This is the last posting of the quarter. It has been a joy to share the insights of my friend, Ranko Stefanovic, on the revisions to his lesson on Revelation in the Adult Bible Study Guide series. Below you will find his analysis of this week’s revisions, followed by his original manuscript. All the words that follow are his:

This is the final lesson of this year’s SS Quarterly on the Book of Revelation. For me, this quarterly has been a great educational experience. I received numerous emails, phone calls, and text and FB messages with different comments. About 95% of the messages were highly positive. It appears that both the standard and teachers editions have impacted both the minds and lives of many Adventists across the globe. All the glory to God for that. I want to express thanks to my friend Jon Paulien for his significant contribution to this SS Quarterly.

This final lesson has undergone some unnecessary alterations, although my original intention in the original manuscript has been retained in most cases.

The first half of the Sunday lesson was significantly altered. The following paragraphs have been replaced by a long quotation from Ellen White’s writings:

“As John described Christ’s return and his subsequent union with his people, he had ancient Jewish weddings in mind. The prospective bridegroom would go to the house of the bride-to-be for the betrothal. Upon payment of the dowry, the couple was considered married, but they could not live together. The groom would return to his father’s house to prepare a place for them. The bride remained at her father’s house to prepare herself. When the preparations had been made, the groom would return to take his bride to his father’s house, where the wedding would take place.

Two thousand years ago, Christ left His heavenly home to be betrothed to his bride on earth. After paying the dowry with His life at Calvary, He returned to His Father’s house to “prepare a place” for His bride (see John 14:2-3), while His bride remained on earth preparing herself. At the end of time, He will come back and take her to His Father’s house.”

The rest of the Sunday lesson has been edited, and in some cases, the edits improved the text.

The Monday lesson, except for the questions that begin and conclude that day’s content, has been completely altered, as the exegetical analysis of the biblical text was mostly replaced with a long quote from Ellen White.

The edits in the Tuesday, Wednesday, and Thursday lessons did not change my intention in the original manuscript, but rather improved the quality of the text, except that the following sentences were removed from the middle part of the Thursday lesson:
“The New Jerusalem thus functions not only as the temple but also as the Most Holy place. In the earthly temple, only the high priest could enter the Most Holy place. In the New Jerusalem, this is a privilege granted to all the redeemed.”

Lesson 13 * March 23-29

“I Make All Things New”

Sabbath Afternoon

Read for This Week’s Study: Rev. 19:6-9; 20:1-15; 21:1-8; 22:6-21; John 14:1-3; 1 Cor. 6:2-3; 1 Pet. 3:10-13.
Memory Text: “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’” (Revelation 21:5, NKJV).
The destruction of end-time Babylon is bad news for those who collaborated with this apostate religious system for personal benefit and gain because Babylon’s downfall means their own loss. For God’s people, however, it is good news (Rev. 19:1-6). Babylon was responsible for inducing the secular political powers to persecute and harm them (Rev. 18:24). The destruction of this great adversary means deliverance and salvation. This salvation is possible only after the total annihilation of this opponent of God and enemy of God’s people.
With the destruction of Babylon, the prayer of God’s people in the scene of the fifth seal is ultimately answered. Their cry: “How long, O Lord?” represents the cry of God’s oppressed and suffering people from Abel to the time when God will finally vindicate His people (Ps. 79:5; Hab. 1:2; Dan. 12:6-7). The Book of Revelation assures God’s people that the evil, oppression, and suffering will come to an end.
With the downfall of end-time Babylon, it is now time for Christ to come and usher in His everlasting kingdom. The remaining chapters of the book describe the conclusion of the Battle of Armageddon to explain how the destruction of end-time Babylon will actually occur (see Rev. 19:11-21). This is followed by the destruction of Satan as the great archenemy of God at the end of the millennium and of those who sided with him (Rev. 20). The end of evil means a new beginning with the establishment of God’s everlasting kingdom, which will be free of pain and suffering.
*Study this week’s lesson to prepare for Sabbath, December 29.

Sunday March 24
The Wedding Supper of the Lamb
The vision begins with a jubilant rejoicing in heaven celebrating what God has done for His people and an announcement that the long awaited union between Christ and his people is about to take place.
Read Revelation 19:6-9 along with John 14:1-3. How does a wedding appropriately illustrate the long awaited union between Christ and His people?
As John described Christ’s return and his subsequent union with his people, he had ancient Jewish weddings in mind. The prospective bridegroom would go to the house of the bride-to-be for the betrothal. Upon payment of the dowry, the couple was considered married, but they could not live together. The groom would return to his father’s house to prepare a place for them. The bride remained at her father’s house to prepare herself. When the preparations had been made, the groom would return to take his bride to his father’s house, where the wedding would take place.
Two thousand years ago, Christ left His heavenly home to be betrothed to his bride on earth. After paying the dowry with His life at Calvary, He returned to His Father’s house to “prepare a place” for His bride (see John 14:2-3), while His bride remained on earth preparing herself. At the end of time, He will come back and take her to His Father’s house.
How does the symbol of the bride appropriately describe God’s people as they await Christ’s return? What does the statement that the bride was “granted” to be arrayed in fine and clean dress suggest about salvation (see Isa. 61:10; Phil. 2:12-13)?
Revelation 19:8 states that the fine and clean linen were given to the bride by Christ. This shows that God’s people do not claim any merit for their deeds. The robes of God’s people represent “the righteous acts of the saints.” They are supplied to them by Christ, not made by them, and are washed in the blood of the Lamb (Rev. 7:14). Jesus told a parable about a wedding. However, one of the guests preferred to wear his own attire instead of the wedding garment provided by the king, and was expelled from the wedding (Matt. 22:8-14).
Revelation 3:18 shows that the robes provided by Christ is the greatest need of God’s people living at the time of the end. That Jesus offers the Laodiceans to “buy” from him that robe shows that he asks for something in exchange: our self-sufficiency and trust in ourselves and our good works.
Revelation portrays God’s end-time people both as the bride preparing for the wedding and the invited guests? What truth do these two symbols convey to you personally?

