ANDREWS UNIVERSITY

SEVENTH-DAY ADVENTIST THEOLOGICAL SEMINARY

WORSHIP MEANS JUDEGMENT

IN THE CONTEXT OF
REVELATION 14:6-7

EXEGESIS PAPER PRESENTED IN PARTIAL FULFILMENT

OF THE REQUIREMENTS FOR COURSE
NTST 648-001 REVELATION
FOR MASTER IN DIVINITY

by
Dal, Benjamin Kipzanang
ID# 115297
November 2019
 TABLE OF CONTENTS

Title Page

1. INTRODUCTION ...................................................................................... 3

Statement of the Problem .................................................................... 4

Purpose of Research............................................................................. 4

Methodology......................................................................................... 5

Presentation of the verse …………………………………………….. 5

Selection of the Words ………………………………………………. 6

2. HISTORICAL BACKGROUND ................................................................ 6

Word Study and Analysis..................................................................... 7

Word Occurrence Table ………........................................................... 9

Literacy Genre ………………………………………………………. 10

Historical Context …………………………………………………… 11

3. DIALOGUE WITH COMMENTARRIES ................................................. 15

Theology and Message ......................................................................... 16

General Understanding ......................................................................... 16

Seventh-day Adventist Understanding ………………………………. 17

Conclusion …………………………………………………………… 18

4. REFERENCE LIST …….……………………………………………. 20

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 I. Introduction

Of all the books from the bible, the most interesting and yet most misunderstood book is

the book of Revelation. Nominal Christian would not even try to read it. Yet, it is also one of

the most interesting book of all the books in the bible. The title of the book “Revelation” itself

means, revealing or being disclose. It contains symbols, symbolic language, beast, some strange

animals and all these have to do with history, present and the future.

The Book of Revelation is indeed a most difficult book to interpret. From the earliest

ages of the church, it has been universally admitted that the Apocalypse is the most difficult

book of the entire Bible. School after school has essayed its interpretation, and school after

school has in turn retired in failure from the task. 1

But the centre theme of Revelation is about the revelation of Jesus Christ (Rev 1:1).

Most of the scholars has divided the whole book of Revelation into three groups, from chapter

1:9 to 3:22 are messages to the seven churches. And the second part is from chapter 4 to 11,

which dealt with opening of the sealed of scroll and finally from chapter 12 to 22 is about the

content of the sealed scroll.

For this exegesis paper, we will be dealing with the last section, about the sealed scroll.

Specially, we will be looking at chapter 14:6 to 7. This also known as the beginning three angels

messages. They portray three divine messages that are to encircle the globe (we should

remember that the Greek aggelos is not restricted to angel figures: its basic meaning is

“messenger” or “envoy”). These messages in turn call the last-time generation back to the

worship of the living God, declare the bankruptcy of spiritual Babylon, and warn against the

1R. H. Charles, The Revelation of St. John, vol. 1 of The International Critical Commentary (1920 Edinburgh: T
&T. Clark, 1975), xxi

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worship of the beast.2 Well, of course, in this research paper, we will be only focusing upon the

first part of the three angels’ message.

Statement of the Problem

There are many books that has been written and many researched that has been done to

the Book of Revelation, but in my humble opinion, most of the scholars tend to dwell upon the

number 666, mark of the beast, seven churches, and seven sealed and so on. But there are quite a

handful of scholars has touched upon the three angels’ message. Even from those scholars who

include the 3 angels’ message, there were hardly enough words to expound upon these verses of

3 angels’ message. The purpose of this research is to clarify and the purpose of the text and the

significance of the text specially to help to bring the understanding that, the word worship and

judgement is same in the context of Revelation 14:6 and 7.

Purpose of the Research

The purpose of this ecclesiastical research is to get a better understanding of the two key

words which were found in the book of Revelation chapter 14:6 and 7. There are many different

views and interpretation upon these two verses. Many evangelical scholars have written

uncountable number of books and articles on this passage. So does our Adventist scholars too.

But there is a major disagreement between the main stream view point and Adventist’s view

point of interpreting these verses.

2 Johnsson, W. G. The Saints’ End-Time Victory over the Forces of Evil. In F. B. Holbrook (Ed.), Symposium on
Revelation: Exegetical and General Studies, Book 2 (Vol. 7, p. 33). (1992), Silver Spring, MD: Biblical Research
Institute of the General Conference of Seventh-day Adventists.

