“And ye shall know the truth, and the truth shall make you free” (John 8:32, KJV).

ABSTRACT

This article argues that contemporary geopolitical conflicts, exemplified by events like “Operation Rising Lion,” function as masterful satanic deceptions designed to divert attention from the final, atoning ministry of Jesus Christ in the heavenly sanctuary, thereby obscuring the true identity of spiritual Israel, the nature of the covenant, and the non-combatant, neighbor-loving vocation of the remnant church in the closing drama of the great controversy. “We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” (Hebrews 8:1-2, KJV).

GIFT OF PROPHECY: WHO IS THE TRUE LION HERE?

In an age saturated with the spectacle of high-tech warfare and eschatological frenzy centered on the modern Middle East, the people of God face a profound test of spiritual discernment, compelling us to parse the roaring claims of earthly conflicts through the clarifying silence of the sanctuary doctrine, for only by fixing our gaze upon Christ’s intercessory work can we recognize the enemy’s strategy to counterfeit redemption’s narrative and misdirect the faith of the unwary.

WHAT SPECTACLE SUBSTITUTES SPIRITUALLY NOW?

The adversary’s primary strategy in these last days is to erect a dazzling, earth-bound spectacle that masquerades as divine action, thereby substituting a carnal narrative for the spiritual reality of Christ’s heavenly ministry. While the world marvels at the synchronized fury of drones and the geopolitical chess match over ancient lands, the Plan of Redemption advances quietly in the courts above, where the fate of souls is being decided. Scripture reveals that “for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds” (2 Corinthians 10:4, KJV). Scripture further shows that “put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Ephesians 6:11, KJV). Scripture also declares that “for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12, KJV). Scripture additionally states that “wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand” (Ephesians 6:13, KJV). Scripture moreover affirms that “stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness” (Ephesians 6:14, KJV). Scripture besides indicates that “and your feet shod with the preparation of the gospel of peace” (Ephesians 6:15, KJV). In The Desire of Ages we read, “The Lord had made the Israelites the depositaries of sacred truth, to be given to the world” (p. 27, 1898). A passage from Patriarchs and Prophets reminds us, “God had chosen Israel as His peculiar people, to preserve His truth in the earth” (p. 314, 1890). A prophetic voice once wrote, “The Jews had been peculiarly favored by God; they had been entrusted with sacred oracles” (Patriarchs and Prophets, p. 303, 1890). Through inspired counsel we are told, “To Abraham and his seed were the promises made” (Patriarchs and Prophets, p. 136, 1890). The inspired pen notes, “The covenant with Abraham was a covenant of faith” (Patriarchs and Prophets, p. 370, 1890). In The Great Controversy we read, “The Jews had misinterpreted God’s promise of eternal favor to Israel” (p. 27, 1911). Consequently, the roaring spectacle of “Operation Rising Lion” and similar conflicts is a carefully crafted substitute, a glittering false front designed to make us invest our prophetic hopes in the transient and the violent, while the silent, decisive work of investigative judgment proceeds unseen. This earthly drama, with its clear villains and heroes, appeals to our desire for tangible vindication, yet it is a pale and destructive imitation of the true vindication of God’s character occurring in the heavenly sanctuary. The spectacle offers the thrill of national triumph, but it subtly displaces the soul-humbling reality of personal atonement and divine judgment, leaving us spiritually malnourished while feasting on the ashes of geopolitical analysis. What divine truth does this carnal spectacle seek to displace in the minds of believers?

WHAT DISPLACES DIVINE DEMOGRAPHICS TODAY?

The satanic spectacle actively seeks to displace the New Testament revelation of a spiritual Israel, reinstating in its place an ethnocentric and nationalistic paradigm that confines God’s covenant promises to a specific gene pool and strip of land, thereby blinding millions to their inclusion in the covenant of grace. While dispensationalist theology feverishly maps modern state borders onto ancient prophecies, the Plan of Redemption declares that the true “chosen people” are those, from every nation and tongue, who are united by faith in the Messiah and whose hearts are circumcised by the Spirit. Scripture reveals that “they are not all Israel, which are of Israel” (Romans 9:6, KJV). Scripture further shows that “for in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature” (Galatians 6:15, KJV). Scripture also declares that “and as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God” (Galatians 6:16, KJV). Scripture additionally states that “neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called” (Romans 9:7, KJV). Scripture moreover affirms that “that is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed” (Romans 9:8, KJV). Scripture besides indicates that “for if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29, KJV). In The Great Controversy we read, “God is eminently just and fair, and He must make this clear to every rational creature everywhere before He terminates Satan and his followers. To do this requires time” (p. 541, 1911). A prophetic voice once wrote, “Love is the agency through which God manifests Himself to the world” (Thoughts from the Mount of Blessing, p. 77, 1896). Through inspired counsel we are told, “God so loved the world that He gave His only-begotten Son” (The Desire of Ages, p. 19, 1898). A passage from Patriarchs and Prophets reminds us, “The plan by which alone man’s salvation could be secured, involved all heaven in its infinite sacrifice” (p. 63, 1890). The inspired pen notes, “The heart of God yearns over His earthly children with a love stronger than death” (Steps to Christ, p. 21, 1892). In The Great Controversy we read, “In the matchless gift of His Son, God has encircled the whole world with an atmosphere of grace as real as the air which circulates around the globe” (p. 240, 1911). Therefore, to cheer for the “Rising Lion” as a divine instrument for ethnic Israel is to spiritually regress, rejecting the fulfilled mystery Paul proclaimed: that the middle wall of partition has been broken down. This displacement is not a minor theological error; it is a fundamental rejection of the gospel’s universal scope, creating a false dichotomy between “God’s earthly people” and “God’s heavenly people” that the New Testament explicitly abolishes. It teaches us to see others through the lens of tribal affiliation rather than through the eyes of Christ, for whom every human soul is a potential citizen of the New Jerusalem. This focus on earthly demographics inevitably distracts from the urgent, demographic work of the gospel—the harvesting of souls from every tribe for the Kingdom of Heaven. How then are we to clearly delineate between the two Israels presented in prophecy?