Monday March 25
The Conclusion of the Battle of Armageddon
In Revelation 5, John watched as Christ was bestowed with authority to rule. However, His rule has been constantly defied by Satan’s usurping claims. The time has come for Christ to fight the decisive battle against Satan and his forces and assume His rightful rule.
Read Revelation 19:11-16 along with 16:12-14. What does Christ’s name as “the Word of God” and the fact that the sword comes from His mouth suggest about the nature of the final battle?
Christ is accompanied by “the armies in heaven” who are pictured as riding on white horses and “clothed in fine linen, white and clean.” This is the robe of the end-time saints signifying their righteous deeds (see Rev. 19:8). Revelation 17:14 shows that the end-time saints will accompany Christ in the final battle. In Revelation 7, they are portrayed as the militant 144,000 ready to enter the final battle. While in reality on the earth waiting for translation (1 Thess. 4:16-17), God’s people are spiritually already in heavenly places (Eph. 2:6). They are portrayed as joining Christ in defeating the enemy’s forces.
Read Revelation 19:17-21 along with 6:15-17. The link between the two texts shows that the destruction of the wicked occurs in the context of the Second Coming. The scene here reflects ancient battlefields following a decisive battle. Compare the gruesome language here with the vision in Ezekiel 39:17-21, which describes the judgment of the pagan nation Gog.
In the sixth plague, the satanic triad entices the world leaders to engage in the battle against God’s end-time people. A worldwide confederacy is formed (Rev. 16:13-16). At that point, Christ appears on the scene (Dan. 12:1) and overthrows the satanic confederacy. Revelation 6:15-17 pictures the mighty men running in panic to hide from the Lamb’s wrath. The two members of the satanic triad—the beast and the false prophet—are cast into the lake of fire. The lake of fire here refers to the earth destroyed by fire, denoting the ultimate end of all rebellion against God.
The rest of the people are killed by the sword proceeding from Christ’s mouth. Paul explains that they are destroyed by the glory of Christ’s appearance (2 Thess. 1:8-10). The whole earth now resembles a battlefield filled with dead bodies. The defeat of the evil confederacy is total and complete.
Chapter 19 describes two suppers. Readers have a choice either to eat at the wedding supper of the Lamb or to be on the menu of the scavengers at the great supper of God. All have to make a choice.

Tuesday March 26
The Millennium
The Battle of Armageddon ends with the complete defeat of the satanic confederacy. Satan’s two allies are thrown into the lake of fire while the rest of the people are slain, awaiting the final judgment. The only person left is Satan.
Read Revelation 20:1-3 along with Jeremiah 4:23-26. During the millennium, how does the desolated and depopulated earth resemble Palestine during the exile? In what way is Satan bound by chains?
The 1,000 years (or millennium) begin with the return of Christ. At this time, Satan and his fallen angels are chained. The chaining of Satan is symbolic because spiritual beings cannot be physically bound. Satan is bound by circumstances. The plagues have desolated and depopulated the earth, bringing it into a chaotic condition resembling the earth before creation (Gen 1:2). In such a state, the earth functions as Satan’s prison during the millennium. Since there are no human beings to tempt and harm, all Satan and his demonic associates can do is contemplate the consequences of their rebellion against God.
Read Revelation 20:4-15. Where are the saints during the millennium? What happens at the end of the millennium? How is Satan unchained? In what way will Satan’s ultimate defeat occur? How will the final judgment take place?
Revelation shows that God’s people will spend the millennium in the heavenly places Christ prepared for them. John sees them sitting on thrones as kings and priests, judging the world. Jesus promised the disciples that they would “sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). Paul stated that the saints would judge the world (1 Cor. 6:2-3).
This judgment concerns the fairness of God’s actions towards His creation. Throughout history Satan has raised many doubts concerning God’s character and His dealings with the beings He created. During the millennium, God allows the redeemed to access the records of history in order to find answers to all questions concerning the fairness of His decisions regarding those who were lost as well as questions dealing with His leading in their own lives. At the conclusion of the millennium, all questions regarding God’s justice are forever settled. God’s people are able to see beyond a shadow of doubt that Satan’s accusations were unfounded. They are now ready to witness the administration of God’s justice at the final judgment.
Do you have some questions regarding the farness of God’s dealing in your personal life as well as in the lives of others? Does it help to know that one day we will get answers to those questions?

Wednesday March 27
“No More Sea”
With the eradication of sin, eternity begins. This earth is to be transformed into the home of the redeemed. In portraying the new earth and life on it, John draws much of the language from Genesis 1-3.
Read Revelation 21:1. In your view, why is the first thing that catches John’s attention the absence of the sea on the new earth?
The Jewish people knew three heavens: the sky, the universe, and where God dwells (see 2 Cor. 12:2). In Revelation 21:1, the earth’s atmosphere is in view. The contaminated earth and the sky cannot endure God’s presence (Rev. 20:11). The word “new” in Greek (kainos) refers to something new in quality, not in origin and time. This planet will be purged by fire and restored to its original state (2 Pet. 3:10-13).
Particularly interesting is that the first thing John observes on the new earth is that there is no longer any sea. While the oceans will undeniably cease???? to exist, the fact that John refers to “the sea” (with the definite article) shows that he had in mind the sea by which he was surrounded on Patmos, which became for him a symbol of separation and suffering. The absence of that sea on the new earth for him meant the absence of pain and suffering.
Read Revelation 21:2-8 and 7:15-17. What parallels do you see between the descriptions of the new earth and the Garden of Eden in Genesis 2? Why do you think life on the new earth is described in terms of what it will not be?
A life free of suffering and death on the restored earth is guaranteed by God’s presence among His people. This presence is realized with the New Jerusalem, “the tabernacle of God” where God will dwell among His people. The presence of God makes the city the temple of the restored earth.
God’s presence guarantees freedom from suffering: no tears, death, sorrow, crying, or pain, which are all the consequences of sin. With the eradication of sin “the former things have passed away (NKJV).” This idea was well articulated by Mary and Martha at the death of their brother Lazarus: “Lord, if You had been here, my brother would not have died” (John 11:21, NKJV). The sisters knew that death could not exist in the presence of Christ. In the same way, the abiding presence of God on the new earth will secure freedom from the pain and suffering that we now experience in this life.
What does it mean for you personally that God will on the new earth dwell among His people?

