LESSON 13 Redemption March 19-25Study this week's lesson to prepare for Sabbath, March 26.

Memory Text: "'And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away'"(Revelation 21:4, NKJV).

People often ask why did evil arise in the first place? Central to the answer is freedom. True freedom, true moral freedom, involves risk, because if persons (or beings) are truly free, then they must have the option to do wrong.

Fair enough, but the next question arises: Why then didn't God just blot them out when they did wrong and spare the rest of us the horrible results of rebellion?

THE ANSWER GETS TO THE HEART OF THE GREAT CONTROVERSY. As we will see this week, the Lord runs a kind of "open" government, and though much about Him and His ways are mysterious, He will resolve the great controversy in a way that will forever end all questions about His self-denial, goodness, justice, love, and law.

Indeed, we will be given a thousand years to get answers, at least answers regarding the fate of the lost (we'll have an eternity for the rest). After the Second Coming, the redeemed will live and reign with Christ for a thousand years. And, even more incredible, they will have an active role in judgment. Let's look at the final steps in the long-playing drama of the great controversy.

SUNDAY Binding Satan March 20

Read Revelation 20:1-3. Satan Bound 1,000 Years

1 Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. 1. I saw. The events described in ch. 20 follow immediately upon those portrayed in ch. 19. Come down. Literally, “coming

down.” John saw the angel not already on the earth, but in the act of descending. Key. The fact that an angel carries the key shows that Heaven has complete control of events. The dragon will be unable to avoid being cast into the pit. Bottomless pit. Gr. abussos (see on ch. 9:1). This is a symbolic vision. The bottomless pit is not some subterranean cavern or some yawning chasm elsewhere in the universe. John is describing the prophetic picture that unfolded before his wondering eyes. In vision he saw an actual pit, but the shutting up of the dragon in the pit was merely a symbolic way of showing that Satan’s activities would be brought to a halt. This is made clear by the statement showing the purpose of his confinement, “that he should deceive the nations no more” (ch. 20:3).

How Satan’s activities will be brought to a halt is clear from the context and from other scriptures, which show that the earth will be utterly depopulated at the second coming of Christ. According to ch. 19:19–21 the wicked are all destroyed in connection with the coming (see comment there). At the same time the righteous are “caught up … in the clouds, to meet the Lord in the air” (1 Thess. 4:17). Paul’s language shows that at His second coming Christ does not establish His kingdom on earth; else why would He remove the saints from the earth? Its establishment takes place after the close of the millennium, when the New Jerusalem comes down (Rev. 21:1–3). That Jesus removes the saints from the earth at His coming is further implied in John 14:1–3.

The removal of all the saints to heaven and the destruction of all the living wicked (see above) leave the earth totally depopulated. Furthermore, the fearful convulsions of nature connected with the seven last plagues (see on ch. 16:18–21) leave the earth a scene of utter desolation. Dead bodies lie strewn over its surface (see on ch. 19:17–21). It is not unreasonable to see in the abussos a symbol of the desolated earth to which Satan will be confined during the millennium. In the LXX of Gen. 1:2 abussos translates the Heb. tehom, “deep,” the word that describes the surface of the earth as it appeared on the first day of creation, “without form, and void.” Chain. A symbol of restraint. No literal binding with a literal chain is here prefigured. In his hand. Or, “upon his hand,” perhaps indicating that the chain was hanging from the angel’s hand.

2 He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; 2. Laid hold. Gr. krateō, “to seize,” “to hold fast.” Dragon … Satan. This refers back to ch. 12:9, where the same list of names

appears (see comment there). Bound. The binding of the dragon is symbolic of the restrictions placed upon Satan’s activities. The

wicked will have been slain at the second coming of Christ. The righteous will have been transported to heaven. Satan and his evil angels will be confined to the desolated earth; so there will be not even one member of the human race left alive on earth upon whom Satan can exercise his deceptive powers. It is in this that his binding will consist (see on v. 1). Thousand years. Some commentators take this to be prophetic time, that is, 360,000 literal years, basing their interpretation on the fact that these verses are symbolic, and that therefore the time period must be symbolically interpreted. Others point out that this prophecy contains a mixture of literal elements, and that therefore it is not necessary to understand the expression symbolically. This commentary takes the position that the thousand years are literal.

3 and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.3. Bottomless pit. See on v. 1.Set a seal. Gr. sphragizō, “to seal.” For the function of ancient seals see on ch. 7:2. The present seal may be compared with that

placed on the tomb of Jesus (Matt. 27:66). The sealing symbolizes that Satan will be effectively restrained for the period indicated.Deceive the nations. Satan’s work of deception will be cut short by the depopulation of the earth. There will be no one whom he

can deceive (see on v. 1).Must. Gr. dei “it is necessary.” Dei suggests necessity based upon moral and ethical reasons. Here it is a necessity because God

wills that it shall be so, as a part of His divine plan.Loosed. This represents the reverse of the binding of the devil at the second coming of Christ. Satan is again to be in the position

to deceive men, to work his will with them in opposition to God. It was the depopulation of the earth that terminated his deceptive work. His loosing will therefore be accomplished by a repopulation of the earth, an event brought about by the resurrection of the wicked at the close of the thousand years (see on v. 5). These newly resurrected ones will be subject to his deceptions as he plans his final test of strength with Jehovah.

