A sermon by Norman Moll, presented February 20, 1999

John was going to miss it, too. For over 60 years worship with fellow Christians was the high point of each week. And before that there were those three years of constant association with the beloved Master. How John must have missed Him -- how close they had been. Even Jesus had referred to him as the "beloved" disciple. To be closest to Jesus was John's natural place. He fit there so well. Of all the disciples he seemed best able to empathize with the life of the Son of Man. John had not comprehended all that the Savior sought to teach -- but then, no one had. Ah, those days were past. Even the disciples were gone now -- all except John -- most of them martyrs for their faith.

For John, Sabbath on Patmos promised none of the comforts and joys to be found across the Aegean (more than 50 miles) where in Ephesus his home and church was located. Patmos was rocky, windy, and barren. Life in Emperor Domitian's forced-labor prison camp was far from easy even for a man in his 20's, let alone one like John in his 90's. Rock quarries were ideally suited for hard labor.

John was not alone in his suffering. Domitian was seeking to stamp out all religion other than his own. The Emperor demanded that everyone worship him. For this purpose he established numerous Imperial Holidays which combined pagan festivities with worship of the Caesar. John had refused all such demands and had also instructed converts to Christianity to set aside such pagan practices. By referring to the Sabbath as the "Lord's Day," John acknowledged his loyalty to the commandments of God over the institutions of man. While Rome proclaimed its Emperor to be Lord, John recognized that God in the person of the Son was Lord of the Sabbath, the earth, and the universe. Isaiah had described the Sabbath as "the holy of the Lord and honorable" (Isaiah 58:13). And Jesus himself had proclaimed "The Son of Man is Lord also of the Sabbath" (Mark 2:28). Little did John know that his long-departed friend and Master would on that very Sabbath day personally visit him right there on lonely Patmos.

John writes (Rev. 1:10), "I was in the Spirit on the Lord's day, and I heard behind me a great voice as a trumpet say "I AM ALPHA AND OMEGA, the first and the last!" When John turns to look for the source of the voice he sees first seven golden lampstands and walking amid the lampstands is a being he describes as being Son of Man. Yes it is Jesus whom he sees but the words he uses emphasize that it is a human form, albeit one dazzling in beauty that he sees. Jesus is dressed in the garments of the High Priest of the Old Testament sanctuary service. He is walking among lampstands which are reminiscent of the seven branched lampstand in the Holy Place of the Wilderness Tabernacle. The scene is in keeping with the description of Christ's activity following his ascension as described in Hebrews 9:23-28.

Even though the being John sees he readily recognizes to be Christ his beloved Lord, he does not embrace him rest his head on the Lord's shoulder. Instead, John, like his prophetic forerunner Daniel, falls to the ground as if he were dead. The encounter with

Jesus is overwhelming, awesome, overpowering. To worship is the only appropriate action.

In the vision John receives the Revelation of Jesus Christ, sent from God to John by an

angel (no doubt the angel Gabriel).

He is transported in Spirit from earth to heaven and back,

He travels backward in time to the beginning of the Great Controversy,

He is carried forward to the end time judgment, the Second Coming and the millennium, to the Great White Throne Judgment after the 1000 years

He views the destruction by fire of this present sinful world, the devil and his followers.

He sees the recreation of earth.

He gazes into the unending perfect age beyond, when the Great Controversy will be forever in the past.

John is awestruck. Never questioning the certainty of the message, he obeys the angel command to write what he sees--to describe that "which is now and which shall be hereafter" (Rev. 1:19).

What John wrote has captivated the interest of Christians from his day to the present. Because it provides a significant view of the future, a great deal of study and analysis has been invested in its pages.

But in addition to the prophetic information, Revelation provides an insight into many other aspects of salvation: a picture of activities in heaven -- especially those of Jesus, important insights into the Great Controversy drama, affirmation of what other portions of the Bible tell us about death and the resurrection, insights into God's criteria for salvation, a more complete picture of God's care for His people and His guiding of events on earth. Revelation points us to God's worthiness to be worshiped.