Thursday March 28
The New Jerusalem
John now describes the new-earth’s capital. While a real place inhabited by real people, the New Jerusalem and life therein are beyond any earthly description (see 1 Cor. 2:9). The city is portrayed in terms of ancient fortified cities, the Old Testament temple, and a restored Eden.
Read Revelation 21:9-21a. What are the exterior features of the New Jerusalem? Why do you think the city is pictured as surrounded by colossal walls even though there is nothing on the new earth to harm it?
The New Jerusalem is referred to as the bride, the Lamb’s wife. In Revelation 19:7-8 this metaphor is applied to God’s people. The New Jerusalem is the place where Christ will ultimately be united with His people.
The city is surrounded by a high wall with twelve gates—three gates on each of the four sides allowing entry from any direction. This points to the universal scope of the city. In the New Jerusalem, everybody has unlimited access to God’s presence.
The city is further pictured as a perfect cube; it is 12,000 furlongs or stadia in length, width, and height. The cube consists of twelve edges. Thus, the city totals 144,000 stadia, which is the number of the totality of God’s people (Rev. 7:4). In the Old Testament temple, the Most Holy place was a perfect cube (1 Kings 6:20). The New Jerusalem thus functions not only as the temple but also as the Most Holy place. In the earthly temple, only the high priest could enter the Most Holy place. In the New Jerusalem, this is a privilege granted to all the redeemed.

Read Revelation 21:21b-22:5. What interior features of the city remind you of the Garden of Eden? What is the significance of the statement that there will be no more curse in the city (Rev. 22:3)?
The most prominent feature of the New Jerusalem is the river of water of life flowing from God’s throne (see Gen. 2:10). In contrast to the river in Babylon at which God’s people were sitting as captives longing for Jerusalem (Ps. 137), on the banks of the river of life in the New Jerusalem, God’s wandering people of all ages have found their home.
On both sides of the river is the tree life with leaves for “the healing of the nations.” This healing does not refer to disease, as on the new earth there will be no disease. It refers to healing all the wounds caused by the barriers that have torn people apart throughout history. The redeemed of all ages and from all nations now belong to one family of God.

Friday March 29
Further Thought: Read Ellen G. White, “Desolation of the Earth” and “The Controversy Ended,” pp. 653-678, in The Great Controversy, pp. 653-678.
The Book of Revelation concludes with what was introduced at the very beginning: the Second Coming of Christ in power and glory and the establishment of God’s everlasting kingdom. The return of Christ, when He will finally be united with His bride, is the climactic point in the book.
However, the book does not want to put these events in an unrealistic context. That Jesus is coming soon is the first reality. The second reality is that we are still here waiting for His return. While waiting, we must have a clear understanding of the messages of Revelation by reading it again and again until the end of all things comes. The messages of the Book of Revelation constantly remind us while waiting not to look to the things of the world but to fix our eyes on Him who is our only hope. The Christ of Revelation is the answer to all human hopes and longings amidst the enigmas and uncertainties of life. He holds the future of this world and our own future in His hands.
The book also reminds us that, before the end comes, we are entrusted with the task of proclaiming the message of His soon return, first to the members of our own family who do not have a relationship with Him, then to our neighbors, to people where we work, or as missionaries throughout the world. Our waiting for His return is not passive, but active. Both the Spirit and the church call: “Come!” (Rev. 22:17). We must join that call. It is the good news, and as such, it must be proclaimed to the people of the world.
Discussion Question:
What lessons do the description of the new earth in Revelation speak to you? How does it impact your life and your preferences in life?
Many times Christians are accused of talking much about the future and spending little time focusing on the present. How has your study of Revelation helped you understand that, while looking forward to the fulfillment of the blessed hope, you can have a fulfilling and content life today?
Revelation 1:3 promises blessings to those who listen, read, heed, and keep the words of the prophecies of Revelation. As we conclude our study of this book, what are the things you have discovered that you need to heed and keep?

Ranko Stefanovic just checked in from Sao Paulo Brazil. He has been traveling and unable to send before, please accept his apologies. Better late than never. From here on is his brief analysis of the editorial changes followed by the original lesson as it came from his own hand:

Except here and there some minor editorial changes, the Sabbath School Quarterly week 12 has retained the intention of the pre-edited version.

In the Monday lesson, the last paragraph was removed: “Both groups are equally deceived and have put themselves into the service of Babylon: the world leaders serve Babylon for personal benefit while the general populace serves Babylon as a result of seduction. Revelation tells us that, at the time of the end, the world will once again be dominated by a religious system similar to the one of the Middle Ages. Yet, the time will come when the people will realize the impotence of Babylon and will turn against it, however, too late (see Rev. 17:12-16). This concept is depicted as the drying up of the Euphrates River, when the disillusioned supporters of Babylon withdraw their support from this apostate religious system.”