A little season. Or, “a little time.” How long this “little” time will be, we are not informed. It will be time enough for Satan to organize the resurrected wicked for an assault upon the New Jerusalem.

What is being described here, and what hope does it offer us? A POSSIBLE ANSWER: What is being described here is the beginning of the millennium where Satan is bound by a chain of circumstances... The hope it offers us is that of Satan’s final demise where He is made accountable, punished and finally annihilated.

Binding or being bound is used in a number of ways in the Bible. On the simplest level it applies to a prisoner. Jesus loosed many who had been bound by Satan. Furthermore, the act of binding is used to describe the power that God gives the church over evil, making it a symbol of judgment.

When a dangerous criminal is captured, it is necessary to bind him. However, many times in the Bible when people are bound, they are hardly criminals. John the Baptist was put in chains because he denounced the moral evils of the king (Matt. 14:3-4). Jesus was bound in the Garden (John 18:12), at His trial (John 18:24), and in death (John 19:40). Paul (Acts 21:33) and Peter(Acts 12:6) were both bound.

Jesus also spent a lot of face-to-face time with people whom Satan had bound. There was a demoniac bound with broken chains on his wrists and ankles (Mark 5:3-4). Before Jesus released him from demons, nobody could restrain the evil. He met a woman whose back had been bent over, and He released her (Luke 13:11-12, 16). He also released Lazarus from the tomb and from his grave clothes (John 11:43-44). Then there was Barabbas, who, although chained, was released so that Jesus, not him, would be crucified (Mark 15:7-15). In all of these instances, we see Satan either

trying to keep people imprisoned with affliction or binding the innocent in order to allow evil to flourish. But we also see Jesus breaking the bonds of death in order to bring release and freedom to a world hopelessly imprisoned by Satan. In the end, Satan is bound and cast into outer darkness (Rev. 20:1-3).

Also, part of Jesus' mission to free those whom Satan bound was to empower His followers. He assured them that Satan ("the strong man") could be bound and his house plundered (Matt. 12:26-29, NKJV). In other words, Satan has no power against Christ and Christ's followers because Christ has released His people from the bonds of Satan.

As Paul observed, "the word of God is not chained" (2 Tim. 2:9, NKJV). It is the means whereby Jesus silenced Satan (Matt. 4:4,7, 10), and we can use the same power to resist him, as well.What promises can you claim that will free you from whatever chains the evil one seeks to bind you with? A POSSIBLE ANSWER: Philippians 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the day of Jesus Christ:

Jude 1:24 Now unto him that is able to keep you from falling, and to present [you] faultless before the presence of his glory with exceeding joy,

1 JOHN 5:12 He that hath the Son hath life; [and] he that hath not the Son of God hath not life.

John 10:10 I am come that they might have life, and that they might have [it] more abundantly.

John 3:16 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. 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. John 8:36

If the Son therefore shall make you free, ye shall be free indeed.

2 Corinthians 3:18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.

Romans 8:26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

MONDAY The "Why" Questions March 21

The opening verses of Genesis describe the earth as being "without form, and void" (Gen. 1:2). This same phrase is repeated by Jeremiah to describe the earth after its destruction by the seven last plagues and the Second Coming, with every city on earth "broken down at the presence of the LORD"(Jer. 4:26, NKJV). In Jeremiah's description, there is no man (Jer. 4:25); in John's account, Satan is unable to deceive anyone (Rev. 20:3).

The dramatic and universal effects of the Second Coming can explain what is happening here in Revelation. First, Jesus promises to take His followers to a place He left earth to prepare (John 14:1-3). Paul adds the detail that those followers include the living, and those who have been resurrected from their

graves (1 Thess. 4:16-17). John adds another detail: after the first resurrection at the Second Coming, the remainder of the dead will stay dead until the thousand years end (Rev. 20:5).

Read Revelation 20:4. The Saints Reign with Christ 1,000 Years

4 And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years.4. Thrones. Symbols of authority to exercise rule as a king (ch. 13:2), or as a judge (Matt. 19:28). Sat. Or, “took their seats.”

Judgment. Gr. krima “sentence,” “verdict,” “a decision rendered.” Here krima seems to mean the authority to pass sentence. The passage does not refer to a verdict in favor of the righteous. The saints sit upon thrones, which fact indicates that they are the ones who will pronounce sentence. The passage is doubtless an allusion to Dan. 7:22, where the prophet notes that “judgment was given to the saints of the most High.” For “judgment” the LXX of Daniel reads krisis, “the act of judging,” whereas Theodotion’s Greek version reads krima.

The work of judgment referred to by the revelator is doubtless that spoken of by Paul: “Do ye not know that the saints shall judge the world? … Know ye not that we shall judge angels?” (1 Cor. 6:2, 3). The work of judgment will doubtless involve a careful investigation of the records of evil men, so that every man will be convinced of the justice of God in the destruction of the wicked (see DA 58). See GC 660, 661.

