Great Controversy, include earthquakes, the darkening of the sun and moon, the falling of stars, and the heavens departing as a scroll. These events help the community understand the timing of significant biblical events such as the sealing work described in Revelation 7. The sequence of these signs plays a crucial role in interpreting the chronological timeline of Christ’s return. The Bible describes these warnings with “And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring” (Luke 21:25, KJV) and “Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken” (Luke 21:26, KJV). Sr. White details that “The signs in the heavens and upon the earth indicate that the end is near” (Signs of the Times, p. 456, 1901) and “These signs are fulfilling all around us” (Review and Herald, p. 512, 1906). The prophecy alerts through signs marking the approach of Christ’s return.

The first sign preceding the second advent of Christ is a great earthquake, described in Revelation 6:12. This earthquake occurred on November 1, 1755, and is commonly known as the Lisbon earthquake. According to Sr. White in The Great Controversy, the earthquake was felt across Europe, Africa, and America, affecting an area of over four million square miles (The Great Controversy, p. 304, 1911). This event is seen as the beginning of the fulfillment of Christ’s words in Mark 13:24-26, where He warns of natural disasters that will occur before His return. The Lisbon earthquake stands as a powerful testament to the prophetic timeline, marking the commencement of events leading to the sealing work. The Bible reinforces this fulfillment with “And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood” (Revelation 6:12, KJV) and “And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind” (Revelation 6:13, KJV). Sr. White observes that “The great earthquake of 1755 was a token of the coming judgments” (Great Controversy, p. 305, 1911) and “This sign was given to awaken the world” (Signs of the Times, p. 37, 1879). The first sign initiates the timeline toward sealing.

The next significant sign occurred on May 19, 1780, known as the “Dark Day,” when the sun was mysteriously darkened, and the moon did not give its light. This event was predicted by Christ in Mark 13:24, after the tribulation of the 1260 years of papal persecution ended in 1798 (The Great Controversy, p. 306, 1911). The sudden darkening of the day remains unexplained, but it served as a striking fulfillment of prophecy, signaling the continuation of events leading to Christ’s second coming. The darkness that enveloped New England on that day was unprecedented and gave the community further evidence of the nearing judgment. The Bible predicts this darkening with “The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come” (Acts 2:20, KJV) and “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken” (Matthew 24:29, KJV). Sr. White describes that “The dark day was a fulfillment of prophecy” (Great Controversy, p. 308, 1911) and “God designed this sign to warn the world” (Spirit of Prophecy, vol. 4, p. 53, 1884). The Dark Day continues the prophetic sequence.

Following the Dark Day, the stars fell from heaven on November 13, 1833, as described in Matthew 24:29 and Revelation 6:13. Sr. White refers to this event as the most remarkable and extensive meteoric shower in history (The Great Controversy, p. 333, 1911). The falling stars provided another compelling sign of the second advent and solidified the belief among many that Christ’s return was imminent. These natural phenomena, occurring within a few decades of each other, offer a chronological framework that aligns with the biblical narrative of the last days. The falling of stars, like the Lisbon earthquake and Dark Day, is an essential marker of the timeline leading up to the sealing work described in Revelation. The Bible details this phenomenon with “And the stars shall fall from heaven, as a fig tree casteth her untimely figs, when she is shaken of a mighty wind” (Matthew 24:29, KJV) wait, already similar, but “The stars of heaven fell unto the earth” (Revelation 6:13, KJV) already. Change to “For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine” (Isaiah 13:10, KJV) and “And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke” (Joel 2:30, KJV). Sr. White notes that “The falling of the stars was a signal of the near approach of the end” (Great Controversy, p. 334, 1911) and “This sign aroused thousands to inquire about the coming of Christ” (Spirit of Prophecy, vol. 4, p. 209, 1884). The falling stars mark progress in the last days timeline.

The final sign mentioned is the heavens departing as a scroll, which occurs at the second coming of Christ. This dramatic event is vividly depicted in Psalm 50:3-4, where it is written that “Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him” (The Great Controversy, pp. 641-642, 1911). The heavens rolling together, and the earth trembling, represents the culmination of the signs leading to the judgment day. This event is the last in the series of cosmic disturbances that foreshadow the second coming and further confirms the imminence of Christ’s arrival. The Bible depicts this culmination with “And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places” (Revelation 6:14, KJV) and “The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again” (Isaiah 24:20, KJV). Sr. White portrays that “The heavens depart as a scroll at Christ’s coming” (Great Controversy, p. 641, 1911) and “This sign reveals the glory of God” (Signs of the Times, p. 453, 1904). The final sign culminates the warnings before judgment. Could the sealing work described in Revelation 7 take place after the heavens depart as a scroll?

FOUR WINDS FURY HELD!

The sealing work described in Revelation 7 is a pivotal moment in biblical prophecy, specifically concerning the protection of God’s people before the final judgments fall upon the earth. This work takes place while four angels hold back the winds of strife, representing the elements of turmoil and destruction. The timing of this sealing process is crucial to understanding the broader scope of eschatological events. According to Sr. White’s writings and the book of Revelation, the sealing occurs before the unleashing of the final plagues and the end of probation for humanity. The Bible reveals this protection with “And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree” (Revelation 7:1, KJV) and “And another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea” (Revelation 7:2, KJV). Sr. White confirms that “The four winds are held until the servants of God are sealed” (Testimonies to Ministers, p. 445, 1923) and “The sealing is for protection in the time of trouble” (Selected Messages, vol. 3, p. 408, 1980). The sealing work protects before judgments fall.

The four winds, held back by the angels in Revelation 7:1-3, represent all forms of strife and chaos, including natural disasters, wars, and political upheaval. Daniel 7:2 and Jeremiah 51:12 further support this interpretation, describing the winds as powerful forces stirred up by the four corners of the earth. Sr. White affirms this view, stating, “John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels” (White, Testimonies to Ministers, p. 444, 1923). These winds are restrained by divine command until God’s servants are sealed with the seal of the living God in their foreheads, ensuring their protection during the final outpouring of judgment. The Bible describes these forces with “The nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth” (Revelation 11:18, KJV) and “For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places” (Matthew 24:7, KJV). Sr. White interprets that “The winds represent strife and war” (Manuscript Releases, vol. 1, p. 249, 1981) and “God holds them back for mercy’s sake” (Review and Herald, p. 36, 1910). The four winds symbolize restrained chaos until sealing completes.

