Behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. (Revelation 5:5, KJV)

ABSTRACT

This article reveals that the true “lion” of Balaam’s prophecy symbolizes Jesus Christ as the Lion of Judah and His end-time remnant church, who embody spiritual majesty through militant obedience, serene faith in God’s sanctuary rest, and a prophetic duty to proclaim God’s character and law amidst the final conflict, thereby vindicating His love in the great controversy.

PLAN OF REDEMPTION: WHO ROARS FROM JUDAH’S TRIBE NOW?

Amidst the din of modern geopolitical strife, where ancient symbols are claimed for temporal power, a more profound roar echoes from the desert sands of Moab—one that declares not the destiny of a single nation, but the identity, mission, and invincible security of God’s true people in the climax of the ages. While the world’s gaze fixes on earthly conflicts and political interpretations of prophecy, the Spirit calls us to discern the spiritual warfare underpinning all human history, to see ourselves not as spectators but as participants in the great controversy between Christ and Satan. This inquiry seeks to excavate the deep, doctrinal truth buried within Balaam’s compelled blessing, revealing that the “lion” is foremost a portrait of the Lion of the tribe of Judah and, by extension, His commandment-keeping remnant who are called to rise with divine dignity, rest in sovereign assurance, and roar heaven’s final warning. We will journey from the high places of Peor to the heavenly sanctuary, discovering that our calling is to embody both the conquering authority and the sacrificial vulnerability of Christ, living as a separate and distinct people whose obedience and testimony answer the central questions of the cosmic conflict. The roar we must hear and replicate is not of military triumph but of theological truth, proclaiming the eternal stability of God’s law and the imminent victory of His redeeming love, a message that finds its sharpest focus in the Three Angels’ Messages entrusted to the remnant church. To mistake this symbol for a call to earthly nationalism is to be deaf to its heavenly frequency, but to grasp its spiritual intent is to understand our pivotal role in heaven’s plan, so what foundational conflict frames our understanding of this prophecy?

WHO HIRES A PROPHET TO CURSE NOW?

The ancient drama on the heights overlooking Israel’s camp was never merely a regional dispute; it was a skirmish in the eternal war between the Prince of Light and the prince of darkness, a template for Satan’s continual attempts to thwart God’s redemptive purposes through deception, coercion, and corruption. While Balak saw a threatening horde to be eliminated by curse, heaven saw the covenant people through whom the Seed of the woman would come to crush the serpent’s head, making this event a direct assault on the plan of salvation itself. Scripture reveals 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), positioning every earthly conflict against God’s people within a larger spiritual battlefield. The narrative confirms that “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him” (Revelation 12:9, KJV), showing the adversary’s earth-bound rage against God’s church. We read that “And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels” (Revelation 12:7, KJV), establishing the origins of this conflict in a rebellion against divine government. The prophet Isaiah laments, “How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!” (Isaiah 14:12, KJV), tracing the root of all evil to angelic pride. God declares of this fallen being, “Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee” (Ezekiel 28:15, KJV), showing that sin originated in a perfect creation. The apostle Peter soberly notes, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4, KJV), affirming the certainty of Satan’s ultimate defeat. Ellen G. White warns, “The last great delusion is soon to open before us. Antichrist is to perform his marvelous works in our sight. So closely will the counterfeit resemble the true that it will be impossible to distinguish between them except by the Holy Scriptures” (The Great Controversy, p. 593, 1911), urging us to anchor our understanding in divine revelation. Through inspired counsel we are told, “The great controversy between Christ and Satan, that has been carried forward for nearly six thousand years, is soon to close; and the wicked one redoubles his efforts to defeat the work of Christ in man’s behalf and to fasten souls in his snares” (The Great Controversy, p. 518, 1911), framing our era as the climax of the conflict. A prophetic voice once wrote, “Satan’s rebellion was to be a lesson to the universe through all coming ages, a perpetual testimony to the nature and terrible results of sin” (The Great Controversy, p. 499, 1911), revealing the pedagogical purpose of the controversy. In The Story of Redemption we read, “Satan and his angels were once pure and holy, but they rebelled against God, and were cast out of heaven” (The Story of Redemption, p. 13, 1947), reminding us of the tragic fall. The prophetic messenger notes, “The war in heaven was not a mere conflict of opinion. It was a desperate struggle for supremacy” (Patriarchs and Prophets, p. 41, 1890), indicating the profound stakes involved. Through God’s messenger we learn, “The controversy begun in heaven is to be continued upon the earth” (The Great Controversy, p. 582, 1911), directly linking Balaam’s plateau to our present experience. This cosmic context transforms Balaam from a hired sorcerer into an unwitting witness for the prosecution in the trial of the universe, but who are the true “people” he was forced to bless, and what is their identity in the flow of sacred history?