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 The two main words that that we will be exploring in this research are “εὐαγγέλιον

αἰώνιον, gospel eternal” and “κρίσις judgement or condemnation.” Most of the evangelical

scholars tented to dwells heavily upon the first word, about the eternal gospel, and Adventist

theologians and scholars love to emphasis upon the word, judgement. At the end of this

research, I would like to bring the balance view upon these words. I prayed that the Lord will

help us to better understand.

Methodology

For this exegetical research paper, we will be using some of the following methodology

that has been listed below. There will be word study, literary and historical context analyzation,

textual and syntax analysis. And finally, conclusion and summary of the findings base on those

above motioned methodology.

There are also some challenges and some limitation to this research. The limitation of

understanding the original words and its usages, and also the intent of the original authors was

very unclear. That is why, this paper will try to find the true meaning of worship and judgement

in this context of Revelation 14:6 and 7 with in the three angels’ message.

Presentation of the Verses: Revelation 14:6,7

Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον

εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ

λαόν, 3 λέγων ἐν φωνῇ μεγάλῃ· Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα

3Holmes, M. W. (2011–2013). The Greek New Testament: SBL Edition (Re 14:6). Lexham Press; Society of
Biblical Literature.

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τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ

θάλασσαν καὶ πηγὰς ὑδάτων. 4

Then I saw another angel flying in the midst of heaven, having the everlasting gospel

to preach to those who dwell on the earth—to every nation, tribe, tongue, and people -

saying with a loud voice, “Fear God and give glory to Him, for the hour of His judgment

has come; and worship Him who made heaven and earth, the sea and springs of water.” 5

Selection of the Words

When it comes to the book of Revelation, especially on this chapter 14, may bible

commentary and scholars has innocently ignored or considered not too important of the verse of

6. And for the research paper, we would like to choose two very important words, which has

very significant implication by understanding. They are as follows:

1. “εὐαγγέλιον αἰώνιον, gospel eternal.”

2. “κρίσις judgement or condemnation”

II. Historical Background

The book of Revelation has been dated as early as Claudius (A.D. 41-54) and as late as

Trajan (A.D. 98-117). The early date interprets certain statements and allusions as best

understood in light of the political, cultural, and religious milieu of the middle of the first

century. The late date is found only in authorities many centuries removed from the events.

Dorotheus, a sixth-century ascetic, and Theophylact, an eleventh-century Byzantine exegete,

4 Holmes, M. W. (2011–2013). The Greek New Testament: SBL Edition (Re 14:6). Lexham Press; Society of
Biblical Literature.
5 The New King James Version. (1982). (Re 14:7). Nashville: Thomas Nelson.

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place John’s exile in the time of Trajan.75 The majority of scholars place the composition of the

Apocalypse either during the reign of Domitian (A.D. 81-96) or toward the end or immediately

after the reign of Nero (A.D. 54-68).6

Word Study & Analysis

Many of the bible commentary and scholars’ works usually has skipped this part of the

session. But at the same time, there are few who continue to give light and insight of these

verses. One among them is Dr. Ranko Stefanovic.

In his commentary, he has actually mentioned about the term “εὐαγγέλιον αἰώνιον,

gospel eternal.” And continue to explain the term “The gospel” is good news. The fact that the

gospel the angel proclaims is specified as “eternal” shows that this is the gospel of the Bible,

which is about God saving humans. The gospel contains both salvation and judgment. It is good

news for those who accept it, because they are saved, but it means judgment for those who reject

it. 7

If we are to look at the Lexicon, by Souter, the word εὐαγγέλιον, τό, means the good

news of the coming of the Messiah, the gospel: the gen. after it expresses sometimes the giver

(God), sometimes the subject (the Messiah, &c.), sometimes the human transmitter (an apostle). 8

And referring to Abbot Smith, the A Manual Greek Lexicon, the word εὐαγγέλιον, -ου,

τό, [in LXX for ‫ׂשֹורה‬

ָ ְּ‫ב‬, ‫בְּ שֹ ָרה‬, 2 Ki 4:10; 18:22, 25*;] 1. in cl., (a) a reward for good tidings

(Hom.; pl., LXX, 2 Ki 4:10); (b) in pl., εὐ. θύειν, to make a thank-offering for good tidings

(Xen., al.), 2. Later (Luc., Plut., al.), good tidings, good news; in NT of the good tidings of the

6 Robert H. Mounce. The Book of Revelation, (Grand Rapids, MI: Eerdmans, 1998), 89.
7 Stefanovic, Ranko, "Plain Revelation: Reader’s Introduction to The Apocalypse" (2013). Books. 20.
8 Souter, A. (1917). A Pocket Lexicon to the Greek New Testament (p. 99). Oxford: Clarendon Press.