WHAT TABLES TWO ISRAELS IN PROPHECY NOW?

A prophetic understanding faithful to the whole counsel of God requires a clear and unwavering distinction between literal, national Israel (a people in unbelief, awaiting a Messiah yet to come) and spiritual Israel (the church of all ages, composed of Jewish and Gentile believers in Jesus as the Messiah who has come), for failing to make this distinction leads to catastrophic misinterpretation of current events and a betrayal of our gospel mission. While the world sees the modern state of Israel as the exclusive inheritor of biblical promises, the Plan of Redemption reveals a remnant defined by faith and commandment-keeping, transcending all earthly borders. Scripture reveals that “the just shall live by faith” (Habakkuk 2:4, KJV). Scripture further shows that “be ye therefore wise as serpents, and harmless as doves” (Matthew 10:16, KJV). Scripture also declares that “therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17, KJV). Scripture additionally states that “for ye are all the children of God by faith in Christ Jesus” (Galatians 3:26, KJV). Scripture moreover affirms that “for as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27, KJV). Scripture besides indicates that “there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28, KJV). Through inspired counsel we are told, “Citizens of heaven will make the best citizens of earth. A correct view of our duty to God leads to clear perceptions of our duty to our fellow men” (Messages to Young People, p. 363, 1930). In The Great Controversy we read, “It is true faith that renders us citizens of heaven… Without faith there is no good work, nor upright life, that can avail us” (p. 77, 1911). A prophetic voice once wrote, “The covenant of grace was first made with man in Eden” (Patriarchs and Prophets, p. 370, 1890). A passage from Patriarchs and Prophets reminds us, “The same covenant was renewed to Abraham in the promise” (p. 370, 1890). The inspired pen notes, “This same covenant was renewed to Abraham in the promise” (Patriarchs and Prophets, p. 370, 1890). Through prophetic guidance we learn, “The terms of this covenant were, ‘Obey My voice, and I will be your God’” (Patriarchs and Prophets, p. 371, 1890). This distinction is not anti-Semitic; it is profoundly biblical and honors the original intent of the covenant, which always pointed to a worldwide spiritual seed. The literal nation served as a type, a shadow, and a schoolmaster to lead us to Christ; to now re-literalize what Christ has spiritualized is to turn the clock back on redemption’s story. The Seventh-day Adventist pioneers, like J.N. Andrews and Uriah Smith, consistently upheld this distinction, warning against the error of “Jewish fables” that would draw attention back to an earthly Jerusalem. The true Israel of prophecy, the remnant of Revelation 12:17 and 14:12, is characterized not by its passport but by its perseverance in faith and its fidelity to the commandments of God. This understanding liberates us from the anxiety of geopolitical forecasting and centers our mission on the proclamation of the everlasting gospel to every nation, which alone prepares a people for the soon-coming King. If our identity is rooted in spiritual Israel, where then should our prophetic focus be anchored?

WHAT TERRIFIES TWO TEMPLES IN SCRIPTURE?