The “people” Balak feared and Balaam blessed were literal Israel, yet the apostle Paul unveils a profound spiritual transference, showing that the promises, identity, and mission of Israel now belong to the church of Jesus Christ, composed of all who live by faith in the Messiah. While ethnic Israel held the covenant in trust for a time, their collective rejection of Christ at the first advent meant the mantle of being God’s chosen nation passed to a spiritual body defined not by genealogy but by faith and obedience. Scripture reveals that “For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called” (Romans 9:6-7, KJV), establishing the principle of a spiritual lineage. The apostle expands, “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29, KJV), explicitly grafting believers into the covenant promises. Peter declares to the church, “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9, KJV), applying titles once exclusive to Israel to all Christians. This calling echoes God’s original offer to literal Israel: “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine” (Exodus 19:5, KJV), showing conditional covenant membership based on obedience. The book of Revelation depicts this true church in the wilderness: “And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days” (Revelation 12:6, KJV), symbolizing God’s protection of His faithful remnant during ages of persecution. It further states, “And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent” (Revelation 12:14, KJV), portraying divine sustenance for the church. A prophetic voice once wrote, “The remnant Church will be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts” (The Story of Redemption, p. 399, 1947), identifying the end-time people of God by their distinctive obedience. In Prophets and Kings we read, “God had chosen Israel as His people to preserve the knowledge of God in the earth” (Prophets and Kings, p. 16, 1917), a mission that now falls to the church. The inspired pen states, “The church is God’s appointed agency for the salvation of men. It was organized for service, and its mission is to carry the gospel to the world” (Acts of the Apostles, p. 9, 1911), defining our core purpose. Through inspired counsel we are told, “The Christian church was at first pure and fervently devoted to the service of God” (The Spirit of Prophecy, Vol. 4, p. 240, 1884), describing the ideal to which we must return. A passage from The Great Controversy reminds us, “The church in the wilderness, and not the proud hierarchy enthroned in the world’s great capital, was the true church of Christ” (The Great Controversy, p. 64, 1911), valuing faithfulness over institutional power. The prophetic messenger explains, “The promises that were made to Abraham and his seed are for us, if we are Christ’s” (Patriarchs and Prophets, p. 476, 1890), personally claiming the ancient blessings. This sacred inheritance carries a majestic responsibility, so what inherent quality of the lion must this spiritual Israel embody to fulfill its destiny?

WHAT MAKES THE LION REIGN SUPREME?

The lion’s preeminence among beasts in biblical symbolism stems not from brute strength alone but from an inherent sovereignty, a majestic bearing that speaks of rightful authority, fearless courage, and serene dominion over its realm, qualities that perfectly mirror the character of Christ and the dignified standing He bestows upon His people. While other predators hunt from necessity or pack instinct, the lion operates from a posture of innate kingship, its very presence commanding the landscape, a reality that finds its ultimate expression in the Lion of the tribe of Judah who has prevailed to open the sealed book of destiny. Scripture reveals that “The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies” (Isaiah 42:13, KJV), portraying God Himself with lion-like ferocity in defense of His people. The prophet Hosea declares, “They shall walk after the Lord: he shall roar like a lion: when he shall roar, then the children shall tremble from the west” (Hosea 11:10, KJV), showing that God’s roar of judgment and call to repentance shakes the nations. Wisdom literature observes, “The king’s wrath is as the roaring of a lion; but his favour is as dew upon the grass” (Proverbs 19:12, KJV), linking the lion’s roar to the awesome authority of righteous rulership. It further notes, “The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul” (Proverbs 20:2, KJV), emphasizing the peril of rebelling against such majesty. Isaiah prophesies, “Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof” (Isaiah 31:4, KJV), depicting God’s unshakable defense of His church against overwhelming opposition. The prophet also describes an invading power with terms that borrow the lion’s terror: “Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it” (Isaiah 5:29, KJV), showing how God can use even wicked nations as instruments of judgment. Ellen G. White wrote, “Christ is the ‘Lion of the tribe of Judah’ and the ‘Lamb slain from the foundation of the world’” (Manuscript Releases, Vol. 19, p. 302, 1990), uniting the symbols of conquering authority and atoning sacrifice in one Person. A passage from The Signs of the Times reminds us, “The lion we have as a symbol of a conqueror; the lamb, of an innocent victim; the dove, of peace; the serpent, of wisdom” (The Signs of the Times, June 18, 1885), cataloguing the rich tapestry of biblical imagery. The inspired pen describes, “John was shown the slain Lamb of God, the Lion of the tribe of Judah, the Conqueror, standing in the midst of the seven golden candlesticks, which are the seven churches” (The Review and Herald, September 18, 1888), placing the victorious Lion at the center of His church’s experience. Through inspired counsel we are told, “The Lion of the tribe of Judah is the Root of David, and He hath prevailed to open the book” (Manuscript Releases, Vol. 12, p. 296, 1990), highlighting His unique right to unveil prophecy and direct history. A prophetic voice once wrote, “Christ, the Lion of the tribe of Judah, will triumph over all His enemies” (The Signs of the Times, November 22, 1899), affirming the certainty of His ultimate victory. In The Desire of Ages we read, “The Lion of Judah so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful” (The Desire of Ages, p. 211, 1898), revealing how His character appears differently based on our relationship to Him. This majestic identity, when imparted to the believer, produces a spiritual nobility and fearless conviction that marked pioneers like J.N. Andrews and Uriah Smith, but how did the ancient confrontation on the cliffs of Moab demonstrate God’s absolute control over all threats to His lion-like people?