Souls. See on Rev. 6:9; cf. on Ps. 16:10. Beheaded. Gr. pelekizō, literally, “to cut off with an ax,” specifically, “to behead.” The word comes from pelekus, “an ax.” The ax was the usual instrument used in executions in ancient Rome. Later it was replaced by the sword. Witness of Jesus. Or, “testimony of Jesus” (see on ch. 1:2, 9), here, the witness borne about Jesus. Word of God. See on ch. 1:2, 9. Which had not worshipped. In other words, they heeded the warning of the third angel (ch. 14:9–12) and refused to render obeisance to the power represented by the beast, even though threatened with boycott and death (see on ch. 13:15–17). Only two classes of saints are mentioned in this verse, martyrs and victors over the beast. This does not mean that they are the only ones to share in the millennial reign, for it has already been shown that all the righteous dead (not only the martyrs) come forth in the first resurrection (see on Rev. 20:1; cf. on Dan. 12:2). Perhaps the martyrs and the victors over the beast are singled out because they represent those who have suffered most. See Additional Notes at end of chapter, Note 2.

Lived. The Greek may be translated either “lived” or “came to life.” The context seems to favor the latter translation, otherwise the declaration, “This is the first resurrection” (v. 5) is without proper antecedent. However, the victors over the beast are alive in the time immediately preceding the coming of the Son of man, and the majority, if not all, will require no resurrection (see on v. 1) Hence, some suggest that “lived” should be given the ingressive idea, and “and” be understood as an explanatory term thus: “They began to live, that is, to reign with Christ.”

Reigned. The question is raised, over whom will the saints reign if all the wicked have been destroyed? They are said to reign “with Christ.” When the seventh angel sounds, “the kingdoms of this world … become the kingdoms of our Lord, and of his Christ” (ch. 11:15). Daniel speaks of the “kingdom and dominion, and the greatness of the kingdom” being “given to the people of the saints of the most High” (ch. 7:27). The saints have been under the oppressive rule of kings who had drunk of the wine of Babylon’s fornication (see Rev. 18:3). Now the tables have been turned.

True, the wicked are dead (see on ch. 20:2), but they will return to life at the end of the millennial period (see on v. 5). They are shut up, as it were, later to receive their punishment. In the meantime the saints assist in the work of judgment that determines the punishment to be meted out. After the wicked return to life they go down in utter defeat, receive their punishment, and are annihilated (see on chs. 14:10; 20:9).

With Christ. The millennial reign is with Christ in heaven, not on earth as many Bible interpreters assert (see on v. 2; see Additional Notes at end of chapter, Note 2).

What is being described in this text? A POSSIBLE ANSWER: What is being described here is the Saints Reigning with Christ for a 1,000 Years where the saints are sitting upon thrones doing a work of judging... (doubtless an allusion to Dan. 7:22, where the prophet notes that “judgment was given to the saints of the most High.”). The work of judgment referred to by the revelator is doubtless that spoken of by Paul: “Do ye not know that the saints shall judge the world? … Know ye not that we shall judge angels?” (1 Cor. 6:2, 3). The work of judgment will doubtless involve a careful investigation of the records of evil men, so that every man will be convinced of the justice of God in the destruction of the wicked (see DA 58). See GC 660, 661...

"Judgment was committed to them" (NKJV). How could they judge without getting more information than they have now? Before the final destruction of the wicked, the saved are given the opportunity to get many of their "why" questions answered. Even more amazingly, the redeemed even play a role in judging the lost. "In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death."-Ellen G. White, The Great Controversy,   p. 661.During this time of opening the records, we will see the countless

times that God's still small voice beckoned the lost with words of kindness and love. How patiently He persisted, only to be repeatedly drowned out by the clatter of the things that this world flaunts as desirable. Silently He waited, longing for an opportunity to be recognized as the One who paid an infinite price so they could have life, but instead they chose death. Is there anything in your life that is keeping you from hearing His voice? He is still patiently waiting for you. Choose life.

Read 1 Corinthians 4:5. “Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God.5. Judge nothing. Paul makes it plain that it is wrong to entertain a harsh or unkind opinion regarding our

fellow men. Being imperfect ourselves, we are not qualified to form correct estimates of the characters of others (see Matt. 7:1–3; Rom. 2:1–3; James 4:11, 12; MB 124; DA 805; AA 276; 5T 347; 9T 185, 186). It is particularly dangerous to indulge in destructive criticism of God’s workers (see 1 Tim. 5:1, 17, 19; cf. Num. 16:3, 13, 14, 29–35; 5T 497; TM 410). The Christian cannot avoid noticing defects of conduct in his fellow men, but he must refrain from judging motives and from passing judgment upon his fellow men in the sphere of their spiritual relationship to God.

The time. Gr. kairos, “the proper season,” “opportune time” (see on Mark 1:15). Paul refers to the time appointed by God for judgment. It is possible for men to hide their true characters from their fellow men, but at God’s duly considered season, when Christ comes again, nothing will remain covered, not even the most carefully guarded secret thoughts and purposes that are harbored in the minds of men (see Ps. 44:21; Eccl. 12:14; 4T 63; 5T 147).

Praise. Literally, “the praise,” that is, the reward. At that time when the plans and purposes of men are revealed, every worker for God will receive his just measure of approval. We can safely leave the apportioning of praise to the righteous Judge, who never errs. Men should beware of giving praise to God’s servants (see 4T 400; cf. COL 161, 162). God’s ministers are merely His instruments and it is God who uses them to accomplish His purposes; therefore it is He alone who should be praised and exalted.

