Introduction

Seventh-day Adventists have understood the so-called Three Angels Messages found in Revelation 14:6-11(12 or 14) as fulfilled in the 1840’s. Their realization that the messages gave them their own identity and the sense of mission has continued to this day. Somehow the Adventist Church monopolized this passage as their own for a long time. Although later Adventist Biblical interpreters tend to believe the time of the end began in 1844, but the early believers thought the end of time was very near, applying this passage exclusively to their time. Unfortunately, the time of the end did not expire soon enough to justify their application of the Three Angels’ Messages to their own time alone. If their application is the only viable way to use the text, what could be the use of the text for those who live one hundred seventy-four years after them? If those living in 2018 read the text in the light of the traditional Adventist understanding alone the text may appear as expired.

Ellen White under the prophetic inspiration was able to synthesize the best of all the studies on the Three Angels’ Messages by her colleagues. She warned the Adventists not to believe that the image of the beast had been set up and the Sunday observance had turned into the mark of the beast. By her warning she indicated that the Three Angels’ Messages had not yet fully proclaimed. Still the focus on the 1840’s for the application of the messages has been felt so strong, it is necessary to read the messages afresh.

Reading the text as it stands may add new insights to reading the text in accordance to the traditional Adventist approaches. And it will facilitate a reading which goes beyond the traditional reading. It will require one to approach this portion of Revelation with a large picture of the events involved in mind. The passage of Three Angels’ Messages is not a separate unit, but a unit within a large story which is covered in Revelation 12-14. Reading this passage in the larger literary context will provide a room to interpret the text with more nuanced understanding.

In this essay I am trying to read the passage in the larger literary context to enjoy more space for wider applications. I contend that the Three Angels’ Messages can speak loud and clear when they are read in the larger literary context of Revelation 12-14. Especially, their reading as counterparts of the three propagandas from the two beasts will bring the eschatological significance to the fore. In this way they can be understood more precisely in the context of the final phase of the earth’s history. Once they had been vigorously used in the context of discovering their identity and mission in the early stage of Adventism, but now they are being used less enthusiastically. With a new reading the Three Angels’ Messages can be used with more dynamics from now on until the final moment of the earth’s history.

The Triumph of Jesus and the Persecuted Saints

Putting the Three Angels Messages in the larger picture I will describe some basic ideas found in the big story of Revelation. Through the scenes of opening of seven seals, God showed John the stages of success/demise of the church. Through the blowing of the seven trumpets, John describes how God was warning/punishing the world. As we come to Rev 12 the great conflict scene is introduced. This chapter reveals what is the real problem behind all these developments. Ironically on the one hand in Revelation 5 the slain Lamb of God was inaugurated, on the other hand in Revelation 12 God’s people were cornered and persecuted. The theme of God’s victory along with the victory of His saints seems to be waning in this horrible conflict described in Revelation 12.

In Revelation 12 Satan is exposed fully. The war in heaven, the defeat of Satan, the expulsion of Satan from heaven, his persecution of the woman on earth is dramatically described. Satan dubbed as serpent persecutes the woman intending to annihilate her. But his efforts prove a failure, because she survives. She was delivered from water, and the land helped her. Now Satan’s allies came from the water and from the land. Satan needed his agents who can do a better job.

After the dragon was cast out of heaven, he could no longer bring troubles to heaven, and he was confined to the earth and sea (Rev 12:12). The dragon was standing on the shore of the sea to meet two beasts as his collaborators (Rev 13:1). These two beasts work for the dragon. And the dragon brought troubles for the dwellers on earth through two beasts coming from the earth and sea. Revelation chapter 13 portrays two persecuting powers in the garb of two beasts. The first beast came out of the sea, while the second one out of the earth. And the second beast supported the work of the first beast. The interval that occupies between the two risings of the beasts is not known. The first beast was given forty-two prophetic months to rule the earth. During the time he forced the people to worship himself.

The Beast from the Sea

The first beast described in Rev 13:1-10 is a monster composite of the three beasts introduced in the vision of Daniel 7 (leopard, bear, and lion; in Daniel the order is in the reverse). He had ten horns and seven heads. Ten crowns are on his ten horns. He has seven blasphemous names, one on each head. What is important in this description is: The dragon gave the beast his power and his throne and great authority (Rev 13:2). So, the beast fully represents the dragon.

Due to his experience of quasi-resurrection, the first beast has become a world-wide attraction. “The whole world was astonished and followed the beast” (Rev 13:3). People worshiped the dragon and the beast. Nobody worshiped the dragon in Rev 12. Suddenly, he became the object of worship, while in Rev 12 he was a mere contender and persecutor. He used physical persecution in the past, but now he uses tactics to deceive the people.