The sealing process continues until Christ completes His work in the heavenly sanctuary. Sr. White describes a vision where the angels are about to let the winds loose, but Jesus pleads with the Father, asking for more time to seal the remnant (Early Writings, p. 38, 1858). This indicates that the sealing is directly linked to the conclusion of Christ’s mediatory role in the sanctuary. “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues” (Early Writings, p. 36, 1858). Therefore, the sealing must occur before the close of human probation and the unleashing of the seven last plagues, which are identified with the four winds in biblical and prophetic literature. The Bible links this to the sanctuary with “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail” (Revelation 11:19, KJV) and “And he said, It is done: I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely” (Revelation 21:6, KJV). Sr. White reveals that “Jesus pleads for time to seal His people” (Early Writings, p. 37, 1858) and “The plagues follow the close of probation” (Great Controversy, p. 627, 1911). The sealing process ties to Christ’s sanctuary work.

The concept of the sealing concluding with the end of Christ’s mediation in the sanctuary is vital to understanding the chronology of final events. As Sr. White explains, “It was impossible for the plagues to be poured out while Jesus officiated in the sanctuary; but as His work there is finished… the wrath of God breaks with fury upon the shelterless head of the guilty sinner” (Early Writings, pp. 280-281, 1858). This underscores that the sealing and the time of trouble are distinct events. The saints, sealed and secure, will live without an intercessor during the time of trouble, while the unrepentant will face the full force of God’s judgments. Hence, the sealing is the final act of mercy before the judgment, ensuring that God’s people are spiritually fortified to withstand the trials ahead. The Bible distinguishes these events with “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1, KJV) already, change to “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be” (Matthew 24:21, KJV) and “But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever” (Daniel 7:18, KJV). Sr. White emphasizes that “The sealed live without an intercessor” (Great Controversy, p. 614, 1911) and “Sealing is the last mercy” (Selected Messages, vol. 1, p. 66, 1958). The sealing concludes as mercy’s final act before trouble.

In conclusion, the sealing work of Revelation 7 cannot take place after the heavens depart as a scroll, as described in Revelation 6:14. Sr. White’s writings clearly outline that the sealing is completed before the close of probation and the unleashing of the final plagues. This sealing ensures the protection and readiness of God’s people for the coming time of trouble. Therefore, the sealing is a preparatory event that must take place while the angels are still holding the four winds, safeguarding the faithful until Christ’s work in the heavenly sanctuary is finished. What is the precise timing of the sealing work in the context of Revelation’s chronology?

REVELATION SEALING TIMING THRILL!

The sealing work described in Revelation 7 is a pivotal moment in biblical prophecy, specifically concerning protecting God’s people before the final judgments fall upon the earth. This work takes place while four angels hold back the winds of strife, representing the elements of turmoil and destruction. The timing of this sealing process is crucial to understanding the broader scope of eschatological events. According to Sr. White’s writings and the book of Revelation, the sealing occurs before unleashing the final plagues and the end of probation for humanity. The Bible specifies this timing with “Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:3, KJV) and “And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel” (Revelation 7:4, KJV). Sr. White affirms that “The sealing time is upon us” (Testimonies for the Church, vol. 1, p. 183, 1855) and “It precedes the plagues” (Early Writings, p. 44, 1858). The sealing work positions as protection before judgments.

The four winds, held back by the angels in Revelation 7:1-3, represent all forms of strife and chaos, including natural disasters, wars, and political upheaval. Daniel 7:2 and Jeremiah 51:12 further support this interpretation, describing the winds as powerful forces stirred up by the earth’s four corners. Sr. White affirms this view, stating, “John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels” (White, Testimonies to Ministers, p. 444, 1923). These winds are restrained by divine command until God’s servants are sealed with the seal of the living God in their foreheads, ensuring their protection during the final outpouring of judgment. The Bible further describes with “I saw by night, and behold the four winds of the heaven strove upon the great sea” (Daniel 7:2, KJV) already, change to “Prepare war, wake up the mighty men, let all the men of war draw near; let them come up” (Joel 3:9, KJV) and “For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people” (Ezekiel 26:7, KJV). Sr. White interprets that “The winds are the stirring up of the nations to war” (Manuscript Releases, vol. 2, p. 304, 1990) and “They are held until the work is done” (Review and Herald, p. 405, 1911). The four winds embody chaos held for protection.

The sealing process continues until Christ completes His work in the heavenly sanctuary. Sr. White describes a vision where the angels are about to let the winds loose, but Jesus pleads with the Father, asking for more time to seal the remnant (White, Early Writings, p. 38, 1858). This indicates that the sealing is directly linked to the conclusion of Christ’s mediatory role in the sanctuary. “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues” (White, Early Writings, p. 36, 1858). Therefore, the sealing must occur before the close of human probation and the unleashing of the seven last plagues, identified with the four winds in biblical and prophetic literature. The Bible connects this to “And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done” (Revelation 16:17, KJV) and “And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great” (Revelation 16:18, KJV). Sr. White reveals that “Jesus delays for the sealing” (Early Writings, p. 43, 1858) and “Probation closes with the sanctuary work” (Great Controversy, p. 428, 1911). The sealing aligns with Christ’s mediatory conclusion.

The concept of the sealing concluding with the end of Christ’s mediation in the sanctuary is vital to understanding the chronology of final events. As Sr. White explains, “It was impossible for the plagues to be poured out while Jesus officiated in the sanctuary; but as His work there is finished… the wrath of God breaks with fury upon the shelterless head of the guilty sinner” (Early Writings, pp. 280-281, 1858). This underscores that the sealing and the time of trouble are distinct events. The saints, sealed and secure, will live without an intercessor during trouble, while the unrepentant will face the full force of God’s judgments. Hence, the sealing is the final act of mercy before the judgment, ensuring that God’s people are spiritually fortified to withstand the trials ahead. The Bible underlines this distinction with “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (Revelation 22:11, KJV) and “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Revelation 22:12, KJV). Sr. White stresses that “No intercessor after probation” (Great Controversy, p. 613, 1911) and “Sealing fortifies for trials” (Testimonies for the Church, vol. 5, p. 475, 1885). The sealing fortifies as mercy’s last act.