Lesson 12 * March 16-22

Judgment on Babylon

Sabbath Afternoon

Read for This Week’s Study: Rev. chaps. 17-18; 2:20-23; 13:5-8.
Memory Text: “And I heard another voice from heaven, saying, ‘Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. For her sins have reached to heaven, and God has remembered her iniquities” (Revelation 18:4-5, NKJV).
We saw that the sixth plague causes the symbolic drying up of the Euphrates, as the disillusioned people of the world withdraw their popular support from end-time Babylon. However, its fall will be followed by extensive demonic activities counterfeiting the work of God, doing miraculous signs, the most evident of which is bringing fire down from heaven (Rev. 13:13). The demonic activity is successful in uniting the whole world in preparation for the Battle of Armageddon against God’s faithful remnant.
At the outset of the final battle, a great earthquake occurs as part of the seventh plague. The earthquake shatters the unity of Babylon and splits it into three parts (Rev. 16:18-19). End-time Babylon is portrayed as a city, signifying the short-term union of the satanic trinity—the dragon, the sea beast, and the earth beast—in its alliance with the religious powers of the world in opposition to God’s people. This unity is shattered, causing the breakup of end-time Babylon.
We must keep in mind that Revelation 16:19 only pronounces the collapse of end-time Babylon. Chapters 17-18 tell us how this collapse will actually happen. Before describing the demise of end-time Babylon and the reasons for its fall (Rev. 17:12-18:24), Revelation 17 describes this end-time apostate religious system, this time in terms of a prostitute riding the beast who, in association with her daughters, seduces the world against God (vs. 1-11).
*Study this week’s lesson to prepare for Sabbath, December 22.

Sunday March 17
The Prostitute Babylon
Read Revelation 17:1. Jeremiah 51:13 shows that the “many waters” upon which Babylon sits is the river Euphrates. According to Revelation 17:15, what do many waters symbolize?
A woman in the Bible is a symbol for God’s people. In Revelation, God’s faithful people are portrayed as a chaste woman (Rev. 12:1; 22:17). A harlot thus represents apostate and unfaithful people. In Revelation 17:5, this prostitute is identified as Babylon the Great. Just as ancient Babylon depended on the Euphrates River for its existence, so will end-time Babylon rely on the support of the governing world powers to enforce its plans.
Read Revelation 17:2 along with 14:8 and 18:2-3. What two groups of people are specified as involved in an illicit relationship with and being seduced by end-time Babylon?
The first group is the kings of the earth—these are the governing political powers. They are portrayed as being engaged in an adulterous relationship with the prostitute Babylon. In the Old Testament, the language of fornication is used frequently to describe how apostate Israel turned away from God to idolatry (Isa. 1:21; Jer. 3:1-10). The adulterous relationship between the kings of the earth and the harlot symbolizes an illicit union between end-time Babylon and the governing political powers in the final crisis.
The second group in an illicit relationship with the prostitute Babylon is the inhabitants of the earth. These are made spiritually drunk with the wine of Babylon’s fornication. In contrast to the governing political powers, the general populace is intoxicated by Babylon’s deceptive teachings and activities. When people are drunk, they do not think soberly, and are easily controlled (see Isa. 28:7). Only when they are sober will they come to realize their bad decisions and actions.
Both groups are equally deceived and have put themselves into the service of Babylon: the world leaders serve Babylon for personal benefit while the general populace serves Babylon as a result of seduction. Revelation tells us that, at the time of the end, the world will once again be dominated by a religious system similar to the one of the Middle Ages. Yet, the time will come when the people will realize the impotence of Babylon and will turn against it, however, too late (see Rev. 17:12-16). This concept is depicted as the drying up of the Euphrates River, when the disillusioned supporters of Babylon withdraw their support from this apostate religious system.
How does someone drink of the wine of Babylon? Must a person be in Babylon to drink of Babylon’s wine?

Monday March 18
The Prostitute Riding on the Beast
Read Revelation 17:3. While John was told that the prostitute sited on many waters, he sees her actually riding the beast. In what ways do the symbols water and beast suitably describe the supporters of Babylon?
As John is carried in vision into the wilderness, he sees a woman on a scarlet beast, not on waters. While the prostitute represents a religious entity, the beast symbolizes a political power. The picture of religion riding the secular and political powers points to two separate entities, something that was not the case in the past, when religion and politics were integrated. The prophecy shows, however, that these two will join together at the end-time. The concept of riding a beast denotes dominance; this shows that this end-time religious system will dominate the secular and political powers.
Which characteristics of the prostitute point to the sea beast of Revelation 13? Make a list of their common features.
The prostitute is pictured as extravagantly arrayed in purple and scarlet and adorned with ornaments of gold and precious stones and pearls; this was a practice of prostitutes in antiquity to enhance their power of seduction (Jer. 4:30). As the color of blood, scarlet corresponds to the oppressive character of this religious system.
The harlot’s dress also reminds one of the attire of the High Priest in the Old Testament, which included the colors purple, scarlet, and gold (Exod. 28:5-6). The inscription on her forehead also resembles the priestly inscription, “Holiness to the Lord” on the miter of the high priest (Exod. 28:36-38). The cup in her hand replicates the drink offering in the sanctuary (Exod. 30:9). With its historic religious appearance, this end-time religious system becomes Satan’s powerful tool in seducing the world away from God. However, regardless of its appearance, this religious system is a harlot and the mother of harlots. Babylon’s daughters are the world religious powers that will unite with the satanic trinity, forming an end-time religious confederacy.
The harlot Babylon is further described as drunk with the blood of the saints and the martyrs of Jesus who died due to their witness to Christ. This links end-time Babylon to the medieval apostate Christianity of western Europe, which was led by the papacy and responsible for the deaths of millions of Christians who remained faithful to the gospel.
The description of the prostitute Babylon reflects the image of Jezebel in the church of Thyatira (see Rev. 2:20-23). How do the parallels between these two women elucidate the character of end-time Babylon?