In keeping with his divine directions John addresses his message to seven churches, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. These were seven literal churches in Asia Minor, present day Turkey, and they included John's home church in Ephesus. But they also represent the church of Jesus Christ down through seven periods of the Christian era. Furthermore each of the messages extends to all of God's people as we note by the seven-times repeated command, "He that hath an ear let him hear what the Spirit says to the churches."

While the contents of these messages will not be the focus of our study this morning, we should note in passing that these churches are very precious to Christ. In the opening scene of John's vision the seven lampstands being tended by Christ are symbols of the churches and their roles as bearers of the light of truth to the world.

Within the messages are seven promises to overcomers, frequent references to the Second Coming, and urgent messages of concern for the spiritual condition of those in the churches. An underlying theme is that of a coming judgment. Note Revelation 2:23. Here in the middle of the seven letters a warning is given not just to those in Thyatira, but those in "all the churches shall know that I am he which searcheth the reins and hearts; and I will give unto every one of you according to your works."

The message to Laodicea, the 7th church, is particularly relevant to you and me - and to all Christians living on earth today, in the period just before the return of our Lord. What characterizes the Laodiceans? Self-sufficiency and a lack of recognition of their true state of urgent need.

When Christ pictures himself as standing at the heart door of the Laodicean, the original language conveys the picture of not timid knocking, but rather violent insistent, passionate demanding knocking. The image suggested is full of ironic paradox. Here we have the Saviour and Creator of mankind, our Great High Priest forced to plea for admission like a hungry beggar. While on the other side of the door is one who believes himself to be rich to the point of needing absolutely nothing, but who in God's sight is wretched, miserable, poor, blind and naked -- utterly destitute. While a person of wealth from John's time would never consider inviting a beggar to sit at his table, the complacent Laodicean's only hope is undergo a dramatic role reversal, to become that needy beggar, and to sit down with the one who so much wants to "sup with him."

In the message to every church Christ describes himself using symbolism particularly appropriate to the needs of that particular group. "These things saith the Amen, the faithful and true witness, the beginning of the creation of God" (3:14). Given that the Laodicean's probationary time is short, Christ announces that as the one who is faithful and true, he is the Amen, the last word. Furthermore as the creator of all, he is also all knowing.

Highly significant is the confluence of events in 1844 time frame. Just prior to this unprecedented missionary zeal had swept the later churches of the reformation. Christianity had experienced a reawakening and a renewal of emphasis on godliness. The end of the 2300 year prophecy, the longest and most significant Bible prophecy had arrived. 1844 was the year of the Great Disappointment for the Millerites and many others who had reached similar conclusions. True and counterfeit manifestations of the Spiritual gift of prophecy were occurring. The great signs spoken of by Jesus as preceding the Second Coming had occurred: the great Lisbon earthquake, the dark day, the falling of the stars. This was also the year that the Beagle sailed on the famous voyage that led Darwin to eventually propose the evolutionary theory through the publication of his "The Origin of the Species." This is also the time when modern socialism and communism had their origins in the writings of Karl Marx and others.

For some of those who had looked for the Second Coming of Christ in the fall of 1844, this year of the Great Disappointment also marked a new beginning. Through the Lord's leading and further Bible study they discovered that the "cleansing of the sanctuary" was not the Second Coming but the beginning of the end time judgment in heaven. Looking back they could see that Revelation chapter 10 had actually predicted their experience, that the little book which was sweet in the mouth but bitter in the belly was actually the Book of Daniel. They were amazed to see that according to Revelation 10:11 they were to prophesy again before many peoples, nations, and tongues, and kings.

And what was their end-time message to be? Certainly a portion of the message was the call by Christ to put away Laodicean self-sufficiency. But it was more too. For it included the messages of the Three Angels of Revelation 14 and the Loud Cry of the Angel of Revelation 18. Indeed the entire last half of Revelation with its description of the conclusion of the Great Controversy was to become a key focus. The understanding of these messages is unique to one particular group of Christians - a group who built on the ruins of the Millerite Disappointment, a group which eventually established themselves as The Seventh-day Adventist Church.

For a few moments let us take another look at this message and see how we relate to it as individuals and as a church.

Revelation 14:6-7, the message of the first angel is a key text for us to consider as we consider God's end time message for the world. Can you repeat this text with me?