The narrative of Balaam is a masterclass in divine sovereignty, showcasing that no hired curse, no demonic incantation, and no king’s terror can thwart the blessing God has decreed for His covenant people, a truth that grants us unshakeable confidence as we face the concerted attacks of the enemy in the last days. While Balak sought to manipulate spiritual forces for political ends, God turned the prophet’s tongue into an instrument of benediction, proving that the Lion of Judah holds absolute veto power over every weapon forged against His church. Scripture reveals that “But God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed” (Numbers 22:12, KJV), issuing a direct prohibition based on Israel’s blessed status. The account continues, “And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do” (Numbers 22:20, KJV), granting conditional permission while retaining strict control over the prophet’s message. We then see divine intervention: “And the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him” (Numbers 22:22, KJV), as God physically obstructed the prophet’s rebellious path. The scene unfolds: “And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way” (Numbers 22:23, KJV), showing a beast possessing spiritual discernment its master lacked. The confrontation intensifies: “But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side” (Numbers 22:24, KJV), narrowing the path to force a direct encounter. Finally, “And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again” (Numbers 25:25, KJV), using pain to arrest the prophet’s progress. The inspired pen explains, “Balaam had sold himself to Satan for gain, and he perished with the people he had been permitted to curse” (Spiritual Gifts, Vol. 4a, p. 46, 1864), marking the tragic end of a life that mixed prophetic gift with covetousness. Through inspired counsel we are told, “The sin of covetousness, which God ranks with idolatry, had made him a timeserver, and through this one fault Satan gained entire control of him” (Patriarchs and Prophets, p. 439, 1890), identifying the root of his downfall. A passage from The Bible Echo reminds us, “Balaam loved the reward of unrighteousness. The sin of covetousness controlled his whole being” (The Bible Echo, July 1, 1897), showing how a single cherished sin can enslave. The prophetic messenger notes, “Balaam was blinded by covetousness, and he did not see the angel of God standing with drawn sword in his pathway” (Patriarchs and Prophets, p. 440, 1890), illustrating how sin dims spiritual perception. In The Signs of the Times we read, “Balaam knew that he was doing wrong, but he persisted in his determination to go with the messengers from Moab” (The Signs of the Times, November 18, 1880), a warning against willful disobedience. Through God’s messenger we learn, “The Lord would not suffer Balaam to curse Israel, but compelled him to bless them” (The Spirit of Prophecy, Vol. 1, p. 323, 1870), the triumphant summary of the episode. This divine compulsion forced from Balaam’s lips a specific, militant description of God’s people, so what is the nature of the warfare depicted in the very verse claimed by modern powers?

DOES LION CONSUME FLESH OR SIN NOW?

Numbers 23:24 presents the lion in its most militant aspect—rising, lifting itself, and refusing to rest until it has utterly consumed its prey, an image that, when spiritually decoded, reveals the church’s calling to engage in relentless warfare against the indwelling power of sin until complete victory is achieved. While a surface, carnal reading might envision military conquest, the apostle Paul unveils the true battlefield: the domain of the heart, where the “prey” is our sinful nature and the “blood of the slain” symbolizes the total extermination of every propensity that rebels against God’s law. Scripture reveals that “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4, KJV), defining our conquest as a triumph of faith over worldly systems and temptations. The apostle Paul exults, “Nay, in all these things we are more than conquerors through him that loved us” (Romans 8:37, KJV), declaring that our victory is not marginal but overwhelming, achieved through Christ’s love. He affirms, “I can do all things through Christ which strengtheneth me” (Philippians 4:13, KJV), locating the source of our lion-like strength entirely outside ourselves. John assures believers, “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world” (1 John 4:4, KJV), basing our confidence on the indwelling Christ’s superiority over Satan. Paul describes our arsenal: “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), rejecting physical weapons for divine power that demolishes mental and spiritual fortresses. He provides the strategy: “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Galatians 5:16, KJV), showing that victory comes by aligning our daily existence with the Holy Spirit’s guidance. A prophetic voice once wrote, “The Christian life is a battle and a march. But the victory to be gained is not won by human power. The field of conflict is the domain of the heart” (The Ministry of Healing, p. 130, 1905), precisely identifying the theater of war. In Education we read, “The warfare against self is the greatest battle that was ever fought. The yielding of self, surrendering all to the will of God, requires a struggle; but the soul must submit to God before it can be renewed in holiness” (Education, p. 57, 1903), naming “self” as the ultimate adversary. The inspired pen affirms, “Every act of obedience to Christ, every act of self-denial for His sake, every trial well endured, every victory gained over temptation, is a step in the march to the glory of final victory” (The Desire of Ages, p. 330, 1898), framing the daily spiritual discipline as part of a triumphant campaign. Through inspired counsel we are told, “The battle is to be fought in the name of the Lord God of hosts, and if fought bravely, will end in victory” (Testimonies for the Church, Vol. 4, p. 34, 1876), promising success to those who engage fully in Christ’s name. A passage from Steps to Christ reminds us, “The battle which we have to fight—the greatest battle that was ever fought by man—is the surrender of self to the will of God” (Steps to Christ, p. 43, 1892), reducing all spiritual conflict to this central act of submission. The prophetic messenger explains, “The Christian must enter upon the warfare against self with the spirit of a hero” (The Signs of the Times, August 22, 1892), calling for lion-like courage in this internal struggle. This victorious posture, however, is not one of perpetual, anxious striving but flows from a prior position of profound security, so how does the subsequent imagery of the lion at rest illuminate the believer’s experience of God’s sovereign care?

DOES THE LION REST SECURE ALWAYS?