Tuesday March 19
The Identification of the Beast
Read Revelation 17:6b-7. Why is John so astonished when he sees the prostitute? The angel promised to explain to him the mystery of the prostitute. Yet, he instead places all the focus on the scarlet beast. Why?
The likely reason for John’s astonishment at seeing the prostitute was that he recognized in her the woman that had fled into the wilderness in order to escape the persecution of the dragon during the prophetic 1260-day period of the Middle Ages (Rev. 12:13-14). This suggests that this end-time apostate religious system was once faithful to Christ. The church that in the past was faithful to God will, at the end time, turn into the opponent of God’s people and lead people away from God.
In response to John’s amazement, the angel explains to him the mystery of the woman and the beast that carries her.
Read Revelation 17:8. Compare the wording of this verse with 13:8. How does Revelation 13:3 clarify the three phases of the existence and activities of the beast?
The scarlet beast is identified as the one that was, and is not, and will ascend out of the bottomless pit and go to perdition. This tripartite phrase is, first of all, a parody of the divine name Yahweh —“who is and who was, and who is to come” (Rev. 1:4; 4:8). It also further points to the three phases of existence through which the beast has passed:
(1) The beast “was,” as it existed in the past. This refers to the activities of the beast during the period of the prophetic 1260-days (see Rev. 13:5).
(2) “Is not.” With its deadly wound (see Rev. 13:3), the beast came into its non-existence phase; it vanished for some time from the world scene, yet it survived.
(3) Finally, with the healing of the deadly wound, the beast will come back to life again in full satanic rage against God’s faithful people.
Revelation 17 describes the beast of Revelation 13:1-8 at the time of the healing of its deadly wound. It is upon this resurrected beast that prostitute Babylon sits. Revelation thus tells us that once again there will be a short-lived union of religion and politics, as it existed during the Middle Ages. The revival of the medieval religious system will arouse the admiration of the inhabitants of the earth, all those whose names are not written in the Book of Life. This reiterates verbatim Revelation 13:8, which clearly links the scarlet beast that carries the prostitute Babylon with the medieval apostate religious system.

Wednesday March 20
The Seven Heads of the Beast
Throughout history, the beast existed and functioned by its heads—one head at a time. The angel proceeds to explain the meaning of the beast’s heads.
Read Revelation 17:9-11 along with 13:18. The requirement for understanding the seven heads is a mind of wisdom. What kind of wisdom is in view here? How does one obtain this divinely imparted wisdom (see James 1:5)?
The angel explains that the seven heads are seven mountains. Some translators think that these are the seven hills upon which the city of Rome is situated, and this is why they translate the Greek word oroi [“mountains”) as “hills.” However, the angel makes clear that Rome was not meant because he immediately explains that these mountains symbolize seven kings. Also, these mountains are successive, not synchronic.
These mountains are not individual kings because Revelation does not deal with individual persons but systems. In the Bible, mountains often symbolize world powers or empires (Jer. 51:25; Ezek. 35:2-3). In biblical prophecy, “kings,” mean kingdoms (see Dan. 2:37-39; 7:17). Thus, the seven mountains represent seven great successive empires that dominated the world throughout history, through which Satan opposed God and harmed God’s people.
As the angel now identifies these seven kingdoms, he does it from John’s time perspective, rather than from the perspective of the future.
Five of these empires have fallen, one is, and the other has not yet come. The five that have fallen are the great kingdoms that in the Old Testament times dominated and harmed God’s people: Egypt, Assyria, Babylon, Persia, and Greece. The “one is” kingdom was the Roman Empire of John’s time. The seventh kingdom that “has not yet come” is the beast of Revelation 13—the medieval church led by the papacy that dominated and harmed God’s people—that was to come after the time of John and after the fall of the Roman Empire.
John is further told that the scarlet beast is in the phase of the eighth head, although it is one of the seven. Which of the seven? Most likely the seventh head that received the deadly wound. It is at the time of this eighth head that the scarlet beast carries the prostitute Babylon. Today, we live at the time of the healing of the deadly wound. The eighth head will appear on the scene right before the end, and will go to perdition.
John was told that the seventh power “must continue a short time.” How does Revelation 12:12 explain that this “short time” does not refer to a length of time?

Thursday March 21
The Fall of Babylon
Read Revelation 17:12-15 along with 16:12-16. What do you learn from the text about the “ten kings”?
Different interpretations have been offered regarding the identity of the ten kings. However, Revelation does not tell us who they are; like any unfulfilled prophecy, only the future will reveal their full identity. All we can derive from the text is that they are a short-lived political confederacy appearing right before the end. Their number denotes the totality of the world powers that will render their allegiance to the beast. The beast will use them to enforce its plans and purposes, which will last only for a short time.
Now, Revelation 17:13-14 reiterates in a nutshell the Battle of Armageddon—introduced in Revelation 12:12-17. Induced by the satanic trinity, the worldwide political confederacy will make war with the Lamb. This shows that the final battle is not a military battle in the Middle East, but a battle between Satan and his confederacy and Christ and His faithful people. Babylon’s aim is to destroy God’s people. The battle will conclude with the triumph of Christ and the destruction of the worldwide confederacy that loyally supported Babylon (see Rev. 19:11-21).
Read Revelation 17:16-18. From what we saw in Revelation 16:2-12, what lies behind the ten kings’ change of attitude towards Babylon? Who is behind what happens to Babylon?
This whole scenario is another description of the drying up of the Euphrates River (Rev. 16:12). The ten horns, filled with hatred, suddenly turn against the harlot Babylon, making her desolate and naked; they will eat her flesh and burn her with fire. In describing this scene, John employs Old Testament language that depicts His judgments against adulterous Jerusalem (Jer. 4:30). Burning by fire was the punishment for a daughter of the high priest who was involved in prostitution (Lev. 21:9), which is a further indication that the prostitute Babylon denotes a religious system that was once true to God. As Revelation 16:10-12 indicates, the deceived political powers have become disillusioned because of the impotence of Babylon to protect them from the plagues. They feel deceived and in hostility attack her, bringing her to ruin. This end-time apostate religious system experiences the fullness of divine judgment together with all those who chose to identify themselves with it.
Read Revelation 18:1-3 and 7-19. Revelation states that Babylon is judged and charged on three grounds: religious, political, and economic. How do those who cooperated with Babylon and caused its destruction lament, realizing that Babylon’s destruction means their own loss of power and wealth?