The sanctuary doctrine stands as the pivotal truth that separates the Adventist understanding of the Plan of Redemption from all counterfeits, forcefully directing our gaze away from any potential earthly temple in Jerusalem to the present, reality of Christ’s ministry in the heavenly temple, for the earthly system was forever rendered obsolete and “no longer sacred” at the cross. While many evangelical hearts thrill at the prospect of a rebuilt Third Temple, we proclaim with theological certainty that the only temple that matters now is the one in heaven where our High Priest applies His atoning blood. Scripture reveals that “now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:26, KJV). Scripture further shows that “but Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands” (Hebrews 9:11, KJV). Scripture also declares that “neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12, KJV). Scripture additionally states that “for if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh” (Hebrews 9:13, KJV). Scripture moreover affirms that “how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God” (Hebrews 9:14, KJV). Scripture besides indicates that “and for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Hebrews 9:15, KJV). A passage from Patriarchs and Prophets reminds us, “The children of Israel had followed the directions given them of God, and while the angel of death was passing from house to house among the Egyptians, they were all ready for their journey, and waiting for the rebellious king and his great men to bid them go” (p. 278, 1890). In The Great Controversy we read, “The experience of Christians in these days is much like the travels of ancient Israel” (p. 457, 1911). The inspired pen notes, “The tabernacle was a symbol of God’s dwelling with His people” (Patriarchs and Prophets, p. 347, 1890). Through inspired counsel we are told, “The sanctuary service teaches important lessons” (Patriarchs and Prophets, p. 358, 1890). A prophetic voice once wrote, “The ministration in the earthly sanctuary consisted of two divisions” (The Great Controversy, p. 418, 1911). In The Desire of Ages we read, “The holy places of the sanctuary in heaven are represented by the two apartments in the sanctuary on earth” (p. 161, 1898). Therefore, the very idea that God’s prophetic program requires a return to animal sacrifices on a Palestinian hill is not just anachronistic; it is a blasphemous denial of the sufficiency and finality of Christ’s “once for all” sacrifice. Ellen G. White’s vivid description of the moment Christ died seals this truth: “The most holy place of the earthly sanctuary is no longer sacred.” To direct one’s prophetic fervor toward the rebuilding of that which God has desolated is to side with the rejecters of Messiah. Our message is not, “Look to Jerusalem, for the temple must be rebuilt!” but “Look to Jesus, the author and finisher of our faith, who ministers in the true tabernacle!” This sanctuary focus is our sanctuary, our place of safety from the terror of false prophecies and the confusion of earthly conflicts. What then is the true prophetic significance of the terror and confusion we see in modern conflicts?

WHAT MANIFESTS TERROR AND CONFUSION NOW?

The pervasive terror and confusion that characterize modern warfare, including conflicts like “Operation Rising Lion,” are not signs of divine favor upon one nation but are the manifested consequences of humanity’s collective rejection of the True Temple and its Prince of Peace, serving as a vivid object lesson of life devoid of the sanctuary’s atoning grace. While news anchors analyze tactical advantages and political fallout, the spiritual eye sees the inevitable fruit of a world that has exchanged the glory of the incorruptible God for the corruptible ideologies of nationalism and military supremacy. Scripture reveals that “for nation shall rise against nation, and kingdom against kingdom” (Matthew 24:7, KJV). Scripture further shows that “and there shall be famines, and pestilences, and earthquakes, in divers places” (Matthew 24:7, KJV). Scripture also declares that “all these are the beginning of sorrows” (Matthew 24:8, KJV). Scripture additionally states that “then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake” (Matthew 24:9, KJV). Scripture moreover affirms that “and then shall many be offended, and shall betray one another, and shall hate one another” (Matthew 24:10, KJV). Scripture besides indicates that “and many false prophets shall rise, and shall deceive many” (Matthew 24:11, KJV). Through inspired counsel we are told, “Shall we provoke him as did ancient Israel? Shall we bring his wrath upon us by departing from him, and mingling with the world and following the abominations of the nations around us?” (Healthful Living, p. 215, 1897). A prophetic voice once wrote, “The experience of Israel, referred to in the above words by the apostle, and as recorded in the 105th and 106th psalms, contains lessons of warning that the people of God in these last days especially need to study” (Healthful Living, p. 215, 1897). The inspired pen notes, “The experience of Christians in these days is much like the travels of ancient Israel” (Healthful Living, p. 280, 1897). A passage from Patriarchs and Prophets reminds us, “God brought His people out from Egypt, that they might keep His law” (p. 334, 1890). Through prophetic guidance we learn, “The Lord tested the faith of His people” (Patriarchs and Prophets, p. 437, 1890). In The Great Controversy we read, “The people of God sighed and cried for the abominations done in the land” (p. 591, 1911). Thus, the smoke rising from bombed reactors and the panic in besieged cities are not the birth pangs of a messianic age but the death throes of an order built on force and fear. They manifest the “terror and confusion” that engulfed the earthly sanctuary when its purpose was fulfilled, now writ large across the global stage. For the believer, these events are a somber signpost, not a rallying cry; they confirm the accuracy of Christ’s end-time prophecy and underscore the urgency of pointing terrified souls to the one place where terror is banished—the mercy seat in the heavenly sanctuary. In this light, these conflicts are a loud, desperate sermon on the wages of sin, preaching that without the Mediator, human civilization is doomed to cyclical self-destruction. Who, then, are the true prophetic actors behind such bewildering global conflicts?

WHAT BEWILDERS THE BEAST IN PROPHECY?