What is promised to us here in regard to the Second Coming? A POSSIBLE ANSWER: What is promised that God will bring to light the hidden things where based on what is found, appropriate praise will be meted out. How can you lean on this promise now, when, no doubt, you have a lot of unanswered questions? A POSSIBLE ANSWER: We can lean on this promise by keeping our eyes on Jesus and trusting in the faithfulness of His character. By being patient as we wait for redemption and exoneration. By walking humbly with God keeping in mind that the controversy is larger than us and what we go through.

TUESDAY Final Judgment March 22

In Bible times, there were two places for judgment: the city gate and before the king's throne. The elders at the gate decided all the small cases, but the king decided all the large issues. His was the final word in ensuring justice. Similarly, the Bible pictures God enthroned as King of the universe, guaranteeing that justice is finally done   ( Rev. 20:11-15 ) . Read Revelation 20:7-15. Satanic Rebellion Crushed

7 Now when the thousand years have expired, Satan will be released from his prison 8 and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea. 9 They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from God out of heaven and devoured them. 10 The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.10. Lake of fire. See on ch. 19:20. Here the lake of fire is the surface of the earth turned into a sea of flames, which both

consumes the wicked and purifies the earth. Are. This word is supplied. The context suggests supplying the words “were cast.” See on ch. 19:20. Shall be tormented. The Greek verb is in the plural. The subject of the verb is the devil, the beast, and the false prophet. It should be noted that the beast and the false prophet are not literal but symbolic creatures. For ever and ever. Literally, “unto the ages of the ages” (see on ch. 14:11).

14: 11. For ever and ever. Gr. eis aiōnas aiōnōn, literally, “unto ages of ages.” This expression may be compared with the phrase eis ton aiōna, literally, “unto the age,” generally translated “for ever” (see Matt. 21:19; Mark 3:29; Luke 1:55; etc.), or the phrase eis tous aiōnas, literally, “unto the ages,” also generally translated “for ever” (Luke 1:33; Rom. 1:25; 11:36), or the adjective aiōnios, literally, “age-lasting,” generally translated “eternal,” or “everlasting” (Matt. 18:8; 19:16, 29; 25:41, 46; etc.). Like aiōnios (see on Matt. 25:41), expressions eis ton aiōna and eis tous aiōnas do not necessarily denote endless existence. But, it may be asked, Do not these expressions at times denote perpetuity? If so, should not the compound expression eis aiōnas aiōnōn, “unto ages of ages,” be regarded a more emphatic declaration of perpetuity?

This compound expression occurs elsewhere as eis tous aiōnas tōn aiōnōn, literally, “unto the ages of the ages,” and in every case is connected with God or Christ, and so expresses endless existence. However, this meaning is derived, not from the expression itself, but from that with which it is associated. The expression itself means multiplied ages.

The following is a possible explanation of the use of the compound expression here. The subject matter is the torment of the worshipers of the beast in an inferno of fire and brimstone. The age of a man in such an environment would be very brief, so that if the expression eis ton aiōna, “unto the age,” had been used, it would be possible to conclude that the punishment would be but momentary. The compound expression shows that the torment would be for a certain period, not unending of course, as is evident from other scriptures that show that the final fate of the wicked will be annihilation (see Matt. 10:28; Rev. 20:14).

The figure of the smoke ascending forever is doubtless drawn from Isa. 34:10, where the desolation of Edom is described. That the ancient prophet did not envision unending fires is seen from the fact that following the conflagration, concerning which he says, “The smoke thereof shall go up for ever,” the country becomes a desolate waste inhabited by wild beasts (vs. 10–15). The figure denotes complete destruction. See on Mal. 4:1.1

The Great White Throne Judgment

11 Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. 12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. 14 Then Death and Hades

1 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 7, p. 832). Review and Herald Publishing Association.

were cast into the lake of fire. This is the second death. 15 And anyone not found written in the Book of Life was cast into the lake of fire.

How do we understand these momentous events? A POSSIBLE ANSWER: We understand these momentous events in the light of Satan’s last failed attempt to overcome Christ and the final vindication of God and the Saints.

Revelation 20:1-15 is all about the thousand years; so, this particular judgment occurs in that time frame. It is not the same scene that is described in Revelation 20:4, where there are many thrones, because in Revelation 20:11 there is only one. Rather than being at the beginning of the thousand years, it is at the end, after the second resurrection   ( Rev. 20:5 ) , and after Satan convinces the hosts of the unsaved to surround the Holy City   ( Rev. 20:7-9 ) . God's great white throne is seen above the city at that point. Present is every person ever born; some inside the city, some outside. This is the time that Jesus spoke about when He said that there would be some people who ask God why they did not make it into God's kingdom (Matt. 7:22-23). It is also the time that Paul spoke of when he said that one day every knee shall bow down before Jesus, "of those in heaven, and of those on earth, and of those under the earth, and . . . every tongue [will] confess that Jesus Christ is Lord" (Phil. 2:9-11, NKJV).

The purpose of judgment is not to teach God anything that He doesn't already know, for He already knows everything. The purpose is to ensure that everybody knows exactly why God has judged the way that He has. Every person, every angel, will be able to say, "'You are just in these judgments, O Holy One, you who are and who were'" (Rev. 16:5, NIV). The saved and lost, both among humans and angels, will see the justice and righteousness of God.