"And I saw another angel fly in the midst of heaven having the everlasting gospel to preach unto them that dwell on earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, "FEAR GOD, AND GIVE GLORY TO HIM; for the hour of his judgment is come; and WORSHIP HIM THAT MADE heaven, and earth and the sea, and the fountains of waters."

The angel in this case is not a literal angel but the representation used for a multitude of messengers spreading God's final call to a dying world. That the messenger flies signifies the speed with which the message is to go out. To fly in the midst of heaven signifies that the message is to be central, commanding the attention of all for it is the gospel message to be preached to all that dwell on earth.

As an aside, it is interesting to note that as John wrote what he saw in vision he often incorporates in his writing concepts and textual ideas from elsewhere in the Bible. In the first angel's message we have three key concepts presented as essential aspects of the everlasting gospel: FEAR GOD, GIVE GLORY TO HIM, and WORSHIP HIM. Fortunately we are not left in the dark as to the meaning of these actions. Even the concept of these three imperatives working together is not new. Notice 1 Chronicles 16:23-31, Psalm 96, Psalm 105:1-5. Note too that God's creatorship and judgment activities are also mentioned in these references. Individually these concepts are amplified and defined elsewhere in the Bible as well. We note especially that these concepts are repeated in Revelation 15:2-4, as being key characteristics of those who are victorious in their battle with the forces of evil and will stand singing the song of Moses and the Lamb on the sea of glass in heaven following the Second Coming and the first resurrection.

We must to ask ourselves, "What does it mean to FEAR GOD, to GIVE GLORY TO HIM, and to WORSHIP HIM as creator and judge?" Clearly these are very important activities and characteristics of God's people in the last days.

One of the reasons understanding these concepts is important is because the devil has created counterfeits for each one: a counterfeit fear of God, a counterfeit to Giving Glory to God, and a counterfeit worship. Consider with me the true and the counterfeits.

FEAR GOD

The Greek word for fear used here in Revelation is no different from the word used in Revelation 18:10 and 15 to describe the fright and horror experienced by unsaved who witness end time destruction of the earth. But from other references we can readily distinguish the "FEAR of GOD" experienced by God's followers from the utter terror of those who have resisted God when his judgments are executed.

Genesis 22:12 (NAS) uses this term to describe the relationship Abraham had with God which resulted in Abraham's being willing at God's command to offer Isaac, his only son, the son of promise, as a sacrifice on Mt. Moriah. "Now I know that you fear God, seeing thou hast not withheld your son, your only son from me."

Several times in Deuteronomy (5:29; 6:2; 8:6; and especially 10:12-13) the fear of God is linked closely with walking in all God's ways, loving him, serving the Lord with all one's heart and soul, keeping the Lord's commandments and statutes.

Psalm 103 describes the actions of those who FEAR GOD to be the keeping of God's covenant and remembering to do His commandments.

Solomon wrote (Eccl. 12:13) "Fear God and keep his commandments for this is the whole duty of man."

Both the Psalmist (111:10) and the writer of Proverbs (9:10; 15:33; 1:7) describe the fear of the Lord as the beginning of wisdom (and knowledge).

Job (1:1) is described as "One who feared God and avoided evil."

The concept also is used in New Testament references such as:

Acts 13:16 "Ye that fear God, listen. . ."

2 Cor. 6:18-7:1 "Let us . . . perfect holiness in the fear of God"

Eph. 5:21 "Submit yourselves to one another in the fear of God"

Heb. 12:28 "Let us have grace. . . to serve God acceptably with reverence and godly fear."

I hope that you can see from these texts that to FEAR GOD means to live in a relationship of trusting obedience.

You all have probably seen the signs in the rear windows of pickups "NO FEAR." People today in actuality have many fears: the speeder fears "the law," the investor fears a market crash, people fear storms, many fear war, nuclear annihilation, or environmental catastrophes. Behind many of these fears is the fear of death and the uncertainty as to what lies beyond the grave. With the increasing sophistication of our telescopes and our knowledge of the solar system and the universe there is increasing fear of radiation damage to communication satellites or even worse a collision with an asteroid or a comet.