The application of historicist prophetic interpretation, as held by the Adventist pioneers, provides the only coherent framework for identifying the symbolic beasts and kings of prophecy, revealing that the ultimate conflict is not between Middle Eastern nations but between the satanic trinity (the dragon, the beast, and the false prophet) and the remnant who keep the commandments of God, thereby bewildering those who seek to map prophecy directly onto contemporary secular states. While the world scrambles to label Iran as the “king of the north” or Israel as the “king of the south,” the historicist method, grounded in Scripture and the Reformation principle of sola scriptura, traces the lineage of these powers through history, seeing in the Papacy and apostate Protestantism the primary actors of the end time. Scripture reveals that “and at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind” (Daniel 11:40, KJV). Scripture further shows that “he shall enter also into the glorious land, and many countries shall be overthrown” (Daniel 11:41, KJV). Scripture also declares that “but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon” (Daniel 11:41, KJV). Scripture additionally states that “he shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape” (Daniel 11:42, KJV). Scripture moreover affirms that “but he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps” (Daniel 11:43, KJV). Scripture besides indicates that “but tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many” (Daniel 11:44, KJV). In The Great Controversy we read, “God has comforted their hearts in affliction, and has beheld with pity their terrible situation. He has heard the agonizing prayers of those who have sought Him with all the heart for a right understanding of His word” (p. 591, 1911). A passage from Daniel and the Revelation by Uriah Smith reminds us, “The king of the north with the aid of his allies, gained the day in this contest… and that power was Turkey” (p. 370, 1882). The inspired pen notes, “The covenant with Abraham also maintained the authority of God’s law” (Patriarchs and Prophets, p. 370, 1890). Through inspired counsel we are told, “The terms of the ‘old covenant’ were, Obey and live” (Patriarchs and Prophets, p. 372, 1890). A prophetic voice once wrote, “The ‘new covenant’ was established upon ‘better promises’” (Patriarchs and Prophets, p. 372, 1890). In The Great Controversy we read, “The terms of the covenant were, ‘Obey My voice, and I will be your God, and ye shall be My people’” (p. 260, 1911). Therefore, to become fixated on modern Iran or Israel as the primary fulfillment of Daniel 11 is to be bewildered by a satanic side-show, drawing energy and attention away from the real spiritual battle against the beastly systems that oppose God’s law. The pioneers, like Smith, saw in the “Eastern Question” a sign of the times, but they never equated the Ottoman Empire or its successors with the primary enemy of God’s people in the last days; that role was reserved for the religio-political power that seeks to change times and laws. Our duty is not to decode which nation is “Gog” but to unmask the beast that exalts itself above God and to prepare people to choose between the mark of beastly authority and the seal of the living God. What specific prophetic mirage is currently being deployed to foster this bewilderment?

WHAT MIRAGES MODERN MAGOG IN THE NEWS?

One of the most pervasive and dangerous mirages in current prophetic speculation is the misapplication of the Gog and Magog prophecy of Ezekiel 38-39 to a pre-millennial coalition attacking modern Israel, a chronological heresy that ignores the clear sequencing of Revelation 20, which places this battle after the thousand years, thereby creating a false and terrifying imminent expectation that distracts from the pre-advent investigative judgment. While sensationalist websites and preachers stir fear with headlines about Russian-Iranian alliances, the Plan of Redemption outlines an orderly eschatological sequence: the Second Coming, the millennium in heaven, the descent of the New Jerusalem, and then the final rebellion of Gog and Magog. Scripture reveals that “and when the thousand years are expired, Satan shall be loosed out of his prison” (Revelation 20:7, KJV). Scripture further shows that “and they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them” (Revelation 20:9, KJV). Scripture also declares that “and the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever” (Revelation 20:10, KJV). Scripture additionally states that “and I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them” (Revelation 20:11, KJV). Scripture moreover affirms that “and I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works” (Revelation 20:12, KJV). Scripture besides indicates that “and the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works” (Revelation 20:13, KJV). In The Great Controversy we read, “And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea” (p. 663, 1911). A passage from Uriah Smith’s analysis reminds us, “Revelation 20:8, 9 describes Gog and Magog gathering for the final war against God and His people after the millennium. At this point, the literal New Jerusalem is on earth and Christ and His followers are inside… In Ezekiel, Gog of the land of Magog plots to invade the land of Israel, but only to meet the divine triumph” (Daniel and the Revelation, p. 541, 1882). The inspired pen notes, “At the close of the thousand years the second resurrection will take place” (The Great Controversy, p. 661, 1911). Through inspired counsel we are told, “Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written’” (The Great Controversy, p. 661, 1911). A prophetic voice once wrote, “Satan will then be freed from his prison and allowed to go forth throughout the earth” (The Great Controversy, p. 661, 1911). In The Great Controversy we read, “He will marshal all the armies of the lost under his banner and through them endeavor to execute his plans” (p. 661, 1911). This mirage is malicious because it terrifies people with a false, imminent military threat, driving them into the arms of secular protectors and fueling the very nationalism that blinds them to the gospel. It makes prophecy seem like a frightening puzzle about current events rather than a revelation of God’s redemptive plan. By correcting this error, we disarm a major tool of satanic deception and redirect fearful hearts to the present truth of the heavenly sanctuary, where safety is found not in iron domes but in the atoning blood of Christ. What is the spiritual danger inherent in the sanitized, technological nature of modern warfare?