The final act in this drama is the destruction of "Death and Hades," plus those not "written in the Book of Life" (Rev. 20:14-15, NKJV). Jesus holds the keys to Death and Hades (Rev. 1:18). Neither of these has any reason to exist any longer. Rather than facing eternal torment, as is so commonly taught, the lost are destroyed. They cease to exist forever, the opposite of eternal life.

WEDNESDAY New Heavens and a New Earth March 23

Sin and rebellion have been unwelcome intruders. They were never meant to be here. They inflicted incredible damage, but now that the cause of that damage no longer exists, it is time to restore everything to perfection. Not until that happens will the great controversy be completed . Read Revelation 21:1-2, 9-10; 22:1-3. All Things Made New 1 Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. 2 Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

1. New. Gr. kainos, “new” in quality as opposed to that which is worn or marred. Both occurrences of “new” in this verse are translations of kainos. Neos, also translated “new” in the NT (Matt. 9:17; 1 Cor. 5:7; Col. 3:10; etc.), refers to newness in point of time. By using the word kainos, John is probably emphasizing the fact that the new heavens and earth will be created from the purified elements of the old, and thus be new in quality, different . The new heavens and the new earth are, then, a re-creation, a forming anew of existing elements, and not a creation ex nihilo. Compare 2 Peter 3:13. Were passed away. That is, in so far as their former, marred state is concerned... No more sea. The clause reads literally, “and the sea is not any longer,” that is, the seas as we know them now will not exist in the new creation. Some have insisted that this “sea” is symbolic of peoples, nations, tongues (cf. ch. 17:15); but if so, the heavens and the earth would necessarily be symbolic also. Here John simply affirms that the heavens, the earth, and the seas will no longer exist as we know them now (cf. PP 44).

2. Holy city. Ancient Jerusalem contained the Temple, where God could manifest His presence to His people (1 Kings 8:10, 11; 2

Chron. 5:13, 14; 7:2, 3), even as He had done at the door of the tabernacle in the desert (Ex. 29:43–46; 40:34–38).... Now God promises a new kind of Jerusalem, which John describes as the “new Jerusalem.” New. Gr. kainos, new in kind and quality (see on v. 1). Compare Gal. 4:26; Heb. 11:10; 12:22; 13:14. Coming down. In vision John beheld the city as it descended (cf. PP 62). From God. God is the author, the originator, the source. Out of heaven. Its place of origin (cf. chs. 3:12; 21:10). Prepared. The form of the word thus translated suggests that the preparation had been initiated in the past and brought to perfection, so that the city now stands fully prepared (cf. GC 645, 648). Bride. The city is here represented as the bride (see on ch. 19:7). Adorned. Gr. kosmeō, “to arrange,” “to furnish,” “to adorn.” The English word “cosmetics” is derived from kosmeō. The form of the Greek verb suggests that the adorning had begun in the past and had by now been brought to completion. Husband. That is, the Lamb, Christ (ch. 19:7).

Revelation 21:9 The New Jerusalem 9 Then one of the seven angels who had the seven bowls filled with the seven last plagues came to me and talked with me, saying, “Come, I will show you the bride, the Lamb’s wife.” 10 And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy   Jerusalem , descending out of heaven from God,

9. One of the seven angels. One of the plague-bearing angels had already shown John the judgment of the great harlot (see ch. 17:1). Now, one of them (possibly the same angel, as some suggest) directs John’s attention to the New Jerusalem, the center and seat of the eternal kingdom. It is of interest to note that in the first instance it was a plague-bearing angel that presented mystical Babylon to the prophet, whereas now it is one of them who shows him the New Jerusalem. Historically, ancient Babylon and Jerusalem were traditional enemies, and figuratively they represent the two sides of the great controversy between evil and good. The one is represented as a fallen woman (ch. 17:5), the other as an honorable woman (chs. 19:7; 21:2). The Lamb’s wife. See on ch. 19:7; cf. ch. 21:2.

10. In the spirit. That is, in a trance, in vision (see on ch. 1:10). The carrying away was “in a vision” (cf. on Eze. 8:3; Dan. 8:2). To a great. In vision John seemed to be deposited upon a “great,” that is, a high mountain. From this vantage point he beheld the details of the city (cf. on Eze. 40:2)

Revelation 22:1-3 The River of Life 1 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. 2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations. 3 And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him.

1. Pure river. The angel had shown John the exterior of the city (ch. 21:10), and now calls his attention to certain things in the interior. Compare Ezekiel’s description of the river (see on Eze. 47:1).

Clear. Gr. lampros, “brilliant,” “bright.” Compare the use of the word in Luke 23:11; Acts 10:30; Rev. 15:6; 19:8; 22:16.Out of the throne. Compare on Eze. 47:1; Zech. 14:8.2. Tree of life. Compare Ezekiel’s “many trees” (see on Eze. 47:7, 12). For the tree in the original Garden of Eden see on Gen.

2:9. For its subsequent history see 8T 288, 289. The tree is a symbol of eternal life from the source of life. Compare Rev. 21:10 with PP 62; GC 645, 648; EGW Supplementary Material on Rev. 22:2.