In his next oracle, Balaam’s imagery shifts dramatically from the lion rising to hunt to the lion couched and lying down in undisturbed rest, a powerful symbol of the Sabbath peace and sanctuary assurance that belongs to God’s people who know their absolute security in His covenant promises and priestly ministry. While the world lives in a state of perpetual anxiety and vigilant self-defense, the remnant church enters into the rest of faith, a calm confidence that stems from knowing our case is in the hands of our great High Priest and that the ultimate victory over sin is as certain as God’s finished work in creation. Scripture reveals that “There remaineth therefore a rest to the people of God” (Hebrews 4:9, KJV), explicitly promising a Sabbath-like cessation from self-justifying works. Jesus personally invites, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28, KJV), offering relief from the burden of sin and legalistic striving. The writer to the Hebrews explains, “For he that is entered into his rest, he also hath ceased from his own works, as God did from his” (Hebrews 4:10, KJV), defining this rest as a deliberate cessation of relying on our own efforts for salvation. Christ elaborates, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matthew 11:29, KJV), connecting soul rest to the humble acceptance of His teaching and lordship. He assures, “For my yoke is easy, and my burden is light” (Matthew 11:30, KJV), contrasting the oppressive weight of sin with the liberating lightness of obedience through grace. The prophet Jeremiah records God’s plea, “Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein” (Jeremiah 6:16, KJV), showing that rest is found in returning to God’s timeless paths of obedience. Through inspired counsel we are told, “The Sabbath was made for man, and not man for the Sabbath. It is a day of rest and worship” (The Faith I Live By, p. 34, 1958), affirming the gift of weekly physical and spiritual renewal. A prophetic voice once wrote, “The rest here spoken of is the rest of grace, obtained by following the prescription. Works disjointed from faith will not justify any man” (Manuscript Releases, Vol. 6, p. 30, 1990), clarifying that Sabbath rest symbolizes the gospel rest of justification by faith. The inspired pen affirms, “The Sabbath is a token between God and His people. It is a holy day, given by the Creator as a day of rest and spiritual worship” (Testimonies for the Church, Vol. 6, p. 349, 1900), establishing it as a covenant sign of our relationship with Him. In The Desire of Ages we read, “The Sabbath was made for man, and Christ claims the right to decide how it shall be kept” (The Desire of Ages, p. 288, 1898), placing the Sabbath under Christ’s authority as Lord. Through God’s messenger we learn, “The Sabbath is a sign of creative and redeeming power; it points to God as the source of life and knowledge” (Education, p. 250, 1903), linking it to both creation and redemption. A passage from Prophets and Kings reminds us, “The Sabbath calls our thoughts to nature, and brings us into communion with the Creator” (Prophets and Kings, p. 180, 1917), showing its role in fostering a restorative relationship with God. This deep rest is the foundation for fearless activity, yet it requires us to maintain a distinct identity separate from the kingdoms of this world, so what happens when God’s lion-people forget their heavenly origin and adopt the traits of earthly empires?

DOES LION BECOME A MAN SOON?

The prophetic symbolism of Daniel provides a sobering contrast, where the lion representing Babylon had its wings plucked, was made to stand on its feet like a man, and was given a man’s heart, a metamorphosis that signifies the loss of spiritual nobility and speed when God’s people descend into worldly compromise and adopt human systems of power and reasoning. While the lion of Judah’s tribe retains its divine character, history shows that any professed people of God can degrade from their high calling when they exchange faith in heavenly realities for dependence on earthly alliances, political influence, and human wisdom, a danger acutely present for the Laodicean church. Scripture reveals that “Be ye therefore sober, and watch unto prayer” (1 Peter 4:7, KJV), calling for clear-minded vigilance as an antidote to spiritual complacency. Peter exhorts, “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Peter 1:13, KJV), urging mental preparedness and focused expectation. He repeats, “The end of all things is at hand: be ye therefore sober, and watch unto prayer” (1 Peter 4:7, KJV), linking sobriety and watchfulness to the imminence of the end. Paul charges Timothy, “But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry” (2 Timothy 4:5, KJV), combining watchfulness with steadfast service. He instructs the Thessalonians, “Therefore let us not sleep, as do others; but let us watch and be sober” (1 Thessalonians 5:6, KJV), contrasting spiritual alertness with the world’s slumber. He continues, “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation” (1 Thessalonians 5:8, KJV), equating sober watchfulness with putting on the armor of God. A passage from The Review and Herald reminds us, “The follower of Christ must not walk in darkness; he must not be left to stumble along in uncertainty” (The Review and Herald, May 27, 1884), warning against a loss of prophetic clarity. Through inspired counsel we are told, “We are to be vigilant, watching for the coming of the Lord; we must not be found sleeping” (Selected Messages, Book 2, p. 369, 1958), connecting watchfulness directly to preparation for Christ’s return. The inspired pen warns, “The Laodicean message is applicable to the church at this time. Do you believe this message?” (The Review and Herald, September 20, 1892), confronting us with our own potential lukewarmness. A prophetic voice once wrote, “The church has turned back from following Christ her Leader and is steadily retreating toward Egypt” (Testimonies for the Church, Vol. 5, p. 217, 1882), using the metaphor of returning to slavery to describe compromise. In Manuscript Releases we read, “The spirit of worldliness is eating out the very heart and life of God’s people” (Manuscript Releases, Vol. 1, p. 356, 1990), diagnosing a internal spiritual decay. The prophetic messenger explains, “Conformity to worldly customs converts the church to the world; it never converts the world to Christ” (The Great Controversy, p. 509, 1911), stating the futility and danger of assimilation. This vigilance preserves our unique lion-like testimony, which itself becomes the focal point of the dragon’s wrath in the final conflict, so why does the enemy specifically target a people who keep God’s commandments?