Friday March 22
Further Thought: Right before the demise of Babylon, a voice from heaven urges God’s people still in Babylon to, “Come out of her, My people” (Rev. 18:4). There are many worshippers of God who are in Babylon for various reasons. To them, God sends His final appeal to disentangle themselves from this apostate religious system and not participate in its sins. They must come out of it in order to escape its fate. God does not want anyone in Babylon to perish. Revelation 19:1-10 shows that many God-fearing people in Babylon will respond to the call.
Discussion Questions:
As Revelation 18:4 shows, there are many God-fearing people in Babylon who God calls, “My people.” Reflect on the following statement: “This message must be given, but while it must be given, we should be careful not to thrust and crowd and condemn those who have not the light that we have. We should not go out of our way to make hard thrusts at the Catholics. Among the Catholics there are many who are most conscientious Christians, and who walk in all the light that shines upon them, and God will work in their behalf. Those who have had great privileges and opportunities, and who have failed to improve their physical, mental, and moral powers, . . . are in greater danger and in greater condemnation before God than those who are in error upon doctrinal points, yet who seek to live to do good to others”—Ellen G. White, Evangelism, p. 575.
At the time of Daniel, Babylon was an evil power opposing God (see Isa. 14:12-14) and the enemy of God’s people. However, there were many sincere people in Babylon, who God wanted through Daniel to win for Himself. Do you see God-fearing people in Babylon today? While Babylon is an evil apostate religious system, God still loves the Babylonians and wants to save them. The question that deserves serious consideration is: where are God’s Daniels of today?
Some spend much time in making detailed timetables and prophetic charts regarding the final events. Should our time be better used in analyzing geographical maps for the purpose of reaching others for Christ?
Revelation 17 describes a prostitute sitting on a scarlet beast. While the woman in chapter 12 symbolizes God’s faithful church, the one in 17 refers to an apostate church seducing the world away from God. In your view, are these two women related?

Except the Wednesday lesson that was completely rewritten and the meaning changed, the Sabbath School Quarterly week 11 has retained the intention of the pre-edited version, except some minor edits.

The Wednesday lesson has been completely altered. Here is the second paragraph of the original manuscript:

“The kings from the east in Revelation 16:12 are Christ and His army of saints. While Jesus will return accompanied by heavenly angels, Revelation 17:14 shows that the final battle will involve Christ and His faithful remnant against satanic forces. In Revelation 19:14, Jesus leads the armies of heaven “clothed in fine linen, white and clean (NKJV),” which is the dress of the bride of the Lamb in Revelation 19:8. In Revelation 7, the 144,000 are pictured as an army about to enter the final battle.”
This is the altered paragraph that appear in the current Quarterly:
“The kings from the east in Revelation 16:12 are Christ and His army of heavenly angels. At His second coming, Jesus will appear with His angelic host, “clothed in fine linen, white and clean” (Rev. 19:14, NKJV), which is the dress of sinless angels (Rev. 15:6). Accompanied by the host of heaven, Christ will, as Revelation 17:14 shows, over¬come the satanic forces that oppress His people (compare Matt. 24:30, 31). This final conflict against Christ and His people leading up to the Second Coming is known as the battle of Armageddon.”
Then, the sentence: “The three demon spirits proceeding from ‘the mouth’ of the satanic trinity are the very breath of Satan in the final deception” is changed into: “The dragon (paganism and spiritualism), the sea beast (Roman Catholicism), and the false prophet (apostate Protestantism) unite under Satan’s command (see Rev. 13:11, 12).”
The following sentence: “Satan enables them to perform miraculous signs, which point to the activities of the lamblike beast (see Rev. 13:13-14)” has been changed into: “Satan enables the lamb¬like beast to perform miraculous signs (see Rev. 13:13–17) that include spiritualistic manifestations.”
The last paragraph of the lesson has been completely altered.
The Thursday lesson has also been edited without altering the intention of the original manuscript. The last paragraph, however, has been removed: “Revelation 16:12-16 portrays only the great gathering for Armageddon. The actual battle follows the sixth plague, (see Rev. 16:17-19:21) which will conclude with the total defeat of the beast and his forces (Rev. 19:20-21).”

Lesson 11 * March 9-15
The Seven Last Plagues

Sabbath Afternoon

Read for This Week’s Study: Rev. 7:1-3, 13-17; chaps. 15-16.
Memory Text: “Who shall not fear You, O Lord, and glorify your name? For You alone are holy, for all nations shall come and worship before You, for your judgments have been manifested” (Revelation 15:4, NKJV).
Revelation 11:18 summarizes in a nutshell the preparation for the final war against the remnant in the statement: “the nations were angry.” In responding to this situation, God sends the three angel’s messages to warn people of the consequences of the decision they will have to make. The time has now come for God to respond to the anger of the nations by pouring out His wrath upon the unrepentant in terms of the seven last plagues (Rev. 15:1).
Revelation 15 opens with the picture of seven angels with seven bowls filled with God’s wrath to pour on those who have rejected God’s message. Before this event is delineated, a picture of God’s faithful people is inserted (Rev. 15:1-4). They are described as victorious over the beast and its image, and standing on something resembling a sea of glass, and singing the song of Moses and the Lamb. This brings to mind the Israelites standing on the shores of the Red Sea and celebrating God’s victory over Pharaoh and the Egyptians (Exod. 15).
These victorious saints are the same ones referred to as the 144,000 in Revelation 14:1-5. They are securely protected from the destroying effects of the seven last plagues. They are about to undergo the transformation of their mortal bodies (1 Cor. 15:51-54), and join the resurrected saints to be taken up to meet Jesus coming in power and glory (1 Thess. 4:17).
*Study this week’s lesson to prepare for Sabbath, December 15.

