“It is in a crisis that character is revealed” (COL 412).
God often brings tests of faith at the extremes. Think about it. Abraham and Isaac. That’s an extreme. Abraham walks with his son for three days, churning over the command to sacrifice the child for whom he has waited until 100 years old. Imagine the extremity of his thoughts as he tells his son, “God will provide the sacrifice.” Put yourself in his shoes. He was likely thinking, Try to make it quick, as painless as possible. Can I look my son in the eyes as I kill him? Thou shalt not murder! Can God raise Isaac from the dead and still fulfill His promise to me? Imagine the feeling in his heart as he begins the movement of his arm to plunge the knife into his son’s chest. All this because he was surrendered to God. He literally put the one thing that mattered most to him in this world on a literal altar and was literally going to sacrifice it.
Extremes. They reveal where you have placed your faith. They reveal what character you have fostered. What is this world coming to? It is coming closer and closer, steadily, toward the ultimate extreme. Am I ready? Do I really believe? Do I really believe the promises of God to be with me in the coming fire? To save me? To help me by His grace to overcome sin? To conquer fear? To transform my mind to be harmony with the mind of Jesus? Do I? Do you?
Ellen White says,
“It will do you good, and our ministers generally, to frequently review the closing scenes in the life of our Redeemer. Here, beset with temptations as He was, we may all learn lessons of the utmost importance to us. It would be well to spend a thoughtful hour each day reviewing the life of Christ from the manger to Calvary. We should take it point by point and let the imagination vividly grasp each scene, especially the closing ones of His earthly life. By thus contemplating His teachings and sufferings, and the infinite sacrifice made by Him for the redemption of the race, we may strengthen our faith, quicken our love, and become more deeply imbued with the spirit which sustained our Saviour. If we would be saved at last we must all learn the lesson of penitence and faith at the foot of the cross” (4T 374).
In each of the synoptic gospels, just before they reach that climactic, extreme event of the betrayal, trial, and death of Jesus, we find a section of End Time prophecy that lays out the signs of the end, the warnings of deception, and the parables of who will be saved and who will be lost. And what follows? The Last Supper, Gethsemane, the arrest, trial before Caiaphas, trials before Herod and Pilate, the walk to Golgotha, and finally the crucifixion and death.
Where am I going with this? In the preamble, Jesus gives us the prophetic discourse of what to expect as this world winds to a close. The next stories, while critical to the story of redemption, also have a deeper meaning for the End of Time: they hold the theatrical analogies to the End Time experience of us as individuals and as a church.
The Character Study
Who are the characters at the Last Supper? There are three main characters and a fourth minor character category known only as “the disciples.” First, we have Jesus. He is the central, most important figure. Then, there is Peter, who is a boastful, proud, and arrogant disciple who, like all the disciples, wants the highest position. Then, there is Judas, a thief and a greedy man, who for a few silver coins betrayed the Man who died to save him. And lastly, there is the other group, “the disciples”, in the background.
Let’s develop these characters. Who in the end will be saved? Those who have Christ in them, those who have surrendered themselves fully to God, who have by the grace of God built characters that reflect Christ, will be saved. Jesus, therefore represents the true believers, those who will be enabled by the grace and transforming power of Christ to stand through the trials of the End.
Peter represents another class of the church who arrogantly claim, “Even if I have to die with You, I will not deny You!” Can you see it, friends? Some of us Adventists will swear, “I will never falter from the Message of this church. I know the truth! I will not be deceived! I am prepared for the final crisis!”
Judas represents yet another class of the church, the disaffected ones who know this Adventist message is special yet don’t really believe and have a hard time with less popular or politically incorrect Biblical doctrines. “Why was this fragrant oil not sold…and given to the poor” (John 12:5)? They maintain a reasonable appearance to hide their true intentions of criticizing and secretly undermine the efforts of their brethren to share the gospel with others.
Lastly, there is the unnamed, nebulous group of disciples that float along in the background; there, but not there. They participate by their presence, but do not have active roles. They represent those who fill a pew, have a general idea of what Adventism is, but have not grounded themselves in the Truth.