But missing from the list of most people's fears is the most important fear of all, the fear of God. God warns in our text (Rev. 14:7) that "the hour of his judgment has come." The last opportunity to accept the gracious gift of salvation has arrived for us and for the world.

When one fears God, the worst of mankind's fears disappear. For Jesus has provided the way to a secure, eternal future with him.

GIVE GLORY TO HIM

What does it mean to give glory to God? Revelation 18:1 describes a mighty angel coming down to earth just before the close of probation "and the earth was lighted by his glory." Are we to understand this literally or does this relate to the message of the angels in Revelation 14? Is this glory more than the splendor which accompanies a heavenly being?

I believe that:

the mighty angel is symbolic of a monumental message to the world,

that the lighting of the earth is the illumination of the minds of men and the glory which illuminates them is the knowledge of God's glory - His character of love.

The fact that we are commanded to "GIVE GLORY TO HIM" suggests that something other than physical glory is referred to in these texts, since you and I neither have access to physical glory nor have we any way to transfer it to another being.

When at God's invitation Moses met with him on Mt. Sinai the communion was close and intimate. One of these meetings continued for 40 days. When Moses asked to see God's glory he was told that God would cause his glory to pass before Moses in such a way that he would not see God's face, for to do so was to die. As the Lord passed before Moses the character of God was proclaimed. Clearly God intended to tie his beauty of character together with the physical splendor, the glory attending his being.

This idea is further explained in a number of texts scattered throughout the Bible:

Col. 1:27 Christ in you, the hope of glory.

2 Peter 1:3 God has called us to glory and virtue.

1 Cor. 10:31 Whether therefore ye eat or drink or whatsoever ye do, do all to the glory of God

1 Cor. 6:20 Ye are bought with a price, therefore glorify God in your body, and in your spirit which are God's

Isa. 62:1-2 The Gentiles shall see thy righteousness and kings thy glory and thou shalt be called by a new name, which the mouth of the Lord shall name.

Isa. 61:3 That they (that mourn in Israel) may be called trees of righteousness, the planting of the Lord, that he might be glorified.

Isa. 60:21 Thy people . . . shall be all righteous . . . that I may be glorified.

Isa. 58:8 Then shall thy light break forth as the morning. . . and thy righteousness go before thee and the glory of the Lord shall be thy rear guard.

Isa. 44:23 The Lord hath redeemed Jacob and glorified himself in Israel.

Psalm 50:23 Whoso offereth praise glorifieth me.

From the texts we conclude that to give glory to God is to live a life of righteousness by faith.

Ellen White substantiates this idea in many places. Two of these quotations will suffice:

Seventh-day Adventist Bible Commentary, Vol. 7, p971 on Rev. 14:7; To give glory to God is to reveal His character in our own, and thus make Him known. And in whatever way we make known the Father or the Son, we glorify God."

Desire of Ages, p341: [God] has called us "to the obtaining of the glory" -- character -- "of our Lord Jesus Christ."

The world offers many things in which to glory: wealth, houses, possessions, prestigious positions, and power to name a few. All of these bring glory to the individual. On the other hand the follower of Jesus is admonished to "give glory to God." One can only do this as by faith and the power of the Spirit, he is changed to become like Christ in character through the processes of justification and sanctification by faith.

Nebuchadnezzar is a model of how not to give glory to God. You remember his words on the fateful night when his sanity left him, "Is this not great Babylon which I have built!" (Daniel 4:30) You will also recall that seven years later when his sanity returned Nebuchadnezzar exclaimed, "Now I praise and extol and honor the King of Heaven, all whose works are truth." (Daniel 4:37)

Thus counterfeit of giving glory to God is glorifying self, the result of which King Nebuchadnezzar learned the hard way.

The counterfeit of fearing God is being afraid of nothing until it is too late.

Is there a similar true and counterfeit worship?

WORSHIP GOD

In the first of the Three Angel's messages (Rev. 14:6-7), the imperative is given, "worship God." The dire consequences of worshiping the beast and his image are given in the message of the third angel (Rev. 14:9-11). Simultaneously Satan through his agent, the second beast of Revelation 13, seeks to enforce a counterfeit system of worship (worship of the first beast or his image) on the entire earth, using economic pressure and ultimately a death decree in order to obtain compliance (Rev. 13:11-18). In this final period, when the last opportunity to accept the salvation of God is offered, it appears that worship is THE Issue. At that time, who one worships and the quality of one's worship determine whether one receives the seal of the living God in the forehead, or the mark of the beast in the forehead or in the hand.