They were pressing on an absolute worship to the beast: “Who is like the beast?” (13:4). They have replaced God and put the beast in His place. In the song of Moses, we find a victory song: “Who among the gods is like you, O LORD? Who is like you?” (Exodus 15:11). In the same vein people sing Mi Chamocha in Jewish synagogues even now. Jeremiah states: “No one is like you, O, LORD” (Jeremiah 10:6). “Who is a God like you?” (Micah 7:18) “Who is like God?” has turned into “Who is like the beast?” The beast has become invincible because of his quasi-resurrection. He cannot be killed! The beast replaced God in the minds of the people. He took the throne of God.

Through the worship of the beast people worshiped the dragon. Men became the advocates for the beast. They proclaimed the beast as their legitimate ruler, and the object of worship. The activities of the beast are summarily presented in Rev 13:5-7. And he had success. Not only did the beast have blasphemous names, but he uttered proud words and blasphemies as well (Rev 13:5). He was given forty-two months to exercise his authority. What he was doing is: to blaspheme, to slander, to make war against the saints and to conquer them. He was given authority to rule all the inhabitants.

The result was a success, because all inhabitants of the earth came to worship the beast. But some people were exceptions. All whose names are written in the book of life will not worship the beast. Thus, there is a clear separation between two groups: Those who worship the beast; and Those who follow the slain Lamb. Because of the persistent resistance on the part of saints not to comply to the norms of Babylon the death decree was issued. The situation is: No mark of the beast, no survival.

At this moment, the Spirit says important words. He mentions two destinies: captivity and death. Whether they describe two different destinies of the two different groups, or they refer only to the destinies of the non-conformists is not clear. If it describes two groups, worshiping the beast means captivity to his power and refusing the worship of the beast means death. Or it may speak to two possible situations the faithful will face: either into captivity or into martyrdom. But the last portion which calls for patient endurance and faithfulness on the part of the saints suggests two conditions are the ones the saints will face. Just like the slain Lamb they will face death in the worst-case scenario.

On the one hand the beast won the hearts of the people, but on the other hand he continued to persecute those who would not conform to his system. What is outstanding in this portion of the text is the urge to worship the beast. Having made the beast mysteriously attractive, the dragon drew the minds of the people to come near to himself.

The Beast from the Earth

Rev 13:11-18 describes the second beast that comes out of the earth. The form is completely different from the first beast. Like a lamb, he had two horns. There is no clue how it looked like except the two lamb-like horns. Its shape is not known. But the character is identical with the first beast because it spoke like a dragon. It offers an assistance for the first beast. The second beast is there to urge the worship of the first beast on the inhabitants of the earth. The deception became more intensive with the activities of the second beast using many signs and wonders including the most spectacular sign imitating Elijah’s fire from heaven.

The second beast did two things. First, he ordered the people to set up an image for the beast. He made the image alive. The image will speak. Second, it caused all who would refuse to be killed. He will force everyone to receive the mark of the beast. As was the case in the first section there is encouragement (Rev 13:10, 18): This calls for wisdom.

This reflects the story of Daniel chapter 3 where King Nebuchadnezzar ordered a huge image to be built on the plain of Dura. He ordered all the important leaders of his empire to gather and worship the image. Three Hebrew young people refused to worship. They were put into the burning furnace. They survived. They went through death.

144,000

While all the inhabitants will worship the beast and receive the mark of the beast at the hand of the second beast, there are exceptions. Rev 14:1-5 describes those who went into captivity and death because they did not conform to the urges of the two beasts. They are 144,000. Because they refused to worship the beast and receive the mark of the beast they went through most horrible times of their lives. They followed the Lamb wherever he led them.

The Three Angels

It is clear the three angels are sounding their alarms in connection to the incidents of chapter 13. While the two beasts are drawing people to worship the dragon, three angels are calling people away from such paths. They are calling people to return to God and worship Him. The so called “Three Angels Messages” begin with another angel. The first angel is introduced as “another angel.” The word “another” seems to emphasize the difference this angel is going to make. His activity is in contrast with those who made significant statements which promoted the worship of the beast.

The First Message

The first angel’s warning is for all the inhabitants on earth, just as the urge to worship the beast was imposed on all of them. It is interesting to note that Rev 13:7 and Rev 14:6 both use the same list to describe the humanity with some change of order: every tribe, people, language and nation in chapter 13; and every nation, tribe, language and people in chapter 14. There are two opposing world-wide campaigns to win the hearts.