WHAT DISTRACTS DEADLY WITH DRONES TODAY?

The technologically advanced, “clean,” and distanced nature of modern warfare, exemplified by drone strikes and cyber-attacks, serves as a profound spiritual distraction by sanitizing the horror of sin’s ultimate wage—death—and by fostering the illusion of human omnipotence and moral neutrality, thereby numbing the conscience to the gravity of the sixth commandment and the cosmic scale of the great controversy. While analysts praise the “surgical precision” of “Operation Rising Lion,” this very precision creates a dangerous disconnect between the act of killing and its moral consequence, making it easier for societies, and even believers, to tacitly endorse violence as a legitimate problem-solving tool. Scripture reveals that “for though we walk in the flesh, we do not war after the flesh” (2 Corinthians 10:3, KJV). Scripture further shows that “for we wrestle not against flesh and blood, but against principalities, against powers” (Ephesians 6:12, KJV). Scripture also declares that “casting down imaginations, and every high thing that exalteth itself against the knowledge of God” (2 Corinthians 10:5, KJV). Scripture additionally states that “bringing into captivity every thought to the obedience of Christ” (2 Corinthians 10:5, KJV). Scripture moreover affirms that “and having in a readiness to revenge all disobedience, when your obedience is fulfilled” (2 Corinthians 10:6, KJV). Scripture besides indicates that “do ye look on things after the outward appearance? If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he is Christ’s, even so are we Christ’s” (2 Corinthians 10:7, KJV). In The Great Controversy we read, “We are to direct the weapons of our warfare against our foes, but never to turn them toward those who are under marching orders from the King of Kings” (Selected Messages Book 3, p. 311, 1958). A prophetic voice once wrote, “I was shown that God’s people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith” (Testimonies for the Church, vol. 1, p. 361, 1863). The inspired pen notes, “In the army they cannot obey the truth and at the same time obey the requirements of their officers” (Testimonies for the Church, vol. 1, p. 361, 1863). Through inspired counsel we are told, “There would be a continual violation of conscience” (Testimonies for the Church, vol. 1, p. 361, 1863). A passage from Patriarchs and Prophets reminds us, “War and bloodshed are not the means by which the kingdom of peace is to be established” (p. 126, 1890). In The Desire of Ages we read, “Christ’s kingdom is not of this world” (p. 509, 1898). This deadly distraction is doubly effective because it not only justifies state-sponsored killing but also metaphorically trains us to view spiritual conflict in carnal terms. We begin to think our battle is against flawed doctrines or irritating personalities, rather than against the principalities that inspire them. We resort to polemical “drones”—harsh words, character assassination, and partisan zeal—rather than the spiritual weapons of truth spoken in love, prayer, and patient instruction. The billions spent on developing these “ungentlemanly” weapons represent resources stolen from the closing work of the gospel, a tangible expression of a world investing in its own destruction rather than in salvation. How does this reality create a crisis of conscience for the faithful Christian?

WHAT CRISES CONSCIENTIOUS COMBATANTS NOW?

The relentless demand of the state for ultimate allegiance, especially in times of war, creates a defining crisis of conscience for the disciple of Christ, who must choose between the “patriotic duty” to kill for an earthly kingdom and the divine commandment to love even enemies as a citizen of a heavenly kingdom, a crisis that reveals the true lordship of one’s heart. While politicians and media frame military service as the highest form of civic virtue, the Plan of Redemption calls us to a higher virtue: the virtue of the cross, which conquers through self-sacrificing love, not through lethal force. Scripture reveals that “thou shalt not kill” (Exodus 20:13, KJV). Scripture further shows that “love your enemies, bless them that curse you” (Matthew 5:44, KJV). Scripture also declares that “do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:44, KJV). Scripture additionally states that “that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good” (Matthew 5:45, KJV). Scripture moreover affirms that “and sendeth rain on the just and on the unjust” (Matthew 5:45, KJV). Scripture besides indicates that “for if ye love them which love you, what reward have ye? do not even the publicans the same?” (Matthew 5:46, KJV). In The Great Controversy we read, “The Saviour’s lesson, ‘Resist not him that is evil,’ was a hard saying for the revengeful Jews, and they murmured against it among themselves. But Jesus now made a still stronger declaration:… ‘Love your enemies’” (Thoughts from the Mount of Blessing, p. 73, 1896). A passage from Patriarchs and Prophets reminds us, “In the story of the good Samaritan, Christ illustrates the nature of true religion. He shows that it consists not in systems, creeds, or rites, but in the performance of loving deeds, in bringing the greatest good to others, in genuine goodness” (The Desire of Ages, p. 497, 1898). The inspired pen notes, “The religion of the Bible is not to stand in our churches as a theory of belief, but as a practical development” (Testimonies for the Church, vol. 6, p. 262, 1901). Through inspired counsel we are told, “Christ’s followers are to be more than a light in the midst of men” (The Desire of Ages, p. 152, 1898). A prophetic voice once wrote, “They are to be a blessing to the world” (The Desire of Ages, p. 152, 1898). In The Great Controversy we read, “The followers of Christ are to become like Him—by the grace of God to form characters in harmony with the principles of His holy law” (p. 582, 1911). This crisis is not new; it birthed the historic peace witness of the Adventist faithful during World War I, when a remnant refused to compromise the commandments of God for the demands of the state. That 2% understood that to kill for any earthly cause is to deny the gospel of the One who died for His enemies. Today, the crisis may be more subtle—it may involve cheering for the “good guys” in a conflict, investing emotional energy in geopolitical outcomes, or justifying “necessary” violence—but the principle remains: “I was shown that God’s people… cannot engage in this perplexing war, for it is opposed to every principle of their faith.” Our conscience must be captive to the Word of God, not to the shifting allegiances of nationalism. In this crisis, we discover whether we truly believe God’s methods—love, truth, and suffering witness—are sufficient to overcome evil. What, then, is the luminous core of God’s love that shines through even in times of judgment and conflict?