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kingdom of God and of salvation through Christ, the gospel: Mk 1:15, Ac 15:7, Ro 1:16, Ga

2:2.9 With these references, we have come to the understanding that, this everlasting gospel is

The Gospel of Jesus Christ which is eternal and never was and never will be. It was this same

gospel of Jesus Christ that the apostles preached and it is the same gospel that we need to preach

in the last days.

The word “αἰώνιος, eternal or everlasting” is mention only one time in the whole Book

of Revelation. But this word is significant because of the adjacent word or next following words

that comes. But most of the bible commentary writes and scholars has presupposed this specific

text as insignificant word on its own, but when it follows the word gospel, “εὐαγγέλιον,” it is

very significant and important.

Liddell, H. G, in his Greek and English Lexicon, αἰώνιος, ον and α, ον, translated as

lasting for an age (αἰών 3), Plat.: ever-lasting, eternal, Id.10 It has a strong motif of never

ending, and never changing. At the same time, Cremer has a very strong motif on the word

ἰώνιος, from the word αἰών, to time in its duration—constant, abiding, and eternal

connotation.11 With the exact same usage from the book of Acts 13:48 “Now when the Gentiles

heard this, they were glad and glorified the word of the Lord. And as many as had been

appointed to eternal life believed.”12

Finally, “κρίσις judgement or condemnation” this word has been the most missed

understood in these verses. The moment we see this word appear; we innocently took too serious

upon the word. Yes, of course, it is scary to be found ourselves being condemn in the judgement

9 Abbott-Smith, G. (1922). A Manual Greek Lexicon of the New Testament (p. 184). New York: Charles Scribner’s
Sons.
10 Liddell, H. G. (1996). A lexicon: Abridged from Liddell and Scott’s Greek-English lexicon (p. 25). Oak Harbor,
WA: Logos Research Systems, Inc.
11 Cremer, H. (1895). W. Urwick (Trans.), Biblico-Theological Lexicon of New Testament Greek (Fourth English
Edition, pp. 78–79). Edinburgh: T. & T. Clark.
12 The New King James Version. (1982). (Ac 13:48). Nashville: Thomas Nelson.

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day, but this word here in this context has far more crucial because the time is now and it is not

later. Looking up for this word, κρίσις upon the Greek and English Lexicon by Liddel, H. G, the

findings are quite interesting. These words were used by Aristotle, in 4B.C and has a meaning of

choice and selection. Secondly, for Herodotus. Historicus, v B.C13 carried a meaning of a

decision and judgment.14

Words Occurrence Table

Word Book (s) # of Occurrences Syntax: Gender/Case & Number

εὐαγγέλιον Matthew 4 Neuter / Accusative / Singular
Mark 4 Neuter / Accusative / Singular
Acts 1 Neuter / Accusative / Singular
Romans 7 Neuter / Accusative / Singular
1st 2nd Corinthians 9 Neuter / Accusative / Singular
Galatians 5 Neuter / Accusative / Singular
Ephesians 1 Neuter / Accusative / Singular
Philippians 2 Neuter / Accusative / Singular
1st Thessalonian 5 Neuter / Accusative / Singular
1st & 2nd Timothy 2 Neuter / Accusative / Singular
Revelation 1 Neuter / Accusative / Singular
αἰώνιον Matthew 6 Neu & Fem / Accusative / Singular
Mark 2 Feminine / Accusative / Singular
Luke 3 Feminine / Accusative / Singular
John 14 Feminine / Accusative / Singular
Acts 1 Feminine / Accusative / Singular
Romans 3 Feminine / Accusative / Singular
2nd Corinthians 2 Neu & Fem / Accusative / Singular
Galatians 1 Feminine / Accusative / Singular
2nd Thessalonian 1 Feminine / Accusative / Singular
1stTimothy 2 Neu & Fem / Acc & Nom / Singular
Philemon 1 Masculine / Accusative / Singular
1st & 2nd Peter 2 Feminine / Accusative / Singular
1st John 5 Feminine / Accusative / Singular
Jude 1 Feminine / Accusative / Singular
Revelation 1 Neuter / Accusative / Singular
Κρίσις John 4 Feminine / Nominative / Singular
Acts 1 Feminine / Nominative / Singular
Hebrew 1 Feminine / Nominative / Singular
James 1 Feminine / Nominative / Singular
Revelation 1 Feminine / Nominative / Singular