WHY TARGET THOSE BEARING GOD’S NAME?

The conspiracy against Israel in Psalm 83, to “cut them off from being a nation; that the name of Israel may be no more in remembrance,” finds its ultimate fulfillment in Satan’s war against the remnant in Revelation 12:17, revealing that the core issue is the eradication of God’s character and law from the universe by destroying the people who visibly uphold them. While earthly enemies may have territorial or political motives, the dragon’s animus is theological; he hates the Sabbath, the moral law, and the testimony of Jesus because they collectively vindicate God’s just, loving, and sovereign character, and his final assault is aimed at coercing the world into rejecting these pillars of divine government. Scripture reveals that “For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;” (Psalm 83:5-6, KJV), depicting a unified coalition arrayed against God’s people. The psalmist states their objective: “They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.” (Psalm 83:4, KJV), exposing the desire for total annihilation. John describes the dragon’s end-time focus: “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), directly linking his wrath to their obedience and prophetic witness. The apostle John explains the nature of true love: “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren” (1 John 3:16, KJV), defining love as sacrificial action. He connects love to judgment-day confidence: “Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world” (1 John 4:17, KJV), showing that perfected love casts out fear. Paul proclaims, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV), establishing the supreme proof of divine love at the cross. He declares the invincibility of this love: “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come” (Romans 8:38, KJV), listing all potential threats. He concludes, “Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Romans 8:39, KJV), affirming the absolute security of those in Christ. He reasons, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Romans 8:32, KJV), arguing from the greater to the lesser gift. Ellen G. White wrote, “The great plan of redemption results in fully bringing back the world into God’s favor. All that was lost by sin is restored” (The Great Controversy, p. 674, 1911), revealing redemption’s ultimate restorative scope. A prophetic voice once wrote, “The plan of redemption contemplates our complete recovery from the power of Satan” (Steps to Christ, p. 52, 1892), outlining its comprehensive purpose. The inspired pen affirms, “God’s love for the fallen race is a peculiar manifestation of love—a love born of mercy” (The Signs of the Times, December 30, 1889), describing its unique quality. Through inspired counsel we are told, “The destruction of sin is the vindication of God’s love” (Education, p. 309, 1903), showing how the final judgment serves love’s purpose. A passage from Patriarchs and Prophets reminds us, “All the universe will have become witnesses to the nature and results of sin” (Patriarchs and Prophets, p. 339, 1890), indicating the trial’s public nature. The prophetic messenger explains, “The whole universe will have seen the course of the great controversy” (The Great Controversy, p. 671, 1911), affirming that every intelligence will be fully informed. This cosmic vindication of love through the destruction of sin imposes a solemn responsibility on those who understand it, so what is the fundamental demand God places on His lion-people?

WHAT DOES OBEDIENCE DEMAND FROM US?

The lion-like nature of God’s remnant is expressed not in arbitrary aggression but in perfect, loving obedience to His law, a wholehearted allegiance that flows naturally from a heart reconciled to God and becomes the visible evidence to the universe that His government is both just and efficacious in transforming sinners. While the world views obedience as restrictive or legalistic, the child of God, indwelt by Christ, sees it as the liberating expression of their new nature, the “law of the Spirit of life” (Romans 8:2) written on the heart, and the means by which they reflect the character of the Lion of Judah. Scripture reveals that “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), directly linking commandment-keeping to eternal life and entrance into the New Jerusalem. Jesus states simply, “If ye love me, keep my commandments” (John 14:15, KJV), making obedience the litmus test of genuine love for Him. The apostle John writes, “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3, KJV), presenting obedience as proof of a saving knowledge of God. He further connects obedience to answered prayer: “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight” (1 John 3:22, KJV), showing its role in a vibrant prayer life. He defines love: “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3, KJV), equating love with obedience and declaring God’s law to be a joy, not a burden. God’s historic plea through Jeremiah underscores the purpose of obedience: “But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you” (Jeremiah 7:23, KJV), linking covenant relationship and well-being to adherence to His ways. The inspired pen states, “Obedience is the fruit of faith” (Steps to Christ, p. 61, 1892), showing it as the natural outgrowth of a living trust in God. A passage from The Great Controversy reminds us, “The law of God is the standard by which the characters and the lives of men will be tested in the judgment” (The Great Controversy, p. 582, 1911), establishing its eternal, unchanging role. Through inspired counsel we are told, “Perfect obedience to God’s commandments is the condition on which eternal life is granted” (The Sanctified Life, p. 81, 1889), reaffirming the inseparable link between law and gospel. The prophetic messenger notes, “Obedience to God is the highest evidence of our love for Him” (Manuscript Releases, Vol. 4, p. 108, 1990), elevating it to the supreme demonstration of devotion. In Testimonies for the Church we read, “The test of discipleship is not brought to bear as closely as it should be upon those who present themselves for baptism” (Testimonies for the Church, Vol. 5, p. 79, 1882), calling for a more rigorous connection between profession and practice. A prophetic voice once wrote, “Obedience is better than sacrifice, and to hearken than the fat of rams” (Patriarchs and Prophets, p. 582, 1890), valuing heartfelt compliance over mere ritual. This obedience, which is our primary duty to God, necessarily manifests in a proactive duty toward our fellow humans, so what specific responsibility do we bear as watchmen for the souls of our neighbors?