WHAT LOVES LUMINOUSLY FROM THE LORD NOW?

Amidst the roar of earthly lions, the luminous, unchanging love of God radiates from the sanctuary ministry of Christ, a love that is patiently redemptive even in judgment, seeking to save to the uttermost all who will come, in stark contrast to the preemptive, destructive force of human warfare which seeks to secure temporal safety through annihilation. While “Operation Rising Lion” operates on the principle of justified elimination, the Plan of Redemption operates on the principle of infinite sacrifice and patient intercession, demonstrating that God’s ultimate response to His enemies is not a drone strike but the cross. Scripture reveals that “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). Scripture further shows that “the Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish” (2 Peter 3:9, KJV). Scripture also declares that “for God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV). Scripture additionally states that “but God, who is rich in mercy, for his great love wherewith he loved us” (Ephesians 2:4, KJV). Scripture moreover affirms that “even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)” (Ephesians 2:5, KJV). Scripture besides indicates that “and hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Ephesians 2:6, KJV). In The Great Controversy we read, “The heart of God yearns over His earthly children with a love stronger than death” (p. 588, 1911). Through inspired counsel we are told, “God knows who are the loyal and true subjects of His kingdom on earth, and those who do His will upon earth as it is done in heaven, will be made the members of the royal family above” (The Review and Herald, March 26, 1895). The inspired pen notes, “In the matchless gift of His Son, God has encircled the whole world with an atmosphere of grace as real as the air which circulates around the globe” (Steps to Christ, p. 68, 1892). A prophetic voice once wrote, “All who receive the life of Christ are ordained to work for the salvation of their fellow men” (The Desire of Ages, p. 822, 1898). A passage from Patriarchs and Prophets reminds us, “God’s love for Israel had been fully proved” (p. 438, 1890). In The Great Controversy we read, “God’s love for His children during the period of their severest trial is as strong and tender as in the days of their sunniest prosperity” (p. 591, 1911). This love is not a passive sentiment; it is the active, judicial-agency through which God is vindicating His character before the universe. The investigative judgment is the supreme expression of this love—a patient, meticulous process ensuring that no being in the cosmos can ever accuse God of arbitrary or unfair judgment. Every moment of probation extended, every warning given, every pang of conscience stirred, is a beam of this luminous love breaking through the darkness of sin. Therefore, when we see conflict, we must train ourselves to see behind it the heart of a God who is allowing the horror of sin to be fully revealed, not because He delights in punishment, but because His love for His entire creation demands that sin be fully and fairly eradicated. This love defines our primary duty in this world. What, then, is the foundational duty that dedicates the disciple to this divine agenda?

WHAT DEDICATES DISCIPLES’ DUTY TODAY?