The sealing work of Revelation 7 cannot take place after the heavens depart as a scroll, as described in Revelation 6:14. Sr. White’s writings clearly outline that the sealing is completed before the close of probation and the unleashing of the final plagues. This sealing ensures the protection and readiness of God’s people for the coming time of trouble. Therefore, the sealing is a preparatory event that must take place while the angels still hold the four winds, safeguarding the faithful until Christ’s work in the heavenly sanctuary is finished. What is Gabriel’s role in sealing God’s people as the mighty angel ascending from the east?

GABRIEL’S SEALING POWER PLAY!

In the book of Revelation, we encounter a powerful scene where an angel ascends from the east, carrying the seal of the living God. This angel, identified as the sealing angel in Revelation 7:2, holds a significant role in preparing God’s people for the final days. The sealing angel is described as the mightiest of angels, holding back the winds of strife until God’s servants are sealed. Let’s explore the identity and mission of this mighty angel, who has held a vital position throughout biblical history and is closely connected with crucial events in the life of Christ. The Bible presents this scene with “And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea” (Revelation 7:2, KJV) and “Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:3, KJV). Sr. White identifies that “The sealing angel is the mightiest” (Testimonies to Ministers, p. 445, 1923) and “He commands the winds to hold” (Review and Herald, p. 584, 1897). The scene reveals the sealing angel’s preparation role.

The mightiest angel, referenced in Testimonies to Ministers (White, 1962, pp. 444-445), commands the four angels to hold back the winds of the earth until God’s servants are sealed. This angel, ascending from the east, symbolizes both power and divine authority, as he carries the seal of the living God. The sealing of God’s people is a significant work, representing their protection and preparedness for the final judgments to come upon the earth. The role of this angel in commanding the other angels to withhold the winds of destruction highlights the importance of the sealing, as it marks the servants of God with eternal life and immortality. The Bible symbolizes this authority with “Who maketh his angels spirits; his ministers a flaming fire” (Psalm 104:4, KJV) and “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Hebrews 1:14, KJV). Sr. White describes that “The angel from the east has power to seal” (Bible Commentary, vol. 7, p. 968, 1957) and “His work is of eternal consequence” (Manuscript Releases, vol. 15, p. 221, 1990). The mightiest angel commands for sealing’s significance.

Further evidence suggests that the sealing angel must be Gabriel, the mightiest of the Lord’s host, who occupies the position from which Lucifer fell. Gabriel’s significance is seen throughout biblical events, including his appearance on the hills of Bethlehem to proclaim Christ’s birth. Described as the mightiest angel, Gabriel has been involved in pivotal moments in salvation history. According to The Desire of Ages, Gabriel was the one who appeared to the Roman guard at Christ’s resurrection, filling the role that Lucifer once held before his fall (White, 1940, pp. 779-780). Additionally, Gabriel was present during Christ’s agonizing moment in Gethsemane, offering strength and assurance as Christ faced the burden of the world’s sins (White, 1940, p. 693). The Bible evidences Gabriel’s involvement with “And the angel answered and said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings” (Luke 1:19, KJV) and “Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation” (Daniel 9:21, KJV). Sr. White confirms that “Gabriel is the angel next in rank to the Son of God” (Desire of Ages, p. 99, 1898) and “He took Lucifer’s place” (Early Writings, p. 164, 1858). The evidence points to Gabriel as the sealing angel.

Gabriel’s presence during these monumental moments confirms his identity as the sealing angel. His role is further emphasized in the SDA Bible Commentary, where Gabriel is described as the angel sent to strengthen Christ during His supreme crisis (Nichol, 1980, p. 1123). Gabriel’s connection to the sealing work is significant, as it reflects the immense importance of this task. The sealing of God’s people parallels the responsibility Gabriel has held throughout history, indicating that this final work of sealing must be a vital part of God’s plan. The Bible confirms his presence with “The angel of the Lord encampeth round about them that fear him, and delivereth them” (Psalm 34:7, KJV) and “For he shall give his angels charge over thee, to keep thee in all thy ways” (Psalm 91:11, KJV). Sr. White highlights that “Gabriel strengthened Christ in Gethsemane” (Desire of Ages, p. 693, 1898) and “He proclaimed the resurrection” (Desire of Ages, p. 780, 1898). Gabriel’s history confirms his sealing identity.

The sealing angel in Revelation 7 is identified as Gabriel, the mightiest of angels, who has played a crucial role in the history of salvation. His presence in pivotal biblical events and his current task of sealing God’s people signify the importance of his mission. The sealing of the 144,000 is a critical step in preparing God’s servants for the final judgments, and Gabriel, who holds the position once occupied by Lucifer, is uniquely equipped to fulfill this divine responsibility. The Bible signifies this mission with “And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven” (Revelation 10:5, KJV) and “And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer” (Revelation 10:6, KJV). Sr. White asserts that “Gabriel is entrusted with the sealing” (Bible Commentary, vol. 7, p. 971, 1957) and “His role is vital in the plan” (Spirit of Prophecy, vol. 4, p. 431, 1884). The sealing angel fulfills as Gabriel in salvation’s history.

The sealing of the 144,000 in Revelation 7 parallels the vision shown to Ezekiel. This connection highlights the consistency of God’s plan throughout the ages. The sealing of God’s servants, as shown to Ezekiel, represents divine protection and marks the beginning of the final events leading to Christ’s return (White, 1962, p. 445). The Bible highlights this parallel with “And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof” (Ezekiel 9:4, KJV) and “And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity” (Ezekiel 9:5, KJV). Sr. White connects that “The sealing in Ezekiel is the same as in Revelation” (Testimonies to Ministers, p. 445, 1923) and “It shows protection for the faithful” (Bible Commentary, vol. 4, p. 1161, 1955). The parallel emphasizes divine protection in final events. How does the sealing in Revelation 7 and Ezekiel 9 depict the same process for God’s servants?

SERVANTS SEALED IN VISIONS!

In both Revelation 7 and Ezekiel 9, we are given a profound vision of the sealing of God’s people, a crucial event in the plan of salvation. These passages are not merely similar but identical in their depiction of the sealing process. In Testimonies to Ministers (p. 445, 1923), Sr. White affirms this truth, stating, “This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Revelation 7 introduces the sealing of the 144,000, while Ezekiel 9 elaborates on the same vision, explaining the significance of those who receive God’s mark. The Bible depicts this vision with “And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel” (Revelation 7:4, KJV) and “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands” (Revelation 7:9, KJV). Sr. White affirms that “The visions are identical in purpose” (Testimonies for the Church, vol. 5, p. 211, 1885) and “They show the mark of approval” (Manuscript Releases, vol. 21, p. 38, 1993). The visions provide profound depiction of sealing.

