Nimrod: The Rise of Kingdoms — And the Man Who Built Them

“The Rise of Kingdoms — And the Man Who Built Them”

Genesis 10:1–12

Scripture Reading: Genesis 10:1–12 (focus on verses 8–12)
"Cush fathered Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the Lord. Therefore it is said, ‘Like Nimrod a mighty hunter before the Lord.’ The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh..."

Genesis 10 is what we often call “The Table of Nations”—a genealogical roadmap of how Noah’s sons populated the earth after the flood. But woven into this list of descendants, nations, and cities is a subtle but powerful preview of the political and spiritual drama that will unfold through the rest of the Bible.

One name stands out: Nimrod. And with Nimrod come cities like Babel (Babylon) and Nineveh—names that resonate ominously through the rest of Scripture. These places would go on to represent the pride of man, rebellion against God, and the oppression of His people. So what can we learn from this early snapshot of world history?

The Foundations of Earthly Power

We are told that Nimrod was “the first on earth to be a mighty man.” He was a builder of cities and a hunter—someone who conquered and subdued, someone who knew how to wield power. But look closer: the phrase “a mighty hunter before the Lord” has a tone of confrontation, not reverence. It suggests that Nimrod wasn’t walking with God—he was standing in front of Him, even over and against Him.

This same man established Babel—later known as Babylon—a city that would become the archetype of pride, idolatry, and rebellion. Babylon, in Scripture, is never just a place. It becomes a symbol of man’s attempt to build his own kingdom apart from God.

Nimrod also built Nineveh, the capital of Assyria—the very nation that would later torment and exile the northern tribes of Israel. These cities were born of ambition, not obedience. Nimrod’s legacy is the foundation of nations and empires that elevate human power above divine authority.

 God’s Sovereignty Over Human History

At first glance, it may seem that Genesis 10 is simply a historical list—but it’s more than that. God is showing us that He knows the end from the beginning. These names—Babel, Assyria, Nineveh—did not catch Him by surprise. The same God who watches Nimrod build cities also sends prophets like Jonah to Nineveh. He raises up Daniel in Babylon. He promises, even as early as Genesis 3, that the seed of the woman will crush the serpent’s head.

So while these cities become strongholds of evil, they are never beyond God’s reach. He uses even rebellious nations for His purposes. And He will bring every kingdom into judgment and establish His kingdom forever.

 A Warning and a Call

What do we take from this? First, a warning: ambition and strength, when separated from submission to God, can quickly turn into rebellion. Nimrod was no fool—he was mighty, talented, strategic—but he was not a man of God. He built empires, not altars. He built cities, not covenants. His legacy is powerful, but not godly.

But second, a call: we are reminded that even in a world full of Nimrods and Babylons, God is still writing His story. He calls people to be faithful, not famous. To build not towers to heaven, but lives rooted in Him.

What should we take from this?

Genesis 10 is not just a genealogy—it’s a mirror. It asks us: What are we building? Whose kingdom are we expanding? Like Nimrod, we may be tempted to chase might and leave God behind. But the lesson here is clear—kingdoms built without God will fall. But those who walk with Him will endure forever.

Let us not be like Nimrod, standing proudly before the Lord. Let us walk with the Lord, humbly, faithfully—and help build His kingdom, not ours. Amen.

More: Sabbath School Lesson 4 - The Nations Part I 

Sabbath School Lesson 4: The Nations - Part 1

 

Allusions, Images, Symbols:

How to Study Prophecy

Sabbath School Lesson 4

The Nations: Part 1

You may use this for presenting and studying the current Sabbath School Lesson.

------------------------------

> Download the notes for Lesson 4 video here.

(Video is below)

-----------------------------

> Download Lessons for: Allusions, Images, Symbols: How to Study Bible Prophecy: Sabbath School 2nd Quarter 2025

-----------------------------

Be Ready: The Parable of the Ten Virgins

 

“Be Ready: The Parable of the Ten Virgins”

The parable of the ten virgins is a deeply meaningful story, especially for those who look forward to Christ’s return. It teaches about watchfulness, preparation, and the personal nature of our relationship with Jesus. Jesus said, “Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom” (Matthew 25:1). But what lessons does this parable offer for the last days and for our walk with Christ—both personally and as His church?