Sunday March 10
The Meaning of the Seven Last Plagues
At the conclusion of the preaching of the gospel, people have knowingly and willingly made their choice either for God or Babylon. Christ is now ready to come. Before He comes, however, the destructive winds that have been restrained from blowing (Rev. 7:1-3) are now to be unleashed upon rebellious humanity.
Read Revelation 15:1 along with 7:1-3 and 14:9-10a. The plagues that were inflicted upon Egypt during the Exodus are the backdrop for the seven last plagues. How are the Egyptian plagues instructive regarding their purpose and meaning?
The seven last plagues are referred to as the “last” plagues because they come after the plagues of the seven trumpets. The trumpets cover the time period that includes the entire Christian age and are restricted in their scope. They are executed while the gospel is still being preached (Rev. 10:8-11:14) and intercession is taking place (Rev. 8:2-5). They are mixed with mercy and their purpose is to bring the enemies of God’s people to repentance.
On the other hand, the seven last plagues are poured out prior to the Second Coming and they obviously embrace the whole earth. They express the fullness of God’s wrath upon the worshippers of the beast—undiluted, without mercy (see Rev 14:10). Divine wrath is God’s reaction to the choices people make (see Rom 1:26-28). Until now, God’s wrath has always been mixed with mercy. However, the time has come for all those who have spurned God’s grace and the call to worship the true Creator God to experience the consequences of the choice they have made.
Read Revelation 15:5-8 along with Exodus 40:34-35 and 1 Kings 8:10-11. In light of these two Old Testament texts, what does the statement that “no man was able to enter the temple” suggest of the timing of the seven last plagues?
The expression “no one was able to enter the temple” (Rev. 15:8, NKJV) points to the close of probation. As Christ’s mediatory ministry in heaven comes to an end, the door of opportunity to repent ultimately closes. This shows that the last plagues are not intended to bring anyone to repentance, but rather to disclose the hardness of the hearts of those who chose to side with Babylon, prompting them to hate God even more.
On the basis of Revelation 7:1, do the seven last plagues represent God’s direct activities by which he torments people? How does the pouring of the seven last plagues express the fairness and justice of the divine judgments?

Monday March 11
The Outpouring of the Last Plagues
With the cessation of the intercession in the heavenly sanctuary, the destiny of each individual is irreversible. The time has come for those who have spurned the gospel to experience God’s wrath in its fullness.
The seven last plagues mirror the plagues poured out upon Egypt (Exodus 7-11). As the Egyptian plagues affected the Egyptians while the Israelites were spared, so the first four last plagues affect primarily the worshippers of the beast but pass over the worshippers of God. The plagues on Egypt disclosed the hardness of the heart of Pharaoh and showed the Egyptians the impotence of their gods to protect them. Similarly, the last plagues increasingly harden the hearts of the worshippers of the beast and reveal the powerlessness of Babylon to protect them from the divine judgments.
Read Revelation 16:1-9. Do the Egyptian plagues help determine whether the last plagues are literal or symbolic? How do people react as they are afflicted by the plagues?
The first four plagues strike the population on earth in general. The first inflicts painful and loathsome sores exclusively on the worshippers of the beast. The second and third plagues affect the sea and the rivers and the springs of water, which turn into blood. Without water to drink, rebellious humanity will not survive. The fourth plague affects the sun so that it scorches people, causing unbearable pain. God’s people are, to a certain degree, also affected by this plague (see Rev. 7:16).
The unbearable pain inflicted by the plagues does not soften peoples’ hearts so as to change their rebellious attitude. They have hardened their heart to such an extent that they cannot repent. Instead, they curse and blaspheme God, who executes these plagues.
Read Revelation 16:10-11 along with Exodus 10:21-23. What is the significance of the fifth plague, which strikes the throne of the beast?
The fifth plague strikes the very throne of the beast. It was Satan who delegated the throne of the beast (Rev. 13:2). Now, even the very seat of Satan’s authority cannot withstand the force of these plagues. As people suffer in pain, they begin to realize the impotence of Babylon to protect them. However, they have set their minds against God, and even the terror of the plagues cannot change their hearts, but rather increasingly hardens them.
How does the hardness of the rebellious at the time of the last plagues show the inadequacy of the popular concept known as “the second chance” given to sinners to repent before the Second Coming?

Tuesday March 12
Drying Up the Euphrates River
The sixth angel pours out his bowl upon the great river Euphrates, resulting in the drying up of its waters. In describing the sixth plague, John uses the Old Testament language as it describes the fall of ancient Babylon.
Read Revelation 16:12 along with Revelation 17:1 and 15. What does the symbol of the Euphrates stand for? What is the significance of the drying up of the Euphrates in the context of the seven last plagues?
In the Old Testament, the Euphrates marked the border between Israel and their enemies Babylon and Assyria (Isa. 7:20; Jer. 46:10). The river flowed through Babylon; it was important to the city as it nourished crops and provided water for people. Babylon could not survive without the Euphrates.
Revelation 17:1 describes end-time Babylon as dwelling upon many waters, namely the Euphrates (see Jer. 51:13). Revelation 17:15 explains that the waters upon which end-time Babylon dwells represent worldwide civil, secular, and political powers that will support this religious system. Just as ancient Babylon was sustained by the Euphrates, so end-time Babylon exists by the support of the worldwide powers. However, these powers will eventually retract their support for this religious system.
The scene of the sixth plague reflects the capture of ancient Babylon by Cyrus the Persian (see Dan. 5). On the night King Belshazzar and his officials had a feast, according to the ancient historian Herodotus, the Persians diverted the Euphrates and entered the city along the riverbed and took the city by surprise (History 1.191).
The symbolic drying up of the Euphrates in Revelation 16:12 results in the collapse of end-time Babylon as the enemy of God and His people. Since the Euphrates in Revelation represents the world civil, secular, and political powers giving their support to Babylon, the drying up of the Euphrates symbolizes the withdrawal of their support and subsequent attack against Babylon, thereby causing its downfall.
Reflect again on Revelation 16:10-11. What will cause a sudden change in the world’s attitude toward Babylon?
As the people of the world witness the upheaval in nature, they turn to Babylon for protection. However, as the fifth plague strikes the very seat of Babylon’s authority, the disillusioned people realize the impotence of Babylon to protect them. Feeling deceived, they turn against Babylon causing its downfall (see Rev. 17:16). Yet, their hearts are hardened in their hostility against God and his people. As such, they become fertile soil for the final deception by which Satan will draw the world to the great battle against God.