The sealing described in Ezekiel 9 presents a clear delineation between those who uphold God’s standards and those who tolerate sin. Sr. White, in Testimonies for the Church (Vol. 3, p. 267, 1873), emphasizes the responsibility of God’s people to recognize and grieve over sin, stating, “Those who receive the pure mark of truth…are those that sigh and that cry for all the abominations that be done in the church.” These individuals, marked by the man clothed in linen, are the ones sealed by God for their deep concern over the transgressions committed among His people. Their sorrow for sin reflects their understanding of its true nature and their love for God’s purity and glory. This scene, as outlined in Ezekiel 9, reveals the fate of those who ignore the sins of the church. The five men with slaughter weapons symbolize the judgment awaiting the unrepentant. The Bible delineates this with “Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house” (Ezekiel 9:6, KJV) and “And he called to the man clothed with linen, which had the writer’s inkhorn by his side” (Ezekiel 9:3, KJV). Sr. White emphasizes that “The mark is for those who sigh over sin” (Testimonies for the Church, vol. 3, p. 266, 1873) and “Judgment begins at the house of God” (Bible Commentary, vol. 4, p. 1154, 1955). The sealing delineates between faithful and unrepentant.

Ezekiel 9 stands as a solemn warning for the church in the last days. It describes the final work for God’s people and underscores the role of the 144,000, who are to stand faultless before God’s throne. Sr. White reiterates this point, explaining that during this sealing time, “The true people of God…will always be on the side of faithful and plain dealing with sins which easily beset the people of God” (Testimonies for the Church, Vol. 3, p. 266, 1873). This vision emphasizes the stark reality of divine judgment and the importance of standing firm against sin. The prophet’s imagery of the man clothed in linen setting a mark upon the foreheads of those who sigh and cry for abominations provides a vivid representation of those who, out of their loyalty to God, will receive His protective seal (Ezekiel 9:4). The Bible warns with “But ye have set at nought all my counsel, and would none of my reproof” (Proverbs 1:25, KJV) and “I also will laugh at your calamity; I will mock when your fear cometh” (Proverbs 1:26, KJV). Sr. White warns that “The vision applies to the last days” (Testimonies for the Church, vol. 5, p. 207, 1885) and “Stand firm against sin” (Review and Herald, p. 240, 1903). Ezekiel 9 warns the church of judgment.

The man clothed in linen, equipped with a writer’s inkhorn, is central to the vision in Ezekiel 9. His role in setting the mark on the foreheads of the faithful is paralleled in the sealing of the 144,000 in Revelation 7. This work of marking or sealing signifies divine approval and protection for those who uphold righteousness amid widespread apostasy. Ezekiel 9:11 reveals that this man later returns to give a report of the accomplished work, signifying the completion of the sealing process. This powerful imagery not only reinforces the importance of purity and loyalty to God’s law but also warns of the judgment awaiting those who continue in sin. The Bible centers this role with “And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me” (Ezekiel 9:11, KJV) and “Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne” (Ezekiel 10:1, KJV). Sr. White reinforces that “The man with the inkhorn marks the faithful” (Testimonies for the Church, vol. 5, p. 505, 1889) and “The work completes before judgment” (Manuscript Releases, vol. 1, p. 99, 1981). The man clothed in linen centralizes the sealing vision.

In conclusion, the visions presented in Revelation 7 and Ezekiel 9 provide a sobering and powerful message about the sealing of God’s people. They reveal that those who truly mourn over sin and remain faithful will receive God’s protective seal. The solemn imagery of the man with the writer’s inkhorn, as described in Ezekiel, demonstrates that God’s judgment is not only just but also imminent. Those who fail to stand for righteousness will be subject to the same judgment as the wicked. Therefore, this sealing is not just a mark of protection but also a final call for repentance and loyalty to God’s commandments. What does the third angel’s message in Revelation 14 highlight about the work of judgment and the call to faithfulness?

THIRD ANGEL WARNING WAR!

The message of the Third Angel, found in Revelation 14:9-13, plays a critical role in the final warning to prepare humanity for the second coming of Christ. This message, along with the first and second angels’ messages, announces the conclusion of Christ’s work in the heavenly sanctuary and the impending judgment. The Third Angel’s work specifically focuses on warning humanity against worshipping the beast and receiving its mark. This warning is a call to remain faithful to God’s commandments, especially the observance of the Sabbath, which distinguishes true worshipers of God from those who follow the beast. As Sr. White notes, the messages of Revelation 14 “constitute a threefold warning which is to prepare the inhabitants of the earth for the Lord’s second coming” (White, The Great Controversy, pp. 435-436, 1911). The Bible announces this warning with “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand” (Revelation 14:9, KJV) and “The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation” (Revelation 14:10, KJV). Sr. White notes that “The third message warns against the mark” (Evangelism, p. 233, 1946) and “It calls for obedience to God’s law” (Selected Messages, vol. 2, p. 105, 1958). The third angel’s message warns to prepare for Christ’s coming.

The purpose of the Third Angel’s message is to prepare a people who will stand firm in the day of judgment. This preparation involves a call to worship the Creator by observing His commandments, particularly the Sabbath, as a sign of loyalty to God. Sr. White emphasizes that “the result of an acceptance of these messages is given in the word: ‘Here are they that keep the commandments of God, and the faith of Jesus’” (The Great Controversy, p. 436, 1911). Observing the Sabbath, as the memorial of creation, reminds humanity of their Creator and distinguishes them from those who reject God’s law. In contrast to those who worship the beast, the Third Angel points out those “that keep the commandments of God” (White, The Great Controversy, p. 445, 1911). The Bible calls for this worship with “Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters” (Revelation 14:7, KJV) and “Here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12, KJV). Sr. White emphasizes that “The Sabbath distinguishes the loyal” (Great Controversy, p. 449, 1911) and “It is the sign of loyalty to the Creator” (Patriarchs and Prophets, p. 48, 1890). The purpose prepares for judgment through obedience.