 The Parable and the Last-Day Context

The context of Matthew 25 is the Olivet Discourse—Jesus’ final teachings before His crucifixion, where He speaks at length about the end of the world (see Matthew 24). The ten virgins represent those who profess to be waiting for the return of Christ, but only half are truly prepared.

This directly parallels the last-day church. Jesus warns that not everyone who appears to belong to Him will enter the kingdom: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven” (Matthew 7:21). The parable serves as a solemn call to readiness, especially in a time when spiritual complacency can feel comfortable.

 The Significance of the Delay

“The bridegroom was a long time in coming, and they all became drowsy and fell asleep” (Matthew 25:5).

The delay of the bridegroom represents the apparent delay of Christ’s return. Many have wondered for centuries, “Where is this coming He promised?” (2 Peter 3:4). Yet Peter reminds us that God's timing is not ours: “The Lord is not slow in keeping his promise... but is patient with you, not wanting anyone to perish” (2 Peter 3:9).

The delay tests our faith. Do we serve God only when the end seems near? Or are we faithful even when the wait grows long?

 Individual Relationship vs. Corporate Identity

All ten virgins belonged to the same group. Outwardly, they all looked the same—lamps in hand, waiting for the groom. But only five had oil. The oil represents the Holy Spirit (Zechariah 4:6), and it must be received personally.

This teaches a vital truth: we cannot rely solely on the corporate identity of the church for salvation. The wise virgins could not share their oil because the Holy Spirit cannot be borrowed. Just as salvation is personal, so is preparation.

Romans 8:9 says, “If anyone does not have the Spirit of Christ, they do not belong to Christ.” Being part of the visible church is not enough; we must each know Christ personally and be filled with His Spirit.

 “The Door Was Shut” – A Call to Readiness

When the bridegroom arrived, those who were ready went in with Him to the wedding feast, and “the door was shut” (Matthew 25:10). When the foolish virgins returned, it was too late.

This is one of the most sobering images in Scripture. It reminds us that there will be a point when it is too late to prepare. “Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming” (Matthew 25:13).

Warning Call to Us

The parable of the ten virgins is not just a beautiful story—it’s a warning and a call. The delay of the bridegroom reminds us that we must be faithful through the waiting. The distinction between the wise and foolish virgins urges each of us to examine our hearts. Are we truly prepared? Is our relationship with Christ genuine and Spirit-filled?

May we be among the wise—watching, waiting, and ready when the Bridegroom comes. Amen.

More: Sabbath School Lesson 3: Images From Marriage

The Justice and Joy of the Lamb

The Justice of the End and the Joy of the Beginning

In the final pages of Scripture, we are brought into the heavenly courtroom and the wedding feast of the Lamb. Revelation 19 and 21 seem to speak of two vastly different moments: the downfall of Babylon—the great harlot—and the glorious marriage of Christ and His bride. And yet, both scenes pulse with the same heartbeat: the righteous and loving character of God. Today, we ask: how can judgment and joy both reveal the same holy love? And what does this marriage mean for us?

 God’s Righteousness in Judgment (Revelation 19:1–3):

"After this I heard what seemed to be the loud voice of a great multitude in heaven, crying out, 'Hallelujah! Salvation and glory and power belong to our God, for his judgments are true and just...'"

The fall of Babylon—the symbol of corruption, idolatry, and oppression—is not simply a political or moral downfall. It is the collapse of everything that has exalted itself against God and harmed His creation. God does not judge out of spite. His justice flows from His love—for the oppressed, for truth, for His own holiness. The harlot’s end is not merely punishment—it is purification. God is making space for the new, for the bride.

Justice is love refusing to let evil go unchallenged. It is the voice of heaven crying, “Enough!” God is not cold in judgment; He is passionate to restore. The end of Babylon is the beginning of something beautiful.

 The Marriage of the Lamb (Revelation 19:6–9):

"Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready..."

Here is the joy: a wedding. The harlot, who symbolized unfaithfulness, is gone. In her place stands a Bride—pure, radiant, loved. And the Groom? The Lamb who was slain, who gave Himself for her, who washes her robes white in His blood.