WHO SOUNDS THE ALARM LOUDLY NOW?

The spiritual dignity and security of the lion-like remnant carries with it the grave responsibility of the watchman, to trumpet a clear warning to a sleeping world of impending judgment and to proclaim the everlasting gospel with the distinctive truths of the Three Angels’ Messages, for silence in the face of eternal danger is the antithesis of love. While we rest securely in Christ’s finished work, we cannot recline in passive comfort, for God has placed us on the walls of Zion and charged us to cry aloud, sparing not, to show His people their transgression, making the proclamation of present truth our indispensable duty to every neighbor, nation, and kindred. Scripture reveals that “When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand” (Ezekiel 3:18, KJV), establishing the terrifying accountability of the watchman who fails. Paul recounts his ministry model: “Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears” (Acts 20:31, KJV), combining vigilance, persistence, universal scope, and deep compassion. God commissions His messenger: “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins” (Isaiah 58:1, KJV), demanding a bold, unsparing proclamation specifically to professed believers. The watchman role is formalized: “So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me” (Ezekiel 33:7, KJV), showing that the watchman is a divine appointment and a relayer of God’s own words. The principle of individual responsibility is clarified: “If thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul” (Ezekiel 3:19, KJV), freeing the watchman from the guilt of those who reject the message. The watchman’s function is explained: “Again the word of the Lord came unto me, saying, Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman” (Ezekiel 33:1-2, KJV), illustrating the societal role of the sentinel. Through inspired counsel we are told, “God calls for men like Elijah, Nathan, and John the Baptist—men who will bear their message regardless of the consequences” (Prophets and Kings, p. 142, 1917), citing models of fearless proclamation. A prophetic voice once wrote, “The watchmen upon the walls of Zion should be the first to catch the tidings of the Saviour’s advent, the first to lift their voices to proclaim Him near” (The Great Controversy, p. 360, 1911), placing the duty of announcing Christ’s return squarely on the church. The inspired pen warns, “If the watchmen sleep at their post, and give no warning, the people perish, and their blood is required at the watchmen’s hands” (Testimonies for the Church, Vol. 2, p. 440, 1868), repeating the solemn warning of Ezekiel. Through God’s messenger we learn, “We are watchmen upon the walls of Zion, and we should be wide awake to discern the devices of Satan” (The Review and Herald, July 19, 1892), adding discernment of Satan’s schemes to the job description. A passage from Selected Messages reminds us, “The Lord calls for watchmen who will give the warning from Him” (Selected Messages, Book 2, p. 387, 1958), emphasizing that the message’s authority comes from God, not ourselves. The prophetic messenger explains, “The trumpet must give a certain sound. There will be a general proclamation of truth, but the truth has not yet been proclaimed in its fulness” (The Review and Herald, December 13, 1892), calling for clarity and completeness in our message. This duty to warn is empowered not by our own lion-like strength but by a profound paradox at the heart of the gospel, so what is the secret source of the remnant’s conquering power?

IS THE LION ALSO A LAMB SACRIFICED?

The apocalyptic vision of Revelation 5 provides the master key to understanding the remnant’s power: John hears of the conquering Lion of Judah but turns to see a Lamb standing as if slain, revealing that all true spiritual authority, dignity, and victory are born out of and operate through the principles of sacrificial love, humble submission, and atoning death. While the world’s powers rise through coercion and accumulation, the Lion-Lamb conquers through voluntary self-emptying, and His people likewise overcome the dragon “by the blood of the Lamb, and by the word of their testimony” (Revelation 12:11), making the cross the paradoxical power center of the universe. Scripture reveals the elder’s announcement: “And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.” (Revelation 5:5, KJV), declaring the Lion’s victory. John’s vision continues: “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth” (Revelation 5:6, KJV), identifying the victorious Lion explicitly as the slain Lamb. The climax of earthly conflict is previewed: “These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful” (Revelation 17:14, KJV), promising that the Lamb leads the final triumph. The redeemed sing: “And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints” (Revelation 15:3, KJV), uniting the song of deliverance from Egypt with the song of redemption from sin. Heavenly worship erupts: “Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Revelation 5:12, KJV), ascribing all authority to the sacrificed One. The crescendo encompasses all creation: “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:13, KJV), universalizing the Lamb’s worthiness. John sees the result: “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), showing the Lamb’s redeeming work produces a vast, diverse multitude. The inspired pen describes, “John calls our attention to the heavenly sanctuary, where Christ, the Lamb of God that taketh away the sin of the world, entered at His ascension” (The Signs of the Times, January 20, 1881), connecting the Lamb’s work to His high priestly ministry. In Manuscript Releases we read, “The Lion of Judah prevailed to open the book and loose the seven seals thereof, because He submitted to become the slain Lamb” (Manuscript Releases, Vol. 16, p. 36, 1990), revealing submission as the pathway to authority. A prophetic voice once wrote, “Christ is represented as the Lion of the tribe of Judah and also as a lamb slain” (The Review and Herald, June 15, 1905), holding the two symbols in tension. Through inspired counsel we are told, “The Lion of Judah, so terrible to the rejectors of His grace, is the Lamb of God to the obedient and believing” (Selected Messages, Book 3, p. 415, 1980), showing how His role is perceived based on our response. The prophetic messenger notes, “In the Revelation, Christ is called both the Lion of the tribe of Judah and the Lamb” (The Signs of the Times, April 7, 1890), affirming the dual title. A passage from The Desire of Ages reminds us, “Christ is the Lamb slain from the foundation of the world, and the Lion of the tribe of Judah who takes away the sin of the world” (The Desire of Ages, p. 210, 1898), uniting the eternal plan with its historical execution. This Lamb-like character calls us to a life of separateness from the world’s systems, so how does Balaam’s final view of Israel dwelling alone inform our communal identity?