13 Liddell, H. G. (1996). A lexicon: Abridged from Liddell and Scott’s Greek-English lexicon. Oak Harbor, WA:
Logos Research Systems, Inc.
14 Ibid., 451

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 This chart proved the fact that, these words, εὐαγγέλιον, αἰώνιον and κρίσις are really

John’s words and he uses them consistently in the gospel of John and in his epistles too.

Observation can be made by the occurring of these words and how he used them in the book of

Revelation.

This purpose of word analysis to bring the understanding of these words in the sense that

bring the author intention upon the text and upon the context of the cultural during that time.

The purpose of this research is to synthesis these meanings and construct a better understating of

the text to bring deeper meaning and practical understanding of the author’s motif.

Literary Genre

When turning to the book of Revelation from the rest of the New Testament, the ordinary

modern reader may feel as though they are entering a foreign country. Instead of narratives and

letters containing plain statements of fact and imperatives, one comes to a book full of angels,

trumpets, and earthquakes; of beasts, dragons, and bottomless pits. 15

The book of Revelation is primarily an apocalypse. It is only one — though a very

special one, to be sure — of dozens of apocalypses that were well-known to Jews and Christians

from about 200 BC to AD 200. These other apocalypses, which of course are not canonical, were

of a variety of kinds, yet they all, including Revelation, have some common characteristics. 16

15 Gordon D. Fee & Douglas Stuart, How to Read the Bible for All Its Worth: Fourth Edition. (Zondervan, 2014),
370.
16 Ibid., 373.

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 Also, one among the scholars in the book of Revelation was Barth Karl. He believed that

Revelation may rightly be called apocalyptic is his attention to the pervasive themes of power,

lordship, and divine victory that run throughout the book. 17

What is unique about John’s Apocalypse is the fine blending of each of these three kinds

of literature—apocalypse, prophecy, letter—into a single whole piece. 18 Dr. Ranko also

mentioned in the beginning of his book called, Plain Revelation, “that it is book that was written

in the apocalyptic form. The opening statement generates the title of the book, naming it “the

revelation of Jesus Christ.” The Greek word apokalupsis (apocalypse) means “unveiling,”

“uncovering,” or “revealing.” The Apocalypse is, thus, an unveiling of Jesus Christ.” 19

One of the prominent scholars of Revelation also expressed that, the Book of Revelation

is an apocalyptic writing, however there is an involvement of history, future and some

predictions. As I quote Mounce, “The apocalyptists followed a common practice of rewriting

history as prophecy so as to lend credence to their predictions about that which still lay in the

future.”20

Historical Context

It is valuable to establish the time it was written and to sketch pertinent features of its

historical and cultural context. In deciding among the various possible approaches to Revelation

in particular, such considerations can be altogether determinative. The book of Revelation was

written during the time of persecution and trial for some of the recipient churches. It seems to

17 Mangina, J. L. (2007). Apocalypticizing Dogmatics: Karl Barth’s Reading of the Book of Revelation. Journal of
Theological Interpretation, Volume 1, (1–2), 198.
18 Fee, G. D. Revelation (Eugene, OR Cascade Books, 2011) p. xii.
19 Stefanovic, R. Plain Revelation (Andrews University Press, 2013), 22.
20 Robert H. Mounce. The Book of Revelation, (Grand Rapids, MI: Eerdmans, 1998), 64.

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have been written with a mind to encourage the believers that, even if they should be called upon

to suffer, or even to die, for their faith, yet their vindication is sure and not far off.

Due to that fact, most modern scholars appear to favors the late date, in the time of

Domitian, for the writing of Revelation, placing it about AD96. There have been many

advocates of note, though, who have defended an earlier date, in the time of Noro perhaps 67 or

68. Many modern evangelicals, especially those taking the preterist approach, favors the earlier

date, since that would make the book predate the fall of Jerusalem in 70, allowing for the

possibility that the book may be predicting that event.