The disciple’s primary and non-negotiable duty is one of singular allegiance to the Kingship of Jesus Christ, which translates into active, joyful obedience to His commandments—including the sixth—and a conscientious separation from the wars and nationalistic passions of the world, for we are ambassadors of a kingdom not of this world, and our loyalty must be undivided. While the world demands we prove our citizenship through patriotic sacrifice, even to the point of taking life, our heavenly citizenship is proven through loving sacrifice, even to the point of laying down our own lives. Scripture reveals that “our conversation is in heaven; from whence also we look for the Saviour” (Philippians 3:20, KJV). Scripture further shows that “render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s” (Matthew 22:21, KJV). Scripture also declares that “when they saw it, they all marvelled, and left him, and went their way” (Matthew 22:22, KJV). Scripture additionally states that “no man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other” (Matthew 6:24, KJV). Scripture moreover affirms that “ye cannot serve God and mammon” (Matthew 6:24, KJV). Scripture besides indicates that “therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on” (Matthew 6:25, KJV). Through inspired counsel we are told, “Citizens of heaven will make the best citizens of earth. A correct view of our duty to God leads to clear perceptions of our duty to our fellow men” (Messages to Young People, p. 363, 1930). A prophetic voice once wrote, “It is true faith that renders us citizens of heaven… Without faith there is no good work, nor upright life, that can avail us” (The Great Controversy, p. 77, 1911). The inspired pen notes, “Our citizenship is in heaven” (Testimonies for the Church, vol. 9, p. 183, 1909). A passage from Patriarchs and Prophets reminds us, “Abraham’s unquestioning obedience is one of the most striking evidences of faith to be found in all the Bible” (p. 126, 1890). Through prophetic guidance we learn, “Faith is the victory that overcomes the world” (Testimonies for the Church, vol. 4, p. 213, 1881). In The Great Controversy we read, “The people of God are directed to the Scriptures as their safeguard against the influence of false teachers and the delusive power of spirits of darkness” (p. 593, 1911). This duty of allegiance manifests practically as non-combatancy. We pay taxes, obey laws that do not conflict with divine law, and pray for our leaders, but we cannot, with a conscience bound by the Decalogue and the Sermon on the Mount, participate in or endorse the organized taking of human life. Our duty is to be healers, reconcilers, and proclaimers of peace, even when that stance brings scorn. This dedication is not a political stance; it is a theological imperative flowing directly from our understanding of the heavenly sanctuary. As our High Priest intercedes for all humanity, we, His royal priesthood, must reflect that intercessory, non-violent love in the world. How does this duty to God directly shape our responsibility toward those caught in the crossfire of earthly conflicts?

WHAT NEGLECTS NEIGHBORS IN THE NEAR EAST?

A theology that justifies or spiritualizes modern warfare based on ethnic or national favoritism fundamentally neglects the second great commandment, as it dehumanizes the “enemy” and severs the bond of common humanity that Christ died to redeem, making us complicit in the very hatred the gospel came to destroy. While it is easy to see the suffering of “our side” in a conflict, the Plan of Redemption shatters such partiality, commanding us to see every human being—especially those labeled “enemy”—as a neighbor for whom Christ died and to whom we owe active love. Scripture reveals that “thou shalt love thy neighbour as thyself” (Leviticus 19:18, KJV). Scripture further shows that “do good to them that hate you, and pray for them which despitefully use you” (Matthew 5:44, KJV). Scripture also declares that “that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good” (Matthew 5:45, KJV). Scripture additionally states that “and sendeth rain on the just and on the unjust” (Matthew 5:45, KJV). Scripture moreover affirms that “for if ye love them which love you, what reward have ye? do not even the publicans the same?” (Matthew 5:46, KJV). Scripture besides indicates that “and if ye salute your brethren only, what do ye more than others? do not even the publicans so?” (Matthew 5:47, KJV). In The Great Controversy we read, “The Saviour’s lesson, ‘Resist not him that is evil,’ was a hard saying for the revengeful Jews, and they murmured against it among themselves. But Jesus now made a still stronger declaration:… ‘Love your enemies’” (Thoughts from the Mount of Blessing, p. 73, 1896). A passage from Patriarchs and Prophets reminds us, “In the story of the good Samaritan, Christ illustrates the nature of true religion. He shows that it consists not in systems, creeds, or rites, but in the performance of loving deeds, in bringing the greatest good to others, in genuine goodness” (The Desire of Ages, p. 497, 1898). The inspired pen notes, “Our neighbor is every person who needs our help” (The Desire of Ages, p. 503, 1898). Through inspired counsel we are told, “Our neighbor is every soul who is wounded and bruised by the adversary” (The Desire of Ages, p. 503, 1898). A prophetic voice once wrote, “Our neighbor is everyone who is the property of God” (The Desire of Ages, p. 503, 1898). In The Great Controversy we read, “The law of God is the law of love” (p. 589, 1911). Therefore, our responsibility toward our neighbor in the context of Middle Eastern conflict is unambiguous: we must pray for the salvation of Iranians, Israelis, Palestinians, and all involved; we must support humanitarian relief for all victims without distinction; and we must vocally oppose rhetoric that demonizes any people group. To do less is to fail the test of the Good Samaritan. In the great controversy, Satan seeks to divide humanity into warring factions; our gospel mission is to proclaim a unity in Christ that transcends all earthly divisions, demonstrating that in God’s family, there is no “enemy” at the gate, only estranged siblings whom we are called to invite home. What final frontier of faith does this comprehensive view present to us?

WHAT FRONTIERS THE FAITHFUL FINALLY FACE?