The message is loud and clear. “Fear God and give glory, because the hour of his judgement has come. Worship him who made the heavens, the earth, the sea and the springs of water.” It is about the worship. The grand theme in Revelation is worship. This message/warning contradicts the urge to worship the beast in Rev 13. While some opinion leaders urge inhabitants of the earth to worship the beast, the angels warn them not to worship the beast but to worship God who is the Creator. If it is the human agents the beast is using to attract all people to himself, fair enough, the angels God uses should be human agents but called as angels.

In Revelation the Greek word “angelos” is used for the heavenly/spiritual/supernatural beings and at the same time human messengers of God. Rev 1-3 show that the angels/messengers of the seven churches are human beings functioning as spiritual leaders of the churches. It is instructive to hear what Ellen White comments: “The angel was not commissioned to tell Cornelius the story of the cross. A man subject, even as the centurion himself, to human frailties and temptations, was to be the one to tell him of the crucified and risen Saviour.” AA 134. “As representatives among men, God does not choose angels who have never fallen, but human beings, men of like passions with those they seek to save. Christ took humanity that He might reach humanity.” AA 134.

The first angel’s message is more explicitly contrasted with the message of the beast than other ones, because one says, worship God, and the other says, worship the beast.

The Second Message

Now, the second angel’s message is blunt. “Fallen! Fallen is Babylon the Great, which made all the nations drink the maddening wine of her adulteries.” While the first and the third messages have exact counterparts in Rev 13, the second message needs some works to find the counterpart in Rev 13. There are two things that stand out as elements of Babylon in Rev 13. Since the name Babylon appears in Rev 14:8 for the first time in Revelation, it comes as a surprise. But what was going on in Rev 13 was about Babylon. What Babylon has been engaged in was to promote the worship of beast, making an image, sanctioning/restricting economic activities.

Rev 13:14b-15 has similarities with the story of Daniel 3. With his intention to fully establish the power of the kingdom Nebuchadnezzar was promoting the image worship which would bring in the unity of the empire. What the second beast was doing is quite similar with what the king Nebuchadnezzar was doing. Whatever efforts might have been given to firmly establish the kingdom of Babylon, it was fallen. The doubling of the word signifies its absolute fallen state. As it was in the case of Nebuchadnezzar, so was in the case of the Babylon in Revelation. Anyone complying to the forcing of Babylon is like depending on the broken reed, because it is fallen. It cannot guarantee the security and safety it promises to offer.

The Third Message

The third angel’s message is in direct opposition to the decree that forces people to receive the mark of the beast in Rev 13. “If anyone worships the beast and his image and receives his mark on the forehead or on the hand, he, too, will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb.” This warning is in a form of a threat. While the beast threatens to kill the non-conformists, the third angel threatens to torment the conformists. The third angel proclaims the warning in opposition to the decree of the second beast. Therefore, they are counterparts. Simply put two opposing messages are: Get the Mark of the Beast; and Reject the Mark.

Clear Counterparts

Comparing the three warning messages of the angels with the propagandas given by the beasts in Rev 13, it is clear they are directly opposing. Therefore, we conclude the time when the two beasts are working and the time the three angels are working should overlap. Three angels’ messages/warnings are not given after the tyrannies of the two beasts, but during their tyrannies. Of course, the second beast follows the first beast, but they work side by side. The second beast comes on the scene later than the first beast, but they work together.

According to this understanding, the first beast comes up to begin his work and the second beast comes up to continue what the first beast has begun. And they continue together. Now three angels’ messages/warnings are given to fend off what the two beasts along with other human agents are offering. Rev 13 and Rev 14:6-13 are in parallel centering around 14:1-5. Thus, we can diagram like this:

Based on the above diagram we should conclude that these three portions of the text form a chiastic structure: A+B+A’. A and A’ are dealing with the same topic but each pulling from the opposite side. The voices in A and those of A’ draw the hearts of the people to opposite directions: Worship the Beast or Worship God. The center of this structure is B which highlights the grand theme of Revelation, that is, victory. This theme of victory is repeated in the messages given to the seven messengers of the seven churches. The messengers are encouraged to press forward to the victory in Jesus along with the audiences in the churches. “To him who overcomes” is given the promise of reward. And more often the victory is achieved through faithful death.

The acceptance of this chiastic structure helps the readers to read the text in an antiphonal way. Trios on either side woo and coo the people in the valley of decisions. It seems clear that A and A’ should not be read as having chronological order, that is, A’ follows A. It is rather A and A’ are going together in time and space.