In the long history of interpretation of Revelation, four major schemes have emerged.

These four approaches are the: (1) preterist (contemporary historical) view, which focuses on the

historical setting contemporary with the original writer and his original readers; (2) historicist

(continuous historical) view, which sees Revelation as a preview of the entire sweep of church

history; (3) idealist (timeless symbolic) view, which understands the book as a symbolic

depiction of principle related to the ongoing clash between God and Satan, good and evil; and (4)

futurist (eschatological) view, which takes the vast bulk of the Apocalypse as referring to events

surrounding the Second Coming of Christ and subsequent events.21

I would like to expound a little more on the view of historicist. The historicist approach

of prophetic interpretation holds that Revelation portrays, in symbolic presentations, the course

of history unfolding from the first century until the end time. Some prophecies of the book were

fulfilled in the past, some are yet to be fulfilled, and some refer to the present time. Historicism

recognizes that the events predicted in the book are pictured in symbolic language. The events

themselves are real; however, they are portrayed in symbolic language. Historicism was the

21Black, D. A., & Dockery, D. S. Interpreting the New Testament: Essays on Methods and Issues, (Nashville, TN:
Broadman & Holman Publishers, 2001), 459.

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method of prophetic interpretation by Protestants until the nineteenth century, when many

Protestants turned to other interpretative approaches. 22

From the understanding of historicist view, verse 6 and 7 are intertwine with historical

aspect and also future aspect. The Greek word angelos (angel) means “messenger.” In the Bible,

angels often represent persons in God’s service (Mal. 2:7; Matt. 11:10). Revelation 14:12 clearly

links the three angels to God’s end-time people, carrying God’s warning message to the world. 23

Yet at the same time, an eternal gospel to proclaim to every person on earth is the

same old gospel form the Old Testament, New Testament and even in our times. The

gospel contains both salvation and judgment. It is good news for those who accept it,

because they are saved by it, but it also means judgment for those who reject it. 24 And the

gospel will be always in this case of good news and bad news.

III. Dialogue with Commentaries

John Paul, said in his book (The Book of Revelation: Worship for Life in the Spirit of

Prophecy) “The bad news of woe is for those “inhabiting upon the earth,” those engaged in

idolatrous worship (138, 12, 14). But the good news is for those “sitting upon the earth,”

those in a position of being included among the one hundred forty-four thousand who have

been bought from the “earth” to engage in heavenly worship (14:3). With the completion

of the mystery of God at the seventh trumpeting, God “brought good news” to his own

servants the prophets (10:7). But now the angel is to “bring good news” upon a universal

group from every nation and tribe and tongue and people.25

22 Stefanovic, R. Plain Revelation (Andrews University Press, 2013), 15.

23 Ibid., 174.
24 Ibid., 175.
25 Heil, John Paul. The Book of Revelation: Worship for Life in the Spirit of Prophecy, (Eugene, Oregon: Wipf and
Stock Publishers, 2014), 189.

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 The futuristic may have very different view and focus upon this very same text. For

example, one of the Adventist pioneers such as Uriah Smith has commanded on this very

same topic of everlasting gospel. As I quote him here, “From the days of the apostles nothing

has taken place which anyone could construe as the fulfillment of this first message, until we

come to the Reformation of the sixteenth century.” 26 So, for many of the futuristic believed that,

this everlasting gospel and judgement is a separate identity. Because this preaching of the

everlasting gospel was only at the time of reformation.27

Another book called “Reading Revelation” by Joseph L. Trafton have a similar aspect of

futuristic. “The first angel has an eternal gospel (14:6). The connections with Revelation 10:1-

11 suggest that the “eternal gospel” is a message of judgement, which is confirmed by the next

verse: “for the hour of his judgement has come” (14:7). And he quotes the bible of 2 Corinthians

2:15-16, “For we are the aroma of Christ to God among those who are being saved and among

those who are perishing, to one a fragrance from death to death, to the other a fragrance from life

to life.”28

Henry H. Halley wrote in his book called “Halley’s Bible Handbook, page 869 “The

Lamb’s weapon in leading His army against the beast is the preaching of the simple Gospel. To

some, this image represents the carrying of the Gospel to the Gentiles after it had been preached

to Israel. To others, it typifies the era of modern worldwide missions, preceding the fall of

“Babylon,” which his announced in the next verse. To others it is an announcement that the

millennial reign of Christ is at hand. 29

26 Smith, U. The Prophecies of Daniel and the Revelation. (Nashville, Tennessee: Southern Publishing Association,
2009), 631.
27 Ibid., 631-632.
28 Heil, John Paul. (2014). The Book of Revelation: Worship for Life in the Spirit of Prophecy (p.189). Eugene,
Oregon: Wipf and Stock Publishers.
29 Halley, Henry Hampton, Halley's Bible handbook with the New International Version, (Zondervan Publishing
House, 1874 -1965), 869.