Now, let’s follow these characters scene by scene.
The Last Supper
In this scene, the social pressure is rising against Jesus. The disciples know that there are plots to take action against Him, and Judas has already struck a deal to betray Him to the Pharisees. Jesus performs the foot washing ceremony. They share the meal, and Jesus reveals that Judas will betray Him. Night falls and Judas leaves. Peter’s denial is foretold, and he boasts that he will never leave Jesus. All the other disciples, those minor characters floating in the background, nod in agreement with Peter: “We will never leave You.”
At the end, will not social pressure begin to rise against Sabbath keepers? Will there not be plots to enforce worship in contradiction to the consciences of Seventh-day Adventists and other Sabbath keepers? Is it not plausible that the disaffected will look for opportunity to betray the faithful, striking deals with the popular religious leaders who are looking to enforce their commandments of men? And what about those who boisterously proclaim that no deception or amount of social pressure will make them cave? Are you beginning to see the patterns?
In summary, this scene depicts a still-functioning fellowship of believers. The laws of the land are pushing forward toward their inevitable conclusion of forced worship. The faithful exhibit the character of Christ, serving their fellow believers, giving warning and reproof, studying the prophecies and discerning the times. The boastful ones see the storm clouds, but they rely on their self-sufficiency and are not aroused to the danger at hand. The sleepy ones who follow the crowd will nod their assent. Lastly, those who disagree with the steadfast adherence to the Sabbath Commandment and cannot abide the Straight Testimony will, like Judas, go to the religious authorities and point out the counter-current actions of their fellow believers in exchange for wealth, power, influence, or…you name it. As the darkness of the world deepens, the betrayers leave the church.
Gethsemane
In this scene, the darkness of night is pressing around Jesus. He is feeling the weight of sin on His soul. He is wrestling with God, knowing that the time for His sacrifice is here. He sees the cross before Him and pleads for a way out. Ultimately, He submits Himself to the will of God. Peter, along with the minor characters of James and John, are called upon to watch and pray, but slumber takes them. Three times they are caught sleeping, not doing their duty, and Jesus feels more isolated because of it. The other disciples are lost in the gloom of night, sleeping as the storm approaches. Judas is on the prowl, leading the religious rabble to the praying Lord.
Again, can you see the parallels? Will not the faithful followers of Jesus be studying their Bibles and see the approaching storm? Will they not wrestle with God as the event approaches, seeing how short their time is to prepare and the defectiveness of their sinful characters? Will they not plead for a way out of the Time of Trouble, but ultimately submit to God’s will? And how about the others? Are there not three Angels’ Messages given to arouse them from slumber? But will they not be asleep, thinking they are safe from danger, and yet be surprised by a thief in the night? And is it not entirely plausible that the disaffected ones lead the angry modern-day Pharisees right to the doors of their fellow believers?
In summary, this scene depicts the darkening condition of our world. The blackness presses in around the believers. The faithful ones are awake, agonizing over their sinful condition, confessing their sins, striving to be in tune with the Holy Spirit to gain strength for the coming conflict. Repeatedly, they try to rouse their fellow believers, pointing to the Three Angels’ Messages, but to no avail. Finally, the betrayers appear in the deepening night.
The Arrest
In this scene, the angry Pharisees arrive with torches and weapons to arrest Jesus. He has never been a violent offender, murderer, or thief. He has kept the Commandments. Judas, diabolically, uses the kiss to betray his Lord, showing affection as he sends the Innocent One to His death. In the confusion of the moment, Peter draws his sword and cuts off the ear of one of the men. Jesus rebukes Peter, heals the ear, and is arrested. Now the disciples, including the boastful Peter, realizing the hopelessness of armed resistance, all flee. The young man, who is dressed only in a linen sheet, sheds his covering and flees naked into the night as violent hands try to seize him.