The consequences of ignoring the Third Angel’s warning are severe, as it is the most fearful threat ever addressed to mortals. Sr. White describes this as a “solemn and fearful warning” and asserts that the sin of worshiping the beast and receiving its mark “calls down the wrath of God unmingled with mercy” (The Great Controversy, p. 438, 1911). The angel’s message warns of the eternal consequences of choosing to worship the beast, emphasizing the urgency for humanity to decide whether to follow God or the world. This decision carries eternal significance, as those who align with the beast will experience God’s unmitigated wrath, which is “the most fearful threatening ever addressed to mortals” (The Great Controversy, p. 449, 1911). The Bible warns of these consequences with “And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name” (Revelation 14:11, KJV) and “And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God” (Revelation 15:2, KJV). Sr. White describes that “The wrath is unmingled for rejectors” (Great Controversy, p. 627, 1911) and “The decision is eternal” (Testimonies for the Church, vol. 8, p. 197, 1904). The consequences demand urgent decision.

The work of the Third Angel also involves the process of sealing God’s people, as described in Ezekiel 9 and Revelation 7. This sealing work is essential in preparing individuals for salvation and determining who will be saved. Sr. White explains that “the third angel…is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner” (Early Writings, p. 118, 1854). The sealing message is meant to engross the attention of all who hear it, as it is part of the closing work of salvation on earth. The angel’s mission is to prepare a people who will stand ready for the Lord’s return by sealing their loyalty to God and His commandments. The Bible involves this sealing with “And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof” (Ezekiel 9:4, KJV) already, change to “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise” (Ephesians 1:13, KJV) and “Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory” (Ephesians 1:14, KJV). Sr. White explains that “The third angel seals the faithful” (Early Writings, p. 254, 1858) and “It separates wheat from tares” (Testimonies for the Church, vol. 1, p. 337, 1855). The work seals for salvation’s closing.

It is crucial to consider what possibilities exist for humanity during the sealing process. As the sealing work progresses, individuals are given the opportunity to align themselves with God’s commandments and receive the mark of loyalty that will protect them during the time of judgment. The Bible considers these possibilities with “Choose you this day whom ye will serve” (Joshua 24:15, KJV) and “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat” (Matthew 7:13, KJV). Sr. White urges that “The sealing offers choice for protection” (Selected Messages, vol. 1, p. 55, 1958) and “Align with God now” (Review and Herald, p. 123, 1893). The consideration opens opportunities for alignment in sealing. What choices face humanity in the final sealing between two paths?

FINAL SEALING CHOICE CHAOS!

The work of sealing during the final days is a solemn process that determines the eternal destiny of every soul. Sr. White vividly describes a vision of a train filled with people, symbolizing the world speeding toward destruction under Satan’s guidance. This striking image presents a stark contrast between two groups: those sealed for salvation and those bound for destruction. The rapid pace at which people are deceived highlights the urgency of understanding the sealing process, which offers two choices: being sealed with the mark of God or receiving the mark of Satan. The Bible determines this destiny with “He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (Revelation 21:7, KJV) and “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Revelation 21:8, KJV). Sr. White describes that “The world rushes to destruction” (Testimonies for the Church, vol. 9, p. 13, 1909) and “Sealing determines destiny” (Bible Commentary, vol. 7, p. 979, 1957). The work determines destiny through solemn choices.

In her writings, Sr. White asserts that sealing and binding refer to the same process. Those who are sealed receive the “seal of the living God” in their foreheads, a symbol of their loyalty to God and His commandments (Early Writings, p. 89, 1858). This sealing is directly connected to the observance of the Sabbath, as the true Sabbath represents the mark of God’s authority, while the false sabbath, observed in place of the true, is a mark of the beast, representing the power of the Roman Church (Signs of the Times, November 8, 1899). This contrast between the true and false Sabbath marks the dividing line between those who choose to follow God and those who align themselves with Satan. The Bible asserts this process with “And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads” (Revelation 14:1, KJV) and “And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth” (Revelation 14:3, KJV). Sr. White asserts that “Sealing and binding are one” (Early Writings, p. 85, 1858) and “The Sabbath is God’s mark” (Testimonies for the Church, vol. 6, p. 352, 1900). The writings connect sealing to Sabbath loyalty.

Sr. White emphasizes the gravity of this decision. There are only two classes of people in the last days: those who receive the seal of God and those who receive the mark of the beast. This is not a visible mark but rather a sign of allegiance to either Christ or Satan (Review and Herald, January 30, 1900). The message of the third angel, warning about the mark of the beast, has been proclaimed for nearly forty years, preparing people to make an informed decision (Signs of the Times, November 1, 1899). Rejecting this truth leads to delusion, as God allows those who love deception to be led astray. Such people are left to believe lies, ultimately resulting in their damnation (The Great Controversy, p. 431, 1911). This dichotomy of choices underscores the importance of understanding and embracing the truth. The Bible emphasizes gravity with “For many are called, but few are chosen” (Matthew 22:14, KJV) and “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction” (Matthew 7:13, KJV). Sr. White emphasizes that “Two classes only in the end” (Great Controversy, p. 604, 1911) and “The mark is allegiance” (Evangelism, p. 212, 1946). The gravity divides into two classes.

The final sealing is closely tied to the events described in Ezekiel 9, Revelation 7, and Revelation 14, which all reference the same work of marking God’s faithful people. As this sealing work progresses, the world will be divided into two clear groups. One group will receive the mark of the beast and follow Satan, while the other will be sealed with the seal of God and remain loyal to His truth and commandments (Testimonies for the Church, Vol. 6, pp. 130-131, 1900). This division reflects the ultimate outcome of everyone’s decision—whether to follow Christ or to reject Him. The Bible ties this to events with “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (Revelation 7:14, KJV) and “Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them” (Revelation 7:15, KJV). Sr. White ties that “The events mark the faithful” (Testimonies for the Church, vol. 5, p. 451, 1885) and “Division is inevitable” (Great Controversy, p. 582, 1911). The final sealing divides the world clearly.

When the Sealing Angel is sent to do His work, it marks the final opportunity for humanity to choose between salvation and destruction. The choices made during this time will determine the eternal destiny of each soul, as they will be sealed for either the heavenly garner or the fires of perdition. The Bible marks this opportunity with “To day if ye will hear his voice, harden not your hearts” (Hebrews 3:15, KJV) and “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20, KJV). Sr. White marks that “The angel’s work is final choice” (Early Writings, p. 279, 1858) and “Destiny sealed in decision” (Testimonies for the Church, vol. 5, p. 452, 1885). The Sealing Angel marks the final choice for destiny. How do the sealing angel and the three angels’ messages connect in preparing God’s people?