14
 Certain question raises if we accept the notion of the futuristic thinking. These are some

of the questions. What would happen to the people who were before the reformation period?

Were they not preaching the eternal gospel? Were they did not proclaim that the hour of God’s

judgment? 30

But as a Seventh-day Adventist, I would like to cross check with the writing of Ellen G

White in the book called “Great Controversy”, page 368. “It was here that the prophecy of the

first angel’s message had its most direct fulfillment. The writings of Miller and his associates

were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent

the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting

gospel, “Fear God, and give glory to him; for the hour of his Judgment is come (Rev 14:6) ””31

She doesn’t mention, it was only during the time of Millerites alone but rather it was

during that time it had most direct fulfillment. One or our very own Adventist writer, C. Mervyn

Maxwell wrote in the book called “God Cares, Vol 2, “The Judgement itself is part of the good

news.”32

Leon Morris wrote in the Revelation: Tyndale New Testament Commentaries, “… the

angel’s message is not basically negative and he calls on people to give… glory to God and to

worship him. God is characterized as Creator and the heavens, the earth, the sea and the springs

of water are singled out for mention. Those who oppose him are in a hopeless position.” 33 Here

the author was expressing, those who oppose him are in a hopeless position. Those who have

rejected the eternal gospel, they are in a hopeless position, though they may not fully aware of it

30 Smith, U. The Prophecies of Daniel and the Revelation. (Nashville, Tennessee: Southern Publishing Association,
2009), 630.
31 White, E. G. The Great Controversy Between Christ and Satan; Great Controversy. (Pacific Press Publishing
Association, 1888), 368.
32 Mervin Maxwell, C. God Cares, Vol 2. (Pacific Press Publishing Association, 1998), 352.
33 Morris, Canon Leon. The Book of Revelation: An Introduction and Commentary. (Grand Rapids, MI: Eerdmans,
1987), 174.

15
or see the consequence of it yet. But they have been judged already from the moment they have

rejected the eternal gospel.

William Barclasy, in his commentary wrote “It is good news for those who receive it, but

it is judgement to those who reject it. And the condemnation of the hose who reject it is all the

great greater because they were given the chance to accept it. 34

Theology and Message

Well, the understanding of the Revelation 14:6 and 7 is very crucial for the formation of

Seventh-day Adventist Church’s doctrine and her organization. Ellen White wrote in 1909, “In a

special sense Seventh-day Adventists have been set in the world as watchmen and light bearers.

To them has been entrusted the last warning for a perishing world. On them is shining wonderful

light from the word of God. They have been given a work of the most solemn import—the

proclamation of the first, second, and third angels’ messages. There is no other work of so great

importance. They are to allow nothing else to absorb their attention. 35

General Understanding

So, the first angel message is that, we have the opportunity to preach the eternal gospel to

every single person on this planet earth. This is the same gospel from the Old Testament and

New Testament, and also during apostolic times and even during the dark ages time. It is about

Jesus and His grace for everyone who believed in Him. At the same time, this good news is also

bad news for the people who reject the love of Jesus Christ. They will be doomed and perished.

34Barclay, William. The New Daily Study Bible: The Revelation of John, Volume 2. (Westminster John Knox Press,
Kentucky, 2004), 124.
35Ellen G. White. Testimonies for the Church, Vol. 9. (Pacific Press Publishing Association, 1855), 19.

16
Because the gospel contains both salvation and judgment. It is good news for those who accept

it, because they are saved, but it means judgment for those who reject it.