Wednesday March 13
Satan’s Last Great Deception
Revelation 16:12 tells us that the purpose of drying up the Euphrates is to prepare the way for “the kings from the east.” Who are these kings from the east?
In the Old Testament, “the kings from the east” were Cyrus and his forces coming from the east against Babylon (Isa 41:25). Their conquest of Babylon made the return of God’s people to their homeland possible (Isa. 44:27-28). In the same way, the symbolic drying up of the Euphrates prepares the way for the coming of the kings from the east to provide deliverance to God’s end-time people.
The kings from the east in Revelation 16:12 are Christ and His army of saints. While Jesus will return accompanied by heavenly angels, Revelation 17:14 shows that the final battle will involve Christ and His faithful remnant against satanic forces. In Revelation 19:14, Jesus leads the armies of heaven “clothed in fine linen, white and clean (NKJV),” which is the dress of the bride of the Lamb in Revelation 19:8. In Revelation 7, the 144,000 are pictured as an army about to enter the final battle.
Read Revelation 16:13-14. What is the role of the three froglike demons in the preparation for the final battle? How do they counterpart the three angels’ messages in Revelation 14?
The drying up of the Euphrates shakes the satanic triad. At this point, John sees coming out of their mouths three demonic spirits resembling frogs. In the Egyptian plagues, frogs were the last plague that Pharaoh’s magicians were able to duplicate (Exod. 8:1-15). The three froglike demons are Satan’s last attempt to counterfeit the work of God.
The three demon spirits proceeding from “the mouth” of the satanic trinity are the very breath of the satanic trinity in the final deception. Satan enables them to perform miraculous signs, which point to the activities of the lamblike beast (see Rev. 13:13-14). Miraculous signs are Satan’s end-time strategy to persuade the world to follow him rather than the true God (2 Thess. 2:9-12).
The froglike demonic spirits are sent with a false gospel to entice the world to join them for the battle against God’s people. Their activities result in great success. Although disillusioned, the leaders of the world are enticed again and they submit themselves to Satan against God’s people. At this point, the stage is now set for the final battle.
Read Revelation 22:18-19. In your view, could all of the varied, speculative, and fanciful ideas about the Battle of Armageddon be a part of Satan’s end-time deceptive strategy?

Thursday March 14
Gathering for the Final Battle
Although the governing leaders turn against Babylon, their hearts do not soften. They continue to curse God and are now ready to turn their anger against His people. In such a way, they become the susceptible to intense demonic activity, by which the entire world is drawn into the Battle of Armageddon.
Read Revelation 16:16. How successful will be Satan’s final deception in gathering the people of the world to the Battle of Armageddon?
The deceptive demonic miracles will achieve worldwide success. In spurning the true gospel, people will believe a lie that will be accompanied by deceptive miracles (see 2 Thess. 2:9-12). They will gather together to a symbolic place, which is in Hebrew called Armageddon, meaning “the Mountain of Megiddo.” Megiddo was a fortress-city located in the Valley of Jezreel (or the Plain of Esdraelon) at the foot of the Mount Carmel ridge, and was an important strategic site. The Plain of Esdraelon was known for many decisive battles in the history of Israel (see Judg. 5:19-21; 6:33; 2 Kings 9:27; 2 Kings 23:29-30).
Revelation uses this motif from Israel’s history to depict the final great conflict between God and the forces of evil. The people of the world are portrayed as a unified army under the leadership of the satanic league. Revelation 9 states their number is 200 million (Rev. 9:16), in contrast to the 144,000 saints.
The mount of Megiddo was Mount Carmel, which is near the city. It was the site of one of the most significant battles in Israel’s history, involving the prophet Elijah and the prophets of Baal (1 Kings 18). The issue revolved around the question of who was the true God. The fire that came from heaven demonstrated that the Lord was the only true God to be worshipped. Revelation 13:13-14 portrays the earth beast bringing fire down from heaven to counterfeit the work of God and deceive the whole world.
Armageddon is not a military battle to be fought somewhere in the Middle East, but rather a spiritual battle between Christ and the forces of darkness (see 2 Cor. 10:4). The issue to be resolved once and for all in the final battle is regarding who is the legitimate ruler of the universe. The outcome of the final battle will be like that at Carmel—God’s ultimate triumph over the forces of darkness.
Revelation 16:12-16 portrays only the great gathering for Armageddon. The actual battle follows the sixth plague, (see Rev. 16:17-19:21) which will conclude with the total defeat of the beast and his forces (Rev. 19:20-21).

Friday December 15
Further Thought: “Fearful sights of a supernatural character will soon be revealed in the heavens, in token of the power of miracle-working demons. The spirits of devils will go forth to the kings of the earth and to the whole world, to fasten them in deception, and urge them on to unite with Satan in his last struggle against the government of heaven. By these agencies, rulers and subjects will be alike deceived. . . .
As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation (Rev. 1:13-15). The glory that surrounds him is unsurpassed by anything that mortal eyes have yet beheld. The shout of triumph rings out upon the air: “Christ has come! Christ has come!” The people prostrate themselves in adoration before him. . . . In gentle, compassionate tones he presents some of the same gracious, heavenly truths which the Saviour uttered; he heals the diseases of the people, and then, in his assumed character of Christ, he claims to have changed the Sabbath to Sunday, and commands all to hallow the day which he has blessed. He declares that those who persist in keeping holy the seventh day are blaspheming his name by refusing to listen to his angels sent to them with light and truth. This is the strong, almost overmastering delusion.”—Ellen G. White, The Great Controversy, p. 624.
Discussion Questions:
Read Jesus’ admonition in Revelation 16:15 inserted into the description of the preparation for the Battle of Armageddon. Note the similar wording in Christ’s earlier appeal to the church of Laodicea (Rev 3:18). How does this show the significance of the message to Laodicea to God’s people living at the time of the preparation for the final battle? In what way does this message apply to you personally?
White garments in Revelation symbolize uncompromising loyalty and faithfulness to Christ (Rev. 3:4-5; 19:7-9). Only those who clothe themselves with the robe of Christ’s righteousness will be able to stand firm in the final crisis. How does one make his/her robes white and clean in the blood of the Lamb (Rev. 7:14)?