Twelve … fruits. There will be a constant abundance, sufficient to fill all the life needs of the saved throughout eternity. Compare Eze. 47:12.

Healing. Gr. therapeia, “service,” “healing,” sometimes, collectively, “household attendants.” There are only four occurrences of the word in the NT (cf. Matt. 24:45; Luke 9:11; 12:42). In classical Greek therapeia has the various meanings of “service,” “nurture,” “care.” For the function of the tree of life in Eden restored see references above under “tree of life.”

3. Curse. Gr. katathēma, “the thing [or “person”] cursed.” The word is probably to be distinguished from anathēma, a curse pronounced as a sentence upon some thing or some person.

Throne. This suggests that God and Christ will reign in the city. This is possible because no accursed thing will be found there.Shall serve. Gr. latreuō, “to serve,” “to worship,” “to minister.” The word refers to normal, natural, spontaneous serving, and is

distinguished from leitourgeō, the word that means official service, service in an appointed office (see Ex. 29:30, LXX).

What are the main features of John's description? What do they mean? A POSSIBLE ANSWER: The main features are the new heaven and earth, the New Jerusalem/Holy City/the Bride and the Tree of Life.

When John describes new heavens as well as a new earth, he is repeating what Peter said: "the heavens will pass away with a great noise, and the

elements will melt with fervent heat" (2 Pet. 3:10, NKJV). As we know so well, the earth is in desperate need of more than just a makeover. Everything here is going to be completely destroyed in order to make way for a whole new existence.

John also talks about no more sea (Rev. 21:1). He wrote this from a prison island (Patmos) where the sea prevented his escape. Even in a modern boat, it takes hours to reach the island where John wrote these words. In the earth made new there will no longer be any form of barrier that prevents the redeemed from moving freely or seeing their loved ones.

The New Jerusalem sounds incredibly spectacular. It is described in terms of a city from Bible times because that is all John knew about. However, artists' impressions that depict it with first-century Roman architecture do it a major disservice because this is a city "whose builder and maker is God" (Heb. 11:10).

Our minds can barely grasp these descriptions. How fun it is to let our imagination dwell on what's in store for us though. We can barely begin to imagine it. Also, the huge dimensions of the city inform us that there is no shortage of space. There is room for everyone.Look around at the beauty of the natural world and what it tells us about the character of God, even despite the ravages of sin. How can what we see here now help inspire us to trust in the hope of what we don't yet see? A POSSIBLE ANSWER: What we see here on earth can help inspire us to trust in the hope by understanding the complexity of all that is in the light of what human being can make and know that that same God can do it again. . Further, as we come to grips with the enormity it all and what it takes for God to bring it into existence while indefinitely maintaining it, compels us to believe in His all wise character and omnipotent ability to fulfill what He has promised not matter what it takes or how long it takes or even what the odds are.

THURSDAY No More Tears March 24

Read Revelation 21:3-5.

Revelation 21: 3 And I heard a loud voice from heaven saying, “Behold, the tabernacle of Godis with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. 4 And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”4. All tears. Literally, “every tear.” See on Rev. 7:17; cf. Isa. 25:8; 65:19.Death. The clause reads literally, “the death shall be no longer.” The definite article is of significance. John speaks of “the

death”—the principle of death that came in as a result of sin. The definite article has, here, the force of a demonstrative. John says in effect, “this death, the one we know so well and fear so much, shall be destroyed.” Compare the language of Paul: “Death is swallowed up in victory,” literally, “The death was swallowed down in victory” (1 Cor. 15:54); “The last enemy that shall be destroyed is death [literally, “the death”]” (v. 26).

Sorrow. Grief, such as accompanies bereavement. The causes for sorrow will be completely removed. Compare Isa. 35:10.Crying. Gr. kraugē, “outcry,” “clamor,” “crying.” No cause for crying will exist in that beautiful land of tomorrow.Pain. Much of life’s misery and anguish is the result of harassing pain. Pain will be completely banished in that beautiful world of

tomorrow.Former things. That is, conditions as we know today will pass away. There will be nothing that bears the mark of the curse (ch.

22:3).....On Rev. 7:17 Wipe away all tears. This is a figure of speech signifying that in the future world there will be no cause for tears.

Some have interpreted this figure rather literally, as though for a time there will be occasion for tears because of the absence of loved

ones. This cannot be proved. Dogmatic conclusions on this subject should be based on more than a figurative expression.2

5 Then He who sat on the throne said, “Behold, I make all things new.” And He said to me, “Write, for these words are true and faithful.”

What do the tears there mean? A POSSIBLE ANSWER: Tears are liquids produced by the body but here this is a figure of speech possibly signifying that in the future world there will be no cause for tears occasioned from what is best described as negative emotions. It is not conceived that in our recreated state, God renders tear ducts/glans nonfunctional or that they are removed altogether. There is no evidence that these body parts came into existence after sin. Further, humans shed tears of joy when happy. John seems to coupling together all the negative experiences (tears, pain, death, crying and sorrow) in route to his main emphasis... the former things caused by sin are now all passed away

We are all experienced with what it means to cry. We are also familiar with the action of wiping tears from another's eyes: a mother tenderly comforting her child; a close friend comforting a companion; or one parent comforting the other in the midst of heartache or tragedy. We also know that we do not allow many people to touch our face. So, what does it mean that God touches our face other than that we will have an intimate tie with our Maker?