And this very good news is to reach worldwide; it is to preach and carry to every nation

and tribe and all sort of people. This preaching is significant, because the judgement will be

based upon this act to judge to the people who rejected the eternal truth about God. The same

write for the book of Revelation also wrote in the Gospel of John, chapter 3:17 and 18 says, “For

God did not send His Son into the world to condemn the world, but that the world through Him

might be saved. He who believes in Him is not condemned; but he who does not believe is

condemned already, because he has not believed in the name of the only begotten Son of God.36

So, the author John, is bringing in the very same everlasting gospel of Jesus Christ into

the last days message in similar format by describing the first angel message. If anyone has

accepted the everlasting gospel of Jesus Christ, you will be safe and you will escape the

Judgement of God, the creator God. But on the other hands, if you have had rejected the eternal

gospel of God, you are being judge and you will be eternally condemned too.

Seventh-day Adventist’s Understanding

Form the view of Seventh-day Adventist’s theology, we speak this judgement as a pre-

Advent judgment (some prefer the term “investigative judgment”) taking place right now in the

heavenly sanctuary. This judgment, as we understand it, represents the second and final phase of

Christ’s priestly ministry for us. It includes the examination of the individual lives of God’s

professed people, dead and alive. This Christ's high priestly ministry in the Most Holy

Apartment of the heavenly sanctuary has cantered upon the doctrine of a pre-Advent judgment.

36 The New King James Version. (1982). (Jn 3:17). Nashville: Thomas Nelson.

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 After the great day of disappointment, on October 23, 1844, Hiram Edson claimed to

have received new insight and correction regarding the cleansing of the sanctuary. His message?

The sanctuary referred to in Daniel 8:14 is in heaven. Its "cleansing" involves what has come to

be known as the "investigative judgment" of the saints, beginning October 22, 1844, and

terminating at the close of probation. This appeal by the early pioneers to the heavenly sanctuary

was to determine the entire doctrine of the antitypical day of atonement and the pre-Advent

judgment.37

Its purpose is to decide who is in a right relationship with God and who is not.

Those decisions are made before Jesus comes. This pre-Advent judgment takes place at the same

time as the end-time gospel is preached. When the preaching of the gospel is done and the pre-

Advent judgment is concluded, there will be the final separation between those who are for the

kingdom and those who are lost (Rev. 14:14–20). Then Jesus will come to bring His reward to

every person, according to his or her deeds.

The investigative judgement reveals to heavenly intelligences who among the dead are

asleep in Christ and therefore, in Him, are deemed worthy to have part in fist resurrection. It

also makes manifest who among the living are abiding in Christ, keeping the commandments of

God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting

kingdom.

Conclusion

As we have the understanding of the main stream non Adventist interpretation, whenever

you have given the opportunity to accept the everlasting gospel, it comes with the judgement.

Because in the moment of accepting and rejections, we are making a big time decision. If we

37Knight, George R. (2012) A Brief History of Seventh-day Adventists. Review & Herald Publishing Association.
Kindle Edition.

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choose to accept this gospel and worship God, we will have a good result in the judgment but at

the same time, if we reject the message, we are doom.38

“For the time has come for judgment to begin at the house of God; and if it begins with

us first, what will be the end of those who do not obey the gospel of God?” (1 Peter 4:17). And

John himself has written in the book John 3:18 “Whoever believes in him is not condemned, but

whoever does not believe stands condemned already because they have not believed in the name

of God’s one and only Son.” So, the pre-Advent judgment concerns our personal standing

before God now. In the book of 2 Corinthians 6:2 says “For he saith, I have heard thee in a time

accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time;

behold, now is the day of salvation.”

This pre-Advent judgment separates God’s true saints from the multitudes who falsely

claim His name. In this solemn proceeding “books” are opened, suggesting the idea of

evaluation, of scrutiny—of investigation, if you please. It was this evaluation/investigative aspect

of the pre-Advent judgment that particularly impressed Adventist pioneers, reminding them of

the afflicting of the soul during the ancient Day of Atonement (see Lev. 23:26-32).39

I believed that, this verse in the book of Revelation 14:7, the word “Worship” has the

very strong sense of “Judgement” in the context of the three angels message. That is why it is

important to worship the true creator God and to worship Him alone. If not the judgement has

come, the moment we reject the eternal gospel.

https://archives.adventistworld.org/2007/august/the-pre-advent-judgment.html
38
Roy Adams, The Sanctuary: Understanding the Heart of Adventist Theology (Hagerstown, Md.: Review and
39
Herald, 1993).

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