HOW CAN A PEOPLE DWELL ALONE NOW?

Balaam’s Spirit-inspired observation that Israel “shall dwell alone, and shall not be reckoned among the nations” (Numbers 23:9) provides the defining mark of God’s remnant people in every age: a conscious, deliberate separateness from the world’s values, alliances, and compromising entanglements, maintained not for isolationist pride but for priestly purity and prophetic clarity. While the temptation is strong to seek relevance, influence, and security through association with earthly powers and popular culture, the lion-like dignity of Christ’s church depends on its unwavering loyalty to heaven alone, a separateness that is the prerequisite for receiving the latter rain and finishing the gospel work. Scripture reveals the clear command: “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Corinthians 6:17, KJV), promising divine acceptance as the reward for separation. John issues a stark warning: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15, KJV), framing affection for the world as incompatible with love for God. James presents a binary choice: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (James 4:4, KJV), declaring any alliance with the world to be active hostility toward God. Paul calls for a mental transformation: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2, KJV), showing that nonconformity is achieved by inward renewal. John diagnoses the world’s allure: “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:16, KJV), identifying the three channels of temptation. He contrasts the temporal with the eternal: “And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (1 John 2:17, KJV), basing the call to separation on the transient nature of worldly things. A prophetic voice once wrote, “The followers of Christ are to be separate from the world in principles and interests” (Counsels to Parents, Teachers, and Students, p. 323, 1913), calling for a distinction in both foundational beliefs and practical concerns. Through inspired counsel we are told, “God calls for separation from the world. Will you obey?” (Testimonies for the Church, Vol. 1, p. 287, 1855), framing it as a direct test of obedience. The inspired pen warns, “Conformity to the world is causing the church to lose her purity” (The Review and Herald, August 4, 1904), linking compromise directly to spiritual contamination. In Selected Messages we read, “The line of distinction between professed Christians and the ungodly is now hardly distinguishable” (Selected Messages, Book 2, p. 127, 1958), lamenting the blurring of boundaries in the last days. The prophetic messenger notes, “We are not to unite with the world that we may receive its mold” (Testimonies for the Church, Vol. 7, p. 241, 1902), warning against allowing the world to shape our character. A passage from Fundamentals of Christian Education reminds us, “Separation from the world is required of us, for the world’s principles are opposed to the principles of truth” (Fundamentals of Christian Education, p. 475, 1923), grounding the requirement in the fundamental opposition between two kingdoms. This separate, prepared people will be on the scene for the final act of the controversy, so when will the couched Lion rise for His ultimate and decisive action?

WHEN WILL THE LION STAND UP FINALLY?

The prophecy of Daniel 12:1 provides the triumphant climax: “And at that time shall Michael stand up,” an image of the Lion of Judah rising from His priestly ministry to execute judgment, deliver His people, and close the great controversy, an event toward which all of history has been straining and for which the remnant church is being purified as His waiting, watching people. While earthly conflicts and “operations” rise and fall, this ultimate standing up will be the singular, cataclysmic event that resolves the sin problem forever, delivering everyone whose life is hid with Christ in God and bringing to consummation the victory presaged in Balaam’s ancient blessing. Scripture reveals Christ’s own description: “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), foretelling an unparalleled crisis preceding His return. John describes the universal panic of the wicked: “And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains” (Revelation 6:15, KJV), portraying desperate attempts to escape the Lamb’s wrath. They ask the doomed question: “For the great day of his wrath is come; and who shall be able to stand?” (Revelation 6:17, KJV), acknowledging the inescapable nature of divine judgment. Jesus offers a merciful limitation: “And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened” (Matthew 24:22, KJV), showing His care for His people even in judgment. He describes cosmic signs: “But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light” (Mark 13:24, KJV), pointing to disturbances in the heavens. He continues: “And the stars of heaven shall fall, and the powers that are in heaven shall be shaken” (Mark 13:25, KJV), depicting a universe in upheaval at the Son of Man’s coming. The inspired pen warns, “The time of trouble—trouble such as never was—is soon to open upon us; and we shall need an experience which many are too indolent to obtain” (The Great Controversy, p. 622, 1911), urging earnest preparation for the imminent crisis. A passage from Maranatha reminds us, “As the storm approaches, a large class who have professed faith in the third angel’s message, but have not been sanctified through obedience to the truth, abandon their position and join the ranks of the opposition” (Maranatha, p. 199, 1976), forecasting a great sifting within the professed remnant. Through inspired counsel we are told, “The time of trouble is just before us; and then stern necessity will require the people of God to deny self” (Testimonies for the Church, Vol. 1, p. 272, 1855), linking survival in the crisis to present self-denial. The prophetic messenger notes, “The ‘time of trouble, such as never was,’ is soon to open upon us” (The Great Controversy, p. 589, 1911), re-emphasizing the imminence and uniqueness of the trial. In Early Writings we read, “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers” (Early Writings, p. 33, 1882), identifying the Sabbath as the key point of distinction during the end-time test. A prophetic voice once wrote, “The final deliverance of God’s people will be accompanied by a time of trouble” (Patriarchs and Prophets, p. 201, 1890), connecting deliverance with preceding tribulation. This glorious prospect calls us to a present application of the lion symbol in our personal and corporate lives, so how do these truths distill into actionable responsibilities regarding God’s love and our duties?

