April,18, 2026 Sabbath-School Review

 Derek West

Source material: Seven Trumpet Luminescence, Book, 5.2, 2019

This Sabbath we advanced to the Sixth Trumpet and, due to the intricacies of the topic, we will listen next week to a 2019 Audio study, Euphrates and the Sixth Trumpet, that all-the-more we may deepen our mastery on this trumpet.  It reads, in part as follows:

“¹³ And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, ¹⁴ Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. ¹⁵ And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.” —Rev 9: 13-15

The elaborations in the book are thoroughly defined; however, I do find one aspect to be especially rousing, one that begs for even more ripening expansion.  To publish that elaboration, I begin by pondering upon the entire Adventist experience since its inception in 1833 until this very day.  Our message, succinctly defined as the Three Angels’ Message, was inspired by God; yet, it has produced what I call an affronting and fizzling fulfillment frustration.  I Mean, with all our anticipation, since 1844, we have yet to receive a glaringly obvious and definitively prophetic fruition of our prophecies.  This has left us with a lingering disappointment that can no longer be ignored.  Worse than that, though the Three Angels’ Message has been our keystone theological jewel of human salvation, few in the SDA Church can even explain it.  This has given to us the lingering spirit of doubt in the Kingdom Gospel so that, until the mustard seed, our fervor has been tame if not recoiled.     

Even more exasperating, its doctrines are proven to be Bible validated and inspired by heaven.  There is then a question that only the MSA can answer: How zealous should we be to promote the Holy-Spirit’s work as expressed through VT Houteff, EG White, Jones and Waggoner, Wm Miller and all other elders of tributary commitment to heaven’s kingdom call?  Also, how can we waft away all voices of opposition, voices which seek to drown their solemn work?  We hold with great intensity to the cords of which EG White referred in 2T 596, but we need to know to what anchor are the cords themselves fastened?  We are at the impasse!  What then could explain how those messages have become relegated to the back burner; meanwhile, other simplistic messages from the nominal Christian world seemed to have become dominant themes within our ranks.  The answer is found hidden in the sounding of the Sixth Angel’s Trumpet.  But before I elaborate more, I reflect upon EG White’s commentary.   After all, she was a chief proponent of the Three-Angel-Message (TAM) theology.  She adds clarity to my musings when she said,   

“The fourteenth chapter of Revelation is a chapter of the deepest interest. This scripture will soon be understood in all its bearings, and the messages given to John the revelator will be repeated with distinct utterance.” —EG White, 7BC, page 978

Evidently, even by her own inspiration, we can know that, from her time to our day, April 2026, Adventists have not and do not have a grasp on the depth of the Three Angels’ Message —as she put it— “in all its bearings”.  Also, she teaches that only in the soon-to-come day of full understanding will we be able to repeat its themes with “distinct utterances”.  This means that all our work since 1833 fell under the aegis of partial understanding —making it milk and not strong meat.  This must then include the doctrine of the Second Coming, the 144,000, the Judgment, the Mark of the Beast, the Wrath of God, Health Reform, Saturday-Sabbath Observance, the return of Jesus to take us to heaven, the nature of Christ.  All these and more are included in the declarations of the TAM as articulated in Rev 14.  But in addition to those doctrines is another that has been ignored: It is the Fourth Angel who is promised to unite with the third to empower its work.  Though it is the keystone of the very Text of our partial understanding, Rev 14, it has especially been obscured.  She said more about it:

“I have no specific time of which to speak when the outpouring of the Holy Spirit will take place–when the mighty angel will come down from heaven, and unite with the third angel in closing up the work for this world; my message is that our only safety is in being ready for the heavenly refreshing, having our lamps trimmed and burning” —E G White, R & H March 1892

For our complete education, we evidently then are awaiting the Fourth Angel whom she quotes is to come down from heaven, as described in Rev 14; yet, we are told in the first quote of EGW cited above that the TAM light has only been partially understood.  The MSA now positively asserts the reason: It was not fully understood because we did not know to differentiate between Christ, Jesus, the Holy Spirit, and Father.  We immaturely assume Them all to be One and the Same Being.  Fearful of the presumptions from lesser students, we ignore our trail-blazing call and instead seek to dodge the accusation of “polytheism”.  Truth be told now: Christ’s coming down from heaven, as described in Rev 14, must mean that He —not Jesus— shall resume His addendum work through His hand, the son of David.  After all, He did promise that He would again raise His word in the last day; yet, we know that by law of Deut 18 He cannot visibly and audibly so do. He must again conceal His teaching within a man, antitypical Moses. Therefore, this coming of the Fourth Angel is the return of Christ to clandestinely and ventriloquially raise up His word and His glory so that the refinements, the strong meat and the intricacies of the Three Angels Messages’, can refresh our exhausted and disillusioned souls.  This is the glory that our eyes have so long desired to see.   

The broadcast of the Sixth Trumpet gives to us resolution and peace from our perplexity.  It now reveals the reason for the stifle of our historic restraint.  It validates the divine expanse of time taken for the church to complete her calling and broadcast the Three Angels’ Messages in fulness.  Thusly do I focus this blog on its significance.  We have been awaiting the day when the mustard seed would unite with the third angel to bring full understanding of our eternal place in the coming kingdom.  But the mustard seed, in its 30 years, has also become obscured, hidden, despised, and slighted. Masonry has likewise impeded its influence in the Church.  Especially was this the case after 2001 when he (the mustard seed) revealed the name of Christ and differentiated Him from Jesus.  He could not find faith on earth.  He too, like the three other angels before his contribution, was restricted with them and thereby must accordingly rise with them giving to us four angels of harmonious accord.  Its work brings the distinct utterance or the clarity to Adventist intricate, strong-meat theology.  And when its work reaches its crescendo, all four angels will rise from obscurity in Christendom or Babylon: The church will no longer be inundated in Babylon’s filthy river, the Euphrates.     

 Jeremiah gives to us the type: He told his inspired servant to write the Lord’s words onto a scroll.  They were prophetic words of condemnation for Babylon, and in this interchange, we gather a precedent and a type to magnify the long-time lapse of Adventist fulfillment.  This we can discern because, the words of the prophet, after completed and read, were by divine instruction to be cast into the Euphrates. 

“⁵⁹ The word which Jeremiah the prophet commanded Seraiah … ⁶¹ And Jeremiah said to Seraiah, When thou comest to Babylon, and shalt see, and shalt read all these words … ⁶³ And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates: ⁶⁴ And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall be weary.” —Jer 51:59-64

What is most remarkable about this prophetic type, beyond that which has been exposed in the book, 5.2, is the Lord’s deployment of prophetic time lapse.  What was written throughout the annals of Adventist history reflects God’s time schedule; yet, it was a period required for the church to absorb all the light on judgment theology. Such could not occur until the final inspired message was declared, then also rejected and despised, aka cast into the Euphrates.  Then, afterwards four angels can be freed from the degradation and suppression of the enemies of God’s prophetic word, enemies to judgment doctrine.  Isaiah gives even more clarity when he, projecting forward to the rise of Adventism, said,

“ ⁸ Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. ⁹ With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness … ¹¹ LORD, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.” —Isa 26: 8-11 

Today, now, we anticipate the release of the four angels from the river Euphrates in the day of the Sixth Trumpet blast.  Now —not in 1844, 1888, 1930, 1970, 1988, etc— is the time of Adventist reward for our patience. 

Derek