This is certainly not the first time earthly powers have sought to enforce a counterfeit system of worship. We spoke a few moments ago about Nebuchadnezzar. I'm sure all of you remember the outcome of his attempt to force worship of the great golden image he had erected on the Plain of Dura. Daniel's three companions took a valiant stand saying, "Our God whom we serve is able to deliver us from the burning furnace and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up" (Dan. 3:17-18). Some years later Daniel himself was thrown into a den of hungry lions because he refused to change his worship practice.

Many others down through the ages have taken similar valiant stands against the commands of self-centered emperors, religious leaders and others who dared to insert themselves in the place of God and demand the worship of fellow humans. Among these defenders of truth are martyrs for Christ too numerous to count, like Polycarp in the second century A.D. Polycarp when offered his freedom by the Roman Governor Status Quadratus in exchange for cursing Christ, responded,

"Eighty and six years have I served him, and never has He done me wrong. How then can I curse my King, who saved me?"

What is true worship? Is it not related to the true religion of which Micah spoke:

Micah 6:7-8 (KJV) Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and love mercy, and to walk humbly with thy God?

The woman of Samaria sought to elicit a debate by asking Jesus whether it was better to worship God in Samaria or Jerusalem (John 4:1-42). In responding Jesus by-passed the often argued question and stated that the hour was very soon to come, in fact had arrived, when those who truly worship the Father would do so in spirit and truth. And he added, "The Father seeketh such to worship him." To worship God in spirit and truth is to do so in all sincerity with the highest faculties of the mind and emotions, while applying personally the principles of truth to ones own life.

Commenting on the encounter between Jesus and the woman of Samaria at the well Ellen White wrote:

(Desire of Ages, p189) "Not by seeking a holy mountain or a sacred temple are men brought into   communion with heaven. Religion that comes from God is the only religion that will lead to God. In order to serve Him aright, we must be born of the divine Spirit. This will purify the heart and renew the mind, giving us a new capacity for knowing and loving God. t will give us a willing obedience to all His requirements. This is true worship. It is the fruit of the working of the Holy Spirit. By the Spirit every sincere prayer is indited, and such prayer is acceptable to God. Wherever a soul reaches out after God, there the Spirit's working is manifest, and God will reveal Himself to that soul. For such worshipers He is seeking. He waits to receive them, and to make them His sons and daughters."

Through our worship we relate to God. When we reach out to God in worship He is able to draw us to Himself and mold our wills to his divine will. In the same way an earthly parent who is earnestly loved by his or her child is able to nurture and teach that child, just so if we are to be children of our Heavenly Father, it is essential that we have a positive relationship with Him. That relationship will include belief in Him as our Creator, obedience to his commandments, loving appreciation for his work in redeeming us, and responsiveness to his leading in our lives.

The worship called for in the first angel's message is specifically, the worship of God as creator. We noted earlier that God's creatorship is referred to in the message to the Laodicean church. This is of course no coincidence. Because today few even of those who worship God, worship him as creator, by honoring the day set aside by him to commemorate his creative acts. The theory of evolution, with its emphasis on chance mutations as a mechanism for the improvement of species and development of altogether new life forms, puts the handiwork of a creator God out of sight and out of mind. Death is viewed by evolution as a mechanism for selection rather than the curse of sin. The concept of sin itself has no place in the evolutionary process. And how can one trust a God who is not the creator to be able to resurrect and recreate one of his fallen saints? How can one truly worship a non-creator God or believe him when he says "I will create a new heavens and a new earth, for the former are passed away. Behold I make all things new!" See Revelation 21:1-7.

Revelation provides an insight into the distinguishing characteristics of God's people in the last days -- those whom he will come to save.