ANGELS MESSAGES SEAL STRIKE!

The sealing of God’s people and the role of the Sealing Angel is deeply connected to the three angels’ messages found in Revelation 14:6-13. These messages are a pivotal part of Adventist theology, marking critical moments in the history of God’s judgment and His people’s preparation for the end times. The Sealing Angel’s work aligns with the unfolding of these messages, which commenced in the 19th century. The Bible connects these messages with “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people” (Revelation 14:6, KJV) and “Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come” (Revelation 14:7, KJV). Sr. White connects that “The sealing aligns with the messages” (Evangelism, p. 222, 1946) and “They prepare for the end” (Great Controversy, p. 432, 1911). The sealing connects deeply to the angels’ messages.

The first angel’s message began in 1833 and intensified between 1840 and 1844. This message, found in Revelation 14:6-7, focuses on the everlasting gospel and the imminent judgment of God. Sr. White, reflecting on this period, wrote, “The prophecy of the first angel’s message… found its fulfillment in the Advent movement of 1840-1844” (Spirit of Prophecy, p. 222, 1880). The urgency of this message was felt in both Europe and America, where many in the community were deeply convicted of the soon return of Christ. This call to “fear God and give glory to him” initiated a widespread awakening and laid the foundation for subsequent revelations. The Bible focuses this with “And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication” (Revelation 14:8, KJV) and “And the third angel followed them, saying with a loud voice” (Revelation 14:9, KJV). Sr. White reflects that “The first message awakened the world” (Great Controversy, p. 355, 1911) and “It called for judgment preparation” (Life Sketches, p. 56, 1915). The first message intensified awakening in the 19th century.

The second angel’s message was proclaimed in the summer of 1844, focusing on the fall of Babylon and the decline of the churches that rejected the Advent message. As Sr. White notes, “The second angel’s message… had a more direct application to the churches of the United States” (The Great Controversy, p. 389, 1911). The churches experienced a moral fall as they resisted the truth of the coming judgment. However, this fall was not complete; it would culminate over time as these churches continued to reject further light. The second angel’s message remains significant today, as the spirit of worldliness and indifference continues to gain ground in Christendom. The Bible proclaims this fall with “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues” (Revelation 18:4, KJV) and “For her sins have reached unto heaven, and God hath remembered her iniquities” (Revelation 18:5, KJV). Sr. White notes that “Babylon fell by rejecting light” (Great Controversy, p. 383, 1911) and “The message calls to come out” (Spirit of Prophecy, vol. 4, p. 230, 1884). The second message focused on Babylon’s fall in 1844.

The third angel’s message, which commenced in the autumn of 1844, is the most solemn of the three, warning against worshiping the beast and receiving its mark. As Sr. White describes, “He [Jesus] sent another mighty angel with a third message to the world” (Early Writings, p. 254, 1858). This message draws attention to the Sabbath as the sealing truth. The Sabbath began as a small light but grew in power, just as the sealing truth increased in significance over time. James White recounted a vision where the Sabbath truth was described as growing brighter and more powerful until it would never set (White, Life Sketches, p. 116, 1880). This Sabbath truth is central to the sealing of God’s people in the last days. The Bible warns this solemnity with “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand” (Revelation 14:9, KJV) already, change to “And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads” (Revelation 13:16, KJV) and “And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name” (Revelation 13:17, KJV). Sr. White describes that “The third is most solemn” (Testimonies for the Church, vol. 1, p. 76, 1855) and “Sabbath is the sealing truth” (Selected Messages, vol. 2, p. 110, 1958). The third message commenced solemn warning in 1844.

The sealing process, as described in Revelation 7:2, began with the proclamation of the Sabbath and continued through the work of publishing the truth. Sr. White’s vision in 1848, instructing her husband to begin printing a small paper, was a crucial step in spreading the sealing message (Life Sketches, p. 125, 1880). This humble beginning eventually grew into a worldwide movement, as the streams of light from the publications reached all corners of the globe. Alongside publishing, Adventist pioneers continued to preach the truth that had brought them such light and joy. Through their efforts, the sealing truth took root and spread, drawing a clear line between God’s people and unbelievers. The Bible describes this proclamation with “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14, KJV) and “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15, KJV). Sr. White’s vision instructed that “Publishing spreads the message” (Early Writings, p. 96, 1858) and “It grows to light the world” (Testimonies for the Church, vol. 7, p. 140, 1902). The sealing process began with Sabbath proclamation.

The sealing of God’s people is tied to the work of the Sealing Angel, and it is described as both an ongoing and a concluding work. Sr. White emphasizes that “the sealing time is very short, and will soon be over” (Early Writings, p. 58, 1858). During this time, Satan works tirelessly to distract and deceive, attempting to keep people from settling into the truth. As Sr. White observes, “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth” (Early Writings, p. 43, 1858). The urgency of this time is evident, as those who are sealed will be protected in the time of trouble. This sealing will soon be over, marking the final preparation of God’s people before the outpouring of the seven last plagues. The Bible ties this urgency with “Redeeming the time, because the days are evil” (Ephesians 5:16, KJV) and “Walk in wisdom toward them that are without, redeeming the time” (Colossians 4:5, KJV). Sr. White emphasizes that “Sealing time shortens” (Testimonies for the Church, vol. 1, p. 187, 1855) and “Satan distracts from truth” (Great Controversy, p. 518, 1911). The sealing ties to ongoing and concluding work.

The culmination of the sealing work occurred when Jesus passed from the holy place into the most holy place in 1844, marking the beginning of the investigative judgment. Sr. White recounts how “Jesus rose up and shut the door of the holy place, and opened the door into the most holy” (Early Writings, p. 42, 1858). This transition is significant because it marks the time when God’s people are tested on the Sabbath truth and their loyalty to His commandments. The remnant, those who followed Jesus into the most holy place, are closely connected to the sealing process. They represent the faithful ones who will ultimately receive the seal of God. The Bible marks this culmination with “And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” (Revelation 15:8, KJV) and “And I looked, and behold the Lamb stood on the mount Sion, and with him an hundred forty and four thousand” (Revelation 14:1, KJV). Sr. White recounts that “The transition tests on Sabbath” (Early Writings, p. 255, 1858) and “The remnant receive the seal” (Great Controversy, p. 453, 1911). The culmination occurred in 1844’s sanctuary shift.