The final frontier for the faithful is the unwavering, practical application of this sanctuary-based, love-driven theology in the face of escalating global chaos, standing as unshakable witnesses to the reality of the heavenly ministry while rejecting every seductive counterfeit, until the true Lion of Judah returns not as a warrior of earth but as the King of Glory from heaven. While paper lions roar and fall, our hope is anchored in the living Word and the interceding High Priest, who will soon complete His work and claim His eternal kingdom. Scripture reveals that “behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book” (Revelation 5:5, KJV). Scripture further shows that “for the word of God is quick, and powerful, and sharper than any twoedged sword” (Hebrews 4:12, KJV). Scripture also declares that “piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12, KJV). Scripture additionally states that “neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do” (Hebrews 4:13, KJV). Scripture moreover affirms that “seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Hebrews 4:14, KJV). Scripture besides indicates that “for we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15, KJV). In The Great Controversy we read, “The Lion of Judah, so terrible to the rejecters of His grace, will be the Lamb of God to the obedient and faithful” (p. 635, 1911). A prophetic voice once wrote, “As the Lion of Judah, Christ will defend His chosen ones and bring them off victorious, because they accepted Him as ‘the Lamb of God, which taketh away the sin of the world’” (Christ Triumphant, p. 15, 1999). The inspired pen notes, “The pillar of cloud which speaks wrath and terror to the transgressor of God’s law is light and mercy and deliverance to those who have kept His commandments” (Testimonies for the Church, vol. 5, p. 211, 1889). Through inspired counsel we are told, “The arm that is mighty to save today is none the less strong to shield when the storm of battle rages” (Education, p. 254, 1903). A passage from Patriarchs and Prophets reminds us, “The Lion of Judah will conquer because He was willing to be led as a lamb to the slaughter” (p. 751, 1890). In The Desire of Ages we read, “Christ was to redeem Adam’s failure” (p. 117, 1898). This frontier demands courage, clarity, and deep communion with Christ. We must be scholars of the sanctuary, fluent in the language of Scripture and the Spirit of Prophecy, able to gently correct those captivated by false prophecies. We must be practitioners of radical peace, whose lives pose a quiet but profound question to a warring world. And we must be people of the Advent hope, who live and work in the calm assurance that the final resolution does not depend on UN resolutions or military dominance, but on the faithful finish of our High Priest’s ministry. Our task is to keep the sanctuary lamp burning in our own hearts and to hold it high for others, until the day breaks and the shadows flee away.

REFLECTING GOD’S LOVE:

The concepts explored here—the heavenly sanctuary, spiritual Israel, non-combatancy, and love for enemy-neighbors—are brilliant facets of God’s unfathomable love. The sanctuary reveals a love so meticulous and just that it submits its own actions to cosmic scrutiny. Spiritual Israel demonstrates a love so expansive it bursts ethnic and national barriers to embrace all who call on Christ. The call to peacemaking reflects a love that conquers through suffering service, not coercive violence. Every pillar of this theology exists to magnify the character of a God who is love, proving that His government is founded on self-sacrificing principle, not raw power. In a world drowning in fear and hatred, this message is the clearest possible reflection of divine love.

My responsibility is first to know Him as He is—a High Priest ministering in my behalf. This demands a daily, deliberate focus on the heavenly realities, through prayerful study of His Word and the testimonies. I must render Him the allegiance of my whole heart, which means obeying His commandments, including “Thou shalt not kill,” even when culture and patriotism demand otherwise. I am responsible to hold fast my profession, to be a faithful witness to the sanctuary truth, and to separate myself from the deceptions and distractions of the world. My life must be a living testimony that my King is Jesus, and His law is the supreme authority over my conscience.

My neighbor is every human being, especially those my culture or my tribe labels “other” or “enemy.” My responsibility is to love them actively—to pray for them, to do them good, to refuse to participate in or endorse their harm, and to seek their eternal salvation through the proclamation of the gospel. In a context of conflict, this means being a voice for peace, a giver to humanitarian need without partiality, and a living example of the reconciliation found in Christ. I am to see in every face a soul for whom my High Priest is interceding, and to treat them accordingly.

“The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?” (Amos 3:8, KJV).

The roar of earthly conflicts will grow louder, the deceptions more sophisticated, but the anchor of the soul holds sure within the veil. We invite you to fortify your understanding and faith through deeper study at http://www.faithfundamentals.blog or by joining the conversation on our podcast at: https://rss.com/podcasts/the-lamb. Here, we continue to explore the old paths, where the good way is found, fixing our eyes on Jesus, the minister of the true tabernacle, until He appears the second time without sin unto salvation.

Feature	Literal Israel (Modern State)	Spiritual Israel (The Remnant Church)
Definition	Defined by ethnicity, borders, and UN recognition.	Defined by faith in Christ and keeping the Commandments (Rev 14:12).
Capital City	Earthly Jerusalem (Target of “Rising Lion”).	New Jerusalem (Galatians 4:26).
Temple	Destroyed in AD 70; hopes for a Third Temple.	Heavenly Sanctuary (Hebrews 8:1-2).
High Priest	None (Levitical priesthood abolished).	Jesus Christ (Hebrews 4:14).
Warfare	Carnal weapons (F-35s, Drones).	Spiritual weapons (Truth, Righteousness) (2 Cor 10:4).
Prophetic Status	“No longer sacred”.	The “Apple of God’s Eye” (Zech 2:8, spiritual application).

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these prophetic truths, allowing them to shape my character and priorities?

How can we adapt these complex themes to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about these topics in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of Christ’s soon return and God’s ultimate victory over evil?

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