HOW DO THESE CONCEPTS REFLECT GOD’S LOVE?

The entire panorama of the Lion of Judah, from Balaam’s prophecy to the Lamb on the throne, reflects God’s love as a protective, vindicating, and transformative force in the great controversy, demonstrating that His fierce opposition to sin and His tender commitment to sinners are two sides of the same loving character. While a superficial view might see judgment as opposed to love, the destruction of sin is the ultimate act of love for the universe, removing forever the malignant cause of all suffering and securing the eternal happiness of His creation, a reality that imbues our present obedience with cosmic significance. We see this love in God’s unwavering protection of Israel from Balaam’s curse, a microcosm of His covenant faithfulness to shield His people from spiritual destruction. We see it in the gift of the Sabbath rest, a weekly testament to His creative and redemptive love, offering us a foretaste of eternal peace. We see it most profoundly in the Lion who is the Lamb, whose sacrificial death is the definitive revelation of a love that would rather die than live without us. This love is not passive sentiment but active warfare against everything that would harm His children, making our identification with the Lion-Lamb a participation in the triumphant outworking of divine affection for the entire cosmos. Our calling as the remnant is to embody this love by clinging to His law, which is the transcript of His character of love, and by proclaiming His final messages of love’s warning and invitation to a perishing world.

My primary responsibility toward God, flowing from my identity in the Lion of Judah, is to render the “perfect obedience” that Sr. White identifies as the condition of eternal life—an obedience that is the fruit of faith, the evidence of love, and the natural expression of a heart reconciled to Him through the new covenant. This means I must surrender my will completely, daily accepting His death as my death to sin and His resurrection life as my power to live, allowing Him to write His law on my heart. It requires me to honor Him as Creator and Redeemer by cherishing and faithfully observing His holy Sabbath, the memorial of both His creative power and His sanctifying rest. It demands that I cultivate a spirit of constant watchfulness and prayer, abiding in the sanctuary truth of His priestly ministry, so that I am ready for His standing up. My responsibility is to maintain a separate, distinct allegiance, rejecting the world’s mold and finding my security, identity, and purpose in His kingdom alone, thus reflecting the lion-like dignity of a child of the King.

My responsibility toward my neighbor is unequivocally that of a watchman, to sound a clear, compassionate, and urgent warning about the final events and the everlasting gospel, sharing the specific truths of the Three Angels’ Messages that prepare a people for Christ’s return. I must overcome fear, apathy, and the desire for human approval to “cry aloud, spare not,” understanding that silence is a grave dereliction of duty and a failure of love. This involves personally sharing present truth, supporting the global mission of the church, and living a life of such winsome holiness that my testimony carries credibility. I am to seek the “una más,” the one lost sheep, reflecting the seeking love of Christ highlighted in the materials from faithfundamentals.blog, understanding that heaven rejoices over every soul reclaimed from the enemy’s territory. Furthermore, within the community of believers, I am called to foster forgiveness, unity, and restoration, heeding the counsel from the podcast “The Lamb” that confession, advocacy, and prayer are God’s channels for healing relationships and preserving the witness of the church.

We have traced the roar of the Lion from the deserts of Moab to the throne room of heaven, discovering that our identity, our strength, and our mission are all found in the One who is both conquering King and sacrificed Lamb. The note in the Western Wall will fade, and the stones of earthly power will crumble, but the Word of our God—and the people who embody that Word—will stand forever. The final “Operation Rising Lion” is not a military campaign but the glorious appearing of our Lord Jesus Christ, who will dispatch His angels to gather His elect from every corner of a rebellious world. Until that day, we are called to rise up in the victory He has already won, to couch down in the rest He freely gives, and to roar forth the message that alone can prepare a world for its Judge and Redeemer. Let us live as the people of the Lion, who overcome by the blood of the Lamb.

“Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.” (Numbers 23:24, KJV)

For further study and spiritual fellowship, visit us at http://www.faithfundamentals.blog or listen to our podcast at: https://rss.com/podcasts/the-lamb. May the peace of the coming King rest upon you as you await His roar from Zion.

SELF-REFLECTION

How can I delve deeper into the symbolism of the Lion of Judah in my devotional life, allowing its themes of victory and rest to transform my daily walk with Christ?

How can we present the lion metaphor and its prophetic implications in ways that engage varied audiences, from long-time members to newcomers, while upholding biblical truth?

What common misunderstandings about spiritual Israel and the great controversy exist in my community, and how can I clarify them using Scripture and Sr. White’s writings?

In what concrete steps can our congregations embody the lion’s boldness and the lamb’s sacrifice, becoming living witnesses to redemption amid the final conflict?

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