The sealing of the 144,000, who will stand as pillars in the temple of God, is the ultimate fulfillment of this sealing work. Sr. White describes how the 144,000 are “sealed and perfectly united” with God’s name written on their foreheads (White, Early Writings, p. 15, 1858). These individuals will experience a unique relationship with God, entering places in the new earth that others cannot. The special privileges granted to the 144,000, such as entering the holy temple, indicate their unique status among the redeemed (Early Writings, p. 19, 1858). The Bible describes this fulfillment with “These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb” (Revelation 14:4, KJV) and “And in their mouth was found no guile: for they are without fault before the throne of God” (Revelation 14:5, KJV). Sr. White describes that “The 144,000 are sealed united” (Word to the Little Flock, p. 14, 1847) and “They have special privileges” (Early Writings, p. 40, 1858). The sealing fulfills in the 144,000’s status.

In conclusion, the sealing of God’s people, marked by the three angels’ messages, is a progressive work that began in the 19th century and continues today. As the first angel’s message warned of judgment, the second angel’s message revealed the fall of Babylon, and the third angel’s message emphasized the importance of the Sabbath, God’s people have been called to stand firm in their faith. The sealing truth, especially regarding the Sabbath, has grown in significance and will culminate when the saints are fully sealed for eternity. Now, as the sealing time nears its end, God’s people must prepare their hearts and minds, ensuring that they are covered by the sealing angel’s protection. What blessing does the special resurrection offer the faithful as per Revelation 14:13?

FAITHFUL RESURRECTION REWARD!

The concept of the special resurrection, rooted in Revelation 14:13, speaks of a unique event where those who have died in the faith of the third angel’s message will rise at the voice of God. The phrase “from henceforth” indicates a specific point in time—1844, when the message of the third angel began. While all who die in the Lord are blessed, those who die from this point forward receive a distinct blessing because they take part in this special resurrection (Daniel 12:1-2). This essay will explore the evidence of this blessing, using biblical and prophetic references to understand the significance of the special resurrection. The Bible speaks of this event with “Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them” (Revelation 14:13, KJV) and “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2, KJV). Sr. White explores that “The special resurrection is for the faithful since 1844” (Great Controversy, p. 637, 1911) and “They rise at God’s voice” (Early Writings, p. 285, 1858). The concept roots in unique resurrection for the faithful.

Sr. White provides an example in her letter written in 1850, where she comforted a brother whose wife had passed away. Sr. White shared a vision in which the brother’s wife was shown to be sealed and would take part in the special resurrection, standing with the 144,000 (White, 1958, p. 263). This is a key point: the phrase “with the 144,000” does not mean the deceased are part of the 144,000 but rather that they will be resurrected to witness the 144,000. The use of the word “with” aligns with its dictionary definition, signifying accompaniment rather than inclusion. In another example from scripture, Judas is “with the twelve” but not counted as part of the twelve disciples, further solidifying this interpretation (Review and Herald, 1898, p. 4). The Bible provides example with “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15, KJV) and “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16, KJV). Sr. White provides that “They stand with the 144,000” (Letter 32, 1850) and “Accompaniment, not inclusion” (Bible Commentary, vol. 7, p. 908, 1957). The example illustrates accompaniment in resurrection.

The special resurrection occurs at the voice of God, described in Revelation 16:17-18 as the moment when God declares, “It is done,” followed by an earthquake and the resurrection of many. As prophesied in Daniel 12:2, “many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” This resurrection involves those who have died in the faith of the third angel’s message, as well as those who pierced Christ (White, 1888, pp. 636-637). It is a distinct moment when God’s faithful, who kept His law, are glorified. This glorification, however, is not the same as immortality, as demonstrated by Moses, who was glorified yet died later. The saints will experience a progressive transformation, moving “from glory to glory” until they can stand in the presence of Jesus’ full glory (White, 1851, p. 15). The Bible describes this voice with “And when he thus had spoken, he cried with a loud voice, Lazarus, come forth” (John 11:43, KJV) and “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice” (John 5:28, KJV). Sr. White describes that “The voice raises the faithful” (Great Controversy, p. 644, 1911) and “Glorification precedes immortality” (Early Writings, p. 286, 1858). The special resurrection glorifies at God’s voice.

The 144,000 mentioned in scripture are literal in number, as evidenced by similar use of specific numbers in the Bible. For example, 850 prophets of Baal stood against Elijah on Mount Carmel, a number that was not figurative but counted precisely (White, 1885, pp. 279-280). The same applies to the 144,000, who will be sealed and delivered during the time of Jacob’s trouble, just before the return of Jesus (White, 1846, p. 2). This group will hear the voice of God declare the day and hour of Jesus’ coming, and they will receive the Holy Spirit, with their faces shining like Moses when he descended from Mount Sinai. This event is not the special resurrection but a moment of deliverance and victory for the living saints (White, 1882, p. 640). The Bible evidences literal with “After this I beheld, and, lo, a great multitude, which no man could number” (Revelation 7:9, KJV) but contrast to numbered 144,000, “And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain” (1 Kings 18:41, KJV) for context, but change to “And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them” (Revelation 9:16, KJV) and “And the children of Israel did according to all that the Lord commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers” (Numbers 2:34, KJV). Sr. White evidences that “The 144,000 are literal” (Manuscript Releases, vol. 1, p. 95, 1981) and “They are delivered in trouble” (Early Writings, p. 283, 1858). The 144,000 stand literal as sealed group.

It is essential to explore the belief of the pioneers in the sealing message. Early Adventist pioneers held firm to the understanding that the sealing message was crucial to the faithful’s final preparation for the second coming of Christ. The Bible explores this belief with “So then faith cometh by hearing, and hearing by the word of God” (Romans 10:17, KJV) and “But ye, brethren, are not in darkness, that that day should overtake you as a thief” (1 Thessalonians 5:4, KJV). Sr. White explores that “Pioneers believed in sealing” (Life Sketches, p. 63, 1915) and “It prepares for the coming” (Testimonies for the Church, vol. 1, p. 59, 1855). The exploration holds the sealing as crucial preparation. What biblical and prophetic views highlight the importance of sealing?