This implies that both sections deal with the same arena and timeframe. When the first voice says, worship the Beast, the first angel says, worship God. When the second voice says, set up the Image, the second angel says, Babylon is Fallen. When the third voice says, accept the Mark of the Beast, the third angel says, do not accept the Mark of the Beast. If three angels appear one after another in a short time, the three voices to support the Beast can be understood as appearing one after another in a short period of time as well. In other words, if we want to interpret three angels’ activities occurring in a short time period, we should not exclude the possibility of interpreting three voices of the beast occurring in a short period of time. One may raise a question: Should we claim that the two timeframes can be identical based on chiastic structure?

Conclusion

The pioneers of the Seventh-day Adventists interpreted Rev 14:6-13 separately from Rev 13. In this fashion they were able to apply this text to their situation. They saw this description of the three angels’ activities as prediction of the events to be fulfilled before the end of time. They identified themselves as three angels. About their hermeneutics one author comments: “Adventists clearly brought to the scriptures their own experience, their own perspective. They did not simply read the Bible; they read into it what they wanted to find there.” The identification of Babylon is a good case in point. In the beginning, Adventists labelled the Roman Catholic Church as Babylon, later they labelled the corrupt Protestant Churches as such, and lastly they labelled unorganized Adventists as such (Spectrum, 45:4 (2017), 78). It seems they used the text figuratively, not exegetically.

Now when stricter exegetical method has been imposed on the exegetes within the Adventist circle and outside, what shall we as Adventists when we deal with the passage of three angels? Shall we follow the hermeneutics of literal interpretation unless symbolism is clear? Shall we follow the footsteps of the pioneers to bring to the scriptures our own experience, our own perspective?

If we believe the Three Angels’ Messages are the end-time warnings, we need to go beyond the Adventist traditional understanding that the messages began 170 years ago. We need to apply these messages for our times. Are we waiting for the setup of the image for the sea beast before we proclaim anew three messages? Since we are focusing on the eschatology we need to clarify this.

According to the traditional interpretation, the mark of the beast is still in the future. Then the third angel’s message is still in the future. What about the setting up of the image? If we interpret the image as the Sunday Law, it is still in the future. Then the second message is in the future. To solidify the Babylon, the image will be set up in near future. But it will fail flatly. The message of warning was given to those who hung their hopes on Babylon. When solidified Babylon will offer security and safety, but unfortunately it is fallen no matter what. Thus, the second message is still in the future.

One Gospel and Two Applications

The first angel was introduced as carrying the everlasting Gospel. And he proclaimed: “Fear God and give glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water” (Rev 14:6-7, NIV). What is the everlasting Gospel in this context? Is the everlasting Gospel something different from what he proclaimed? Or is it what he proclaimed? The eternal Gospel was to be proclaimed to the inhabitants of the world and the angel spoke. Therefore, it is safe to regard what he proclaimed was the contents of the Gospel. The word “eternal” is from the Greek noun “aionios” which could be safely translated as “timely.” This Gospel is a timely Gospel because the time of his judgment has come. The core of the message is “Fear God and give glory.” And this idea is concretized in the command to worship him as the Creator. God is the Creator here. The worship of true God is at stake.

The second angel has no Gospel, but an application of the Gospel. The news Babylon is fallen can be a Gospel because the falling of Babylon is an opportunity for the people to escape from her. But it is not the Gospel as in the sense of the first message.

The third angel has no Gospel, but an application of the Gospel. The command not to receive the mark of the beast will help the inhabitants to worship the Creator, but not a Gospel as such.

The theme is one. And the applications are in two ways. Babylon comes in two ways. One, it comes as an attraction. Its luxury and splendor appear to offer safety and security. To those who are easily tempted it comes as a temptation. Two, it comes as a force. It forces its way for those who are not easily tempted. For those who want to stand firm, it comes with the sword of persecution.

What matters most is the worship of the Creator. But Babylon is in the way. It tries to turn the hearts of the worshipers from God to the worldliness. Babylon is beautiful and forceful at the same time. The angels are helping the saints to get a victory. The messengers warn them not rely on the glorious Babylon, because it is fallen! They warn them not to be intimidated, because it has no real power that is why it is using force. They warn them no to subdue themselves when they are under a heavy suppression.

Early Adventists borrowed from the future fulfillments of the three messages to discover their identity and mission. It is time now to restore the text back to its original place so that all the readers may enjoy the benefits of exegetical study of the text.