It is hard to imagine a world without death, sorrow, or crying. Pain, sweat, tears, and death have been the norm for humankind ever since the Fall (Gen. 3:16-19). Yet, from that time on God has assured the human race that failure and loss are not all there is to look forward to. God has given little indicators along the way that He will one day redeem us and bless us with His presence.

God does so first with the promise of a Redeemer (Gen. 3:15); then with the assurance of His presence in a tabernacle (Exod. 25:8); then with the reality of the Word becoming flesh and tabernacling among us (John 1:14); and finally, by placing the throne of the universe in our midst (Rev. 21:3).

Many Bible verses give a summary of this covenant assurance, using such words as, "I will be their God," "you shall be my people," and "I will dwell among you." One example is: "'I will live with them and walk among them, and I will be their God, and they will be my people'" (2 Cor. 6:16, NIV).

Jesus came the first time to neutralize the effects of the broken covenant. Jeremiah described the consequences of the broken covenant this way: "'Why do you cry about your affliction? Your sorrow is incurable. Because of the multitude of your iniquities, because your sins have increased, I have done these things to you'" (Jer. 30:15, NKJV). Thanks to Jesus, that is now history. Revelation 21:3 essentially gives us the climax of the Bible. Perhaps the tears are what we shed over the final annihilation of the lost, but God Himself wipes them away, and sorrow and suffering are forever "passed away."

2 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 7, pp. 785–786). Review and Herald Publishing Association.

These texts imply an intimacy with God once we are in heaven. We, though, don't have to wait until then to have that kind of relationship with Him. How can you walk, even now, closely with the Lord? A POSSIBLE ANSWER: We can walk closely with God just like Enoch did. By... 1) Uplifting our hearts to God. RH, November 10, 1885. 2) The development of a godly character. 3) Constantly praying, conscientiously studying, keeping in touch with the Unseen. SS 251 4) seting the Lord always before us. Psalm 16:8. 4) Seeking purity of soul so that we might be in harmony with Heaven. “For three centuries he had walked with God. Day by day he had longed for a closer union; nearer and nearer had grown the communion, until God took him to Himself. He had stood at the threshold of the eternal world, only a step between him and the land of the blest; and now the portals opened, the walk with God, so long pursued on earth, continued, and he passed through the gates of the Holy City—the first from among men to enter there.—PP., 87. 6) Waiting and watching.—Ms 10, 1886. { LDE 42.5}

Enoch walked with God three hundred years previous to his translation to heaven, and the state of the world was not then more favorable for the perfection of Christian character than it is today. And how did Enoch walk with God? He educated his mind and heart to ever feel that he was in the presence of God, and when in perplexity his prayers would ascend to God to keep him. { LDE 71.1}

He refused to take any course that would offend his God. He kept the Lord continually before him. He would pray, “Teach me Thy way, that I may not err. What is Thy pleasure concerning me? What shall I do to honor Thee, my God?” Thus he was constantly shaping his way and course in accordance with God’s commandments, and he had perfect confidence and trust in his heavenly Father, that He would help him. He had no thought or will of his own. It was all submerged in the will of his Father. { LDE 71.2}

Now Enoch was a representative of those who will be upon the earth when Christ shall come, who will be translated to heaven without seeing death.—Sermons and Talks 1, 32 (1886). { LDE 71.3}

Enoch had temptations as well as we. He was surrounded with society no more friendly to righteousness than is that which surrounds us. The atmosphere he breathed was tainted with sin and corruption the same as ours, yet he lived a life of holiness. He was unsullied with the prevailing sins of the age in which he lived. So may we remain pure and uncorrupted.—Testimonies for the Church 2:122 (1868). { LDE 71.4}

FRIDAY Further Thought March 25

Think about the millennium, and about our understanding of it. Though we are not told a lot, we are told enough to know a few things. First, the millennium occurs before the final destruction of the lost. Second, before that final destruction, the saved spend this time getting a lot of questions answered. So much so that they themselves get to help partake of that judgment. That is, they themselves are judging. "Do you not know that the saints will judge the world?" (1 Cor. 6:2, NKJV). And: "Do you not know that we shall judge angels?" (1 Cor. 6:3, NKJV). Also, as we read this week, during this thousand years "judgment was committed to them" (Rev. 20:4, NKJV); that is, the saints. Thus, these two points together reveal an important truth: none of the lost will face final judgment until after the millennium, until the saved not only understand why the wicked are lost but also play a role in passing judgment upon them. Think about what this tells us about the character of God and the openness of His government: before a single person faces the ultimate fate of the lost, God's people will get to see very clearly the justice and fairness of God's final judgment upon them. It's going to be painful, for sure; but when it's finished, as we have already seen, we will shout: "'You are just in these judgments, O Holy One, you who are and who were'" (Rev. 16:5, NIV).

Discussion Questions:

1. How does the reality of the great controversy help us better understand why suffering and death exist now, even though many difficult questions remain unanswered?

2. If someone were to ask you: "How can I have a closer and more intimate walk with the Lord?" what would you say?

3. Dwell more on the idea of being prepared now for heaven. What does that mean? How do we understand this idea in light of the gospel?

4. What are some of the questions that you would like answered? Until they are answered, how do you learn to trust in the goodness and righteousness of God amid so much tragedy?