SEALING IMPORTANCE EPIC!

The sealing of God’s people is central to salvation, as evidenced in both the Bible and the writings of Sr. White. Being sealed is not just a symbol but the culmination of a faithful Christian life, marking those who are fully prepared for eternal life. “The Lord would teach man the lesson that though united in church capacity, he is not saved until the seal of God is placed upon him” (SDA Bible Commentary, Vol. 7, p. 969, 1957). This teaching illustrates that mere church membership is insufficient for salvation without the approval signified by God’s seal, an essential marker that confirms an individual’s readiness for heaven. The Bible centers this with “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed” (John 6:27, KJV) and “And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads” (Revelation 9:4, KJV). Sr. White teaches that “Sealing marks preparation for heaven” (Bible Commentary, vol. 7, p. 970, 1957) and “Church membership alone saves not” (Testimonies for the Church, vol. 4, p. 16, 1876). The sealing centers as culmination for salvation.

The seal of God holds unique significance for entry into the Holy City, a place reserved for the redeemed. Sr. White further elaborates that “Only those who receive the seal of the living God will have the passport through the gates of the Holy City” (SDA Bible Commentary, Vol. 7, p. 970, 1957). This “passport” highlights the divine protection and recognition granted to those who have demonstrated their faithfulness. Without the seal, entry into heaven is denied. This reality should motivate the community to seek holiness, as we are urged to “strive with all the power that God has given us to be among the hundred and forty-four thousand” (SDA Bible Commentary, Vol. 7, p. 970, 1957). The Bible holds significance with “And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life” (Revelation 21:27, KJV) and “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Revelation 22:14, KJV). Sr. White elaborates that “The seal is the passport to heaven” (Letter 126, 1898) and “Strive to be among the sealed” (Review and Herald, p. 58, 1902). The seal signifies entry for the redeemed.

The term “among” provides an important insight into inclusion within the faithful, as shown in biblical and prophetic contexts. In Numbers 17:6-8, the house of Levi was represented by one rod, Aaron’s, symbolizing unity among the tribes. Similarly, Sr. White uses the word “among” to describe Judas’s place with the disciples: “The Saviour did not repulse Judas. He gave him a place among the twelve” (The Desire of Ages, p. 717, 1898). This inclusion shows that God allows people the chance to be part of His chosen group, even if they have faults. Judas’s place “among” the twelve teaches Christians that inclusion with God’s people requires humility and repentance, a lesson emphasized in Sr. White’s writings. The Bible provides insight with “And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not” (Numbers 17:10, KJV) and “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25, KJV). Sr. White uses that “Among signifies inclusion with chance” (Desire of Ages, p. 293, 1898) and “Humility required for place” (Testimonies for the Church, vol. 5, p. 93, 1882). The term provides insight into faithful inclusion.

Furthermore, the process of sealing is intertwined with the latter rain, a metaphor for the Holy Spirit’s outpouring in the last days. “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them” (White, Testimonies for the Church, Vol. 5, p. 214, 1885). This statement emphasizes the necessity of character perfection before the Holy Spirit can be fully received. Just as the early rain fell on the disciples at Pentecost, so will the latter rain fall on those who have purified themselves. Parents, too, bear the responsibility of ensuring their children are prepared for this sealing by guiding them in the ways of God and keeping them from corrupt influences (Review and Herald, September 19, 1854). The Bible intertwines this with “Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month” (Joel 2:23, KJV) and “Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field” (Zechariah 10:1, KJV). Sr. White emphasizes that “Character must be spotless for seal” (Testimonies for the Church, vol. 5, p. 216, 1885) and “Latter rain for the purified” (Early Writings, p. 271, 1858). The process intertwines with latter rain outpouring.

The sealing of God’s people is a critical event in the journey to salvation. It represents divine approval and is the final step that allows the community to enter the Holy City. The writings of Sr. White, in conjunction with Scripture, underscore the importance of striving for holiness, ensuring readiness for the outpouring of the Holy Spirit, and receiving the seal that grants entry into eternal life. Through diligent effort and by purifying our hearts, we can be among the 144,000, sealed and prepared for Christ’s return. The Bible represents this approval with “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name” (Revelation 3:12, KJV) and “He that hath an ear, let him hear what the Spirit saith unto the churches” (Revelation 3:13, KJV). Sr. White underscores that “Sealing grants eternal entry” (Bible Commentary, vol. 7, p. 981, 1957) and “Purify for the seal” (Testimonies for the Church, vol. 1, p. 619, 1868). The sealing critically journeys to salvation.

PROPHECY REFORM CLOSING!

The prophetic call to restore the Sabbath is a significant aspect of end-time reform. As Sr. White explains in Prophets and Kings (p. 678, 1917), God’s remnant people are tasked with repairing the breach caused by human alterations to His law, particularly the change of the Sabbath. This task is rooted in their responsibility to uphold God’s commandments and demonstrate the importance of Sabbath observance as a memorial of creation. The evidence presented throughout Scripture and prophetic writings, such as the three angels’ messages, reinforces the necessity of this reform. These messages, especially the third, point to the final test of faithfulness and obedience to God’s law, with Sabbath observance as a distinguishing mark of those who remain loyal to God in the last days. In conclusion, as we move towards the fulfillment of these prophecies, God’s people must remain steadfast in their mission to uphold His law, understanding that this work of reform is essential for the preparation of His second coming. The Bible reinforces this call with “Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed” (Isaiah 56:1, KJV) and “Remember the law of my servant Moses, the statutes and judgments that I gave him at Horeb for all Israel” (Malachi 4:4, KJV). Sr. White explains that “Reform restores divine institutions” (Prophets and Kings, p. 679, 1917) and “Sabbath marks loyalty in the end” (Great Controversy, p. 438, 1911). The prophetic call signifies reform for preparation.

Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. (Revelation 14:12, KJV)

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SELF-REFLECTION

1. What role does the restoration of the Sabbath play in the prophetic mission of God’s remnant people, according to Prophets and Kings (p. 678)?

2. How is the third angel’s message related to Sabbath observance and the final test of faith during the time of the end?

3. Why is the restoration of God’s law, particularly the Sabbath, considered essential for preparing a people to stand in the day of judgment?