Let’s review the parallels: Will not the angry religious leaders at the end violently arrest those who defy their mandates? These law-abiding believers who keep the commandments – will they not be arrested? Is it not entirely plausible that the disaffected ones who betray them make a show of affection, telling these betrayed innocent ones that what is happening is for their own good? Do you not think they will go so far as to say that these believers are selfish or unchristian for not complying with these mandates? And will not the boastful ones be stirred with passion to defend themselves, perhaps even violently, earning the rebuke of the true believers? And when that great class of nominal believers realizes that the end is upon them and that resistance is going to be painful, will they not quickly distance themselves from the faithful group? And how about the youth and those young in the faith? Are they not in grave danger of leaving the righteousness of Christ behind and fleeing naked into the darkness of this world?
In summary, this scene depicts the angry religious class who has gained political clout and seek to enforce their commandments of darkness. They happily use the betrayal of the disaffected ones to entrap the saints. The boastful ones try to defend themselves, but it is the wrong approach for this crisis; Jesus’ example must be followed. At this point, as the fires of persecution begin to kindle, and as cancel culture takes its hold on the innocent victims, all the nominal, sleeping churchgoers simply scatter. Tragically, some of the youth and young in the faith, who have not become firmly establish in the truth, flee naked into the spiritual darkness, fully exposed to the wiles of the devil.
The Trial Before Caiaphas
In this scene, Jesus is brought before Caiaphas and most of the Sanhedrin for trial. Time and again, false witnesses are brought to accuse Him, but no two witnesses agree. Jesus is hit, His beard torn out, and He is commanded in the name of the Living God to tell the truth, which He does. Because the Pharisees cannot handle the truth, they condemn Jesus to die. Peter follows in the shadows, trying to stay anonymous, but realizes that he has already failed his Lord. Confronted by a maid, he denies Jesus. The cock crows the breaking of dawn. Jesus and Peter lock eyes, and Peter leaves, weeping bitterly. Judas, when he sees that Jesus is condemned, realizes too late the enormity of the evil he has committed. He returns the silver coins to the priests and then hangs himself.
Will not the religious leaders first investigate what these Sabbath keepers are about? Will they not try to entrap them with unbiblical doctrine, doctrine that does not have two or three supporting passages (no two witnesses that agree)? Will this not lead to frustration, anger, and likely some violence against the saints as they defend their beliefs? Will these religious leaders not demand to know the Bible truth, but when confronted with its irrefutable arguments, condemn the innocent? And those boastful Adventists, who know the truth but have not been sanctified by it, will they not deny their Lord, deny the Truth, as the social pressure becomes too great for them to bear? Is it not plausible that they will be pointed out as Adventists while they associate with other churches, cursing as they try to hide their true affiliations? And as the day begins to dawn, when the Biblical truth is brought before rulers and the entire world, when the light of the Three Angels is about to be loudly proclaimed, will these ones not be found turning back from the plough? Will they not weep bitterly as they realize that they have not prepared for this conflict and are now eternally lost? And how about the disaffected betrayers, as the events unfolding bring them face to face with the reality that THIS IS THE END, will they not in anguish of soul return the wealth, power, or influence to the religious leaders? Realizing their great loss, and the enormity of their sin, will they not become suicidal?
In summary, this scene depicts the initial investigation of the faithful Adventists by the politically powerful ‘religious’ elite. Their anger at the unanswerable arguments of solid Biblical doctrine that refutes their own false premises will boil over into condemnation. The Peters of Adventism will cave to social pressure, then realize they are too late with character development, and weep as they see eternal life has slipped through their fingers. The Judases of Adventism will find out how hollow the glory of this world is by comparison to the next. As they contemplate just how supremely they have failed in the eyes of God, having betrayed innocent blood and enjoyed the pleasures of sin for a season, they turn to suicide.
Stay tuned for Part 2.
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Morse Stonecypher is an orthodontist living and working in British Columbia, Canada. He attended Southern Adventist University for undergraduate studies, then Loma Linda University for dentistry and orthodontics residency. He enjoys hiking, mountain biking, skiing, photography, writing short stories, reading history, giving Bible studies, and spending time with his wife and daughter.