They keep the commandments of God (Rev. 12:17 and 14:12)

They have the testimony of Jesus Christ (Rev. 12:17) which is defined in Revelation 19:10 as being the spirit of prophesy

Following their great disappointment experience (Rev. 10:1-10) God's people are described as prophesying to the entire world. This they accomplish through the outpouring of the prophetic gift in their midst and the witness of their lives. Their message points forward to the events which will conclude the Great Controversy (Rev. 10:11)

They are described as keeping the faith of Jesus (Rev. 14:12) Their faith is in Jesus, the source of their righteousness both through justification and sanctification.

The Three Angels' Messages which they proclaim they also practice in their own lives: namely, they fear God, they give glory to him and they worship him. (Rev. 14:6,7)

They are mentioned in the context of the close of probation and the beginning of the time of trouble as being sealed. (Rev. 7:1-3)

They are mentioned in the context of the pouring out of the seven last plagues as being "clothed in the garments of Christ's righteousness" (Rev. 19:7,8) since God announces, "Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame" (Rev. 16:15).

Finally they are described in connection with their walking on the sea of glass in heaven following the second Coming of Christ to this earth as having "gotten victory over the beast, and over his image, and over his mark, and over the number of his name." (Rev. 15:2)

The first four commandments are all involved with worship. The commandments, we must always remember, were given to mankind as part of God's covenant to provide a way of escape form the power of sin. When God spoke with Adam and Eve after the fall in Eden the promise of a Saviour was made (Genesis 3:15). Their salvation would depend on what God would do for them and their accepting his gift. They were not to be saved in their sin, but from their sin and the effects of sin on the whole creation. As part of the covenant God promised to take away their stony hearts and replace them with a heart of flesh, one on which the commandments of God would be written. Their minds would be changed to be like the mind of Christ, capable of recognizing sin - but even more -- their minds which would not be attracted by sin. Sin in all its forms would be repulsive.

In Revelation salvation is presented as victory for God's people over their would-be captors in the end time, for according to Revelation 13 a death decree will eventually be issued throughout the whole world for those who insist on keeping the 4th commandment, the Sabbath commandment, which commemorates creation. Just as God provided a way for Israel to return from Babylon to their homeland, Jesus calls for his people in the last days to "Come out of Babylon" (Revelation 18:4). God's people are to be no longer captive to the false religions of the world. They are to return to the purity of the religion of Jesus Christ.

Just as God provided a miraculous deliverance for the enslaved children of Israel from Egypt following ten devastating plagues, Revelation pictures the deliverance of God's people in the end time protected as were his people in Egypt during the seven last plagues.

When at Sinai God gave Moses the 10 commandments, the great principles by which his people were to live, he alluded to their deliverance from Egypt and presented the commandments with the words "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of slavery" because of this:

You will never want to have other gods before me.

You will never want to make idols, or worship idols made by others.

You will never even consider taking my name in vain, by taking on the name Christian, presuming to rely on the benefits and protection which I offer, while never really entering into the saving relationship I offer you through the blood I will spill in your behalf. You will not take my name in vain.

You will remember to keep my Sabbath because you believe that I am the one who created you, the one who will redeem you at infinite cost, who will resurrect you or change you in an instant at my Second Coming and take you home to live with me where I have prepared a place for you in my Father's house. And WE will keep the Sabbath together both in Heaven and throughout eternity in the New Earth which I will create in place of this worn-out, sin-ruined earth where you now live.

And the redeemed from all ages stood there on the endless sea of glass before the throne of the Almighty God -- whom they could look at face to face without fear - and before the throne of their Great Elder Brother, Jesus, the Lamb of God. And they sang a new song, a song that even the angels could only listen to in awe.

And John the Revelator heard the song that they sang, it was the song of Moses and the Lamb. And John heard the words of the song, and he wrote them in the book as Gabriel told him to and sent them to the seven churches: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia and to Laodicea. And these are the words:

"GREAT AND MARVELOUS ARE THY WORKS, LORD GOD ALMIGHTY:

JUST AND TRUE ARE THY WAYS THOU KING OF SAINTS.

WHO SHALL NOT FEAR THEE, O LORD, AND GLORIFY THY NAME?

FOR THOU ONLY ART HOLY.

AND ALL NATIONS SHALL COME AND WORSHIP BEFORE THEE

FOR THY JUST JUDGMENTS HAVE BEEN MADE PLAIN."

Revelation 15:3-4