Monday March 7th Ellen G. White, The Great Controversy, p. 659 - 661.

For six thousand years, Satan's work of rebellion has "made the earth to tremble." He had "made the world as a wilderness, and destroyed the cities thereof." And he "opened not the house of his prisoners." For six thousand years his prison house has received God's people, and he would have held them captive forever; but Christ had broken his bonds and set the prisoners free.Even the wicked are now placed beyond the power of Satan, and alone with his evil angels he remains to realize the effect of the curse which sin has brought. "The kings of the nations, even all of them, lie in glory, everyone in his own house [the grave]. But thou art cast out of thy grave like an abominable branch. . . . Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people." Isaiah 14:18-20.For a thousand years, Satan will wander to and fro in the desolate earth to behold the results of his rebellion against the law of God. During this time his sufferings are intense. Since his fall his life of unceasing activity has banished reflection; but he is now deprived of his power and left to contemplate the part which he has acted since first he rebelled against the government of heaven, and to look forward with trembling and terror to the dreadful future when he must suffer for all the evil that he has done and be punished for the sins that he has caused to be committed.To God's people the captivity of Satan will bring gladness and rejoicing. Says the prophet: "It shall come to pass in the day that Jehovah shall give thee rest from thy sorrow, and from thy trouble, and from the hard service wherein thou wast made to serve, that thou shalt take up this parable against the king of Babylon [here representing Satan], and say, How hath the oppressor ceased! . . . Jehovah hath broken the staff of the wicked, the scepter of the rulers; that smote the peoples in wrath with a continual stroke, that ruled the nations in anger, with a persecution that none restrained." Verses 3-6, R.V.During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, "judgment was given to the saints of the Most High." Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: "I saw thrones, and they sat upon them, and judgment was given unto them." "They shall be priests of God and of Christ, and shall reign with Him a thousand years." Revelation 20:4, 6. It is at this time that, as foretold by Paul, "the saints shall judge the world." 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.Satan also and evil angels are judged by Christ and His people. Says Paul: "Know ye not that we shall judge angels?" Verse 3. And Jude declares that "the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day." Jude 6.At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of "the judgment written." Thus the revelator, after describing the resurrection of the righteous, says: "The rest of the dead lived not again until the thousand years were finished." Revelation 20:5. And Isaiah declares, concerning the wicked: "They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." Isaiah 24:22.

EGW “Tree of Life”Then they that have kept God’s commandments shall breathe in immortal vigor beneath the tree of life; and through unending ages the inhabitants of sinless worlds shall behold, in that garden of delight, a sample of the perfect work of God’s creation, untouched by the curse of sin—a sample of what the whole earth would have become, had man but fulfilled the Creator’s glorious plan. { PP 62.3}Transported with joy, he beholds the trees that were once his delight—the very trees whose fruit he himself had gathered in the days of his innocence and joy. He sees the vines that his own hands have trained, the very flowers that he once loved to care for. His mind grasps the reality of the scene; he comprehends that this is indeed Eden restored, more lovely now than when he was banished from it. The Saviour leads him to the tree of life and plucks the glorious fruit and bids him eat. He looks about him and beholds a multitude of his family redeemed, standing in the Paradise of God. Then he casts his glittering crown at the feet of Jesus and, falling upon His breast, embraces the Redeemer. He touches the golden harp, and the vaults of heaven echo the triumphant song: “Worthy, worthy, worthy is the Lamb that was slain, and lives again!” The family of Adam take up the strain and cast their crowns at the Saviour’s feet as they bow before Him in adoration. { GC 648.1}Bible the Tree of Life to Us—Let all bear in mind that the tree of life bears twelve manner of fruits. This represents the spiritual work of our earthly missions. The Word of God is to us the tree of life. Every portion of the Scripture has its use. In every part of the Word is some lesson to be learned. Then learn how to study your Bibles. This book is not a heap of odds and ends. It is an educator. Your own thoughts must be called into exercise before you can be really benefited by Bible study. Spiritual sinew and muscle must be brought to bear upon the Word. The Holy Spirit will bring to remembrance the words of Christ. He will enlighten the mind, and guide the research (Letter 3, 1898). { 7BC 989.7 } Christ the Tree of Life—Christ is the source of our life, the source of immortality. He is the tree of life, and to all who come to Him He gives spiritual life ( The Review and Herald, January 26, 1897). { 7BC 989.8 }

Gen. 3: 22-24. Obedience Is Condition of Eating of Tree—Transgression of God’s requirements excluded Adam from the Garden of Eden. A flaming sword was placed around the tree of life, lest man should put forth his hand and partake of it, immortalizing sin. Obedience to all the commandments of God was the condition of eating of the tree of life. Adam fell by disobedience, forfeiting by sin all right to use either the life-giving fruit of the tree in the midst of the Garden, or its leaves, which are for the healing of the nations. { 1BC 1086.3 } Obedience through Jesus Christ gives to man perfection of character and a right to that tree of life. The conditions of again partaking of the fruit of the tree are plainly stated in the testimony of Jesus Christ to John: “Blessed are they that do His commandments, that they may have right to the tree of life, and many enter in through the gates into the city” (Manuscript 72, 1901). { 1BC 1086.4 }

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