The marriage imagery here is intimate and permanent. It is the fulfillment of covenant, the union of heaven and earth, Christ and His people. It’s not just a ceremony—it’s the full restoration of relationship. The feast celebrates more than a new beginning; it celebrates a long-awaited homecoming.

This is not a story of destruction but of redemption. God’s plan was never just to destroy the old, but to bring forth the new.

 The Hope of a New World (Revelation 21:1–4):

"Then I saw a new heaven and a new earth... and I heard a loud voice from the throne saying, 'Behold, the dwelling place of God is with man.'"

Here, heaven touches earth. The marriage of Christ and His Bride results in more than personal salvation—it brings about the renewal of all things. Every tear wiped away, death no more, mourning turned to dancing. This is not wishful thinking—it is the sure promise of the One who sits on the throne and says, “Behold, I am making all things new.”

 The Assurance of Our Hope:

How do we know this is not a fantasy? Because the Groom has already come. Christ has already died, already risen, already ascended. The cross was His vow. The empty tomb, His promise. And the Holy Spirit, our engagement ring—the seal of what’s to come.

The marriage supper is not merely a future event—it is already breaking in. Every time the Church gathers in love, every act of faith, every whisper of worship, we are dressing for the wedding.

When Everything is Done

In the end, Revelation 19 and 21 are not two stories, but one. The fall of Babylon and the rise of the Bride are the twin expressions of God’s holy love. He will not share eternity with evil—but He will gladly share it with His people. The marriage of the Lamb is the promise that God does not just save us from something—He saves us for something: communion, celebration, and life with Him forever.

So let us rejoice. The harlot is gone. The Bride is ready. The Groom is coming. And the feast is about to begin. Amen.

More: Sabbath School Lesson 3: Images From Marriage

Isaac and Rebekah: Not the Best Choice?

 

"A Strange Choice, A Sovereign Plan"

Genesis 24:1–4 (NKJV)
"So Abraham said to the oldest servant of his house… 'You shall not take a wife for my son from the daughters of the Canaanites, among whom I dwell; but you shall go to my country and to my family, and take a wife for my son Isaac.'”

It’s a peculiar moment in Scripture. Abraham, now well along in years, calls his trusted servant and gives him an unusual instruction: Do not let my son marry one of these Canaanite women. Go instead to my homeland, to my family—find a wife for Isaac there. At first glance, it makes sense: keep the covenant line pure, separate from the pagan culture around them. But look closer, and we see something more complicated.

Why would Abraham insist on this, especially when his own family—back in Mesopotamia—were idol worshipers? After all, Abraham himself came out of a family steeped in idolatry (Joshua 24:2). And Rebekah, the woman Isaac marries, is from that same family. Later in Genesis, we’ll even see Rachel—Jacob’s beloved—steal her father’s household gods and hide them.

So why is this the “better” choice?

 Abraham Knew the Canaanites Were Spiritually Dangerous

The Canaanite culture wasn’t just different—it was deeply corrupt. Violent, idolatrous, sexually perverse. God would eventually judge it harshly, but even before that, Abraham sensed its spiritual toxicity. He lived among them but knew their way of life could derail the covenant plan.

This wasn’t about race or ethnicity—it was about allegiance. Abraham was guarding the fragile line of God’s promise. Isaac was the child of the covenant, the miracle child, the one through whom the world would be blessed. To entangle that future with the Canaanite worldview could have been a fatal compromise.

 Abraham's Family Was Still the Best Option—Despite Their Flaws

Abraham’s relatives back in Haran were not perfect. They worshiped other gods. But they were still a part of his story—people who, while not fully aligned with Yahweh, had some shared heritage, some openness to relationship with the covenant God. In a way, it was the lesser of two spiritual evils.

Sometimes, God works with what’s available. Not perfect people, not perfect backgrounds, but willing people. Rebekah said yes to the servant’s request, yes to the long journey, yes to the call of a God she barely knew.

 A Flawed Start Doesn’t Mean God Isn’t Working

Still, we can't ignore the mess that followed. Isaac and Rebekah, though brought together by divine orchestration, struggled in parenting. They played favorites—Isaac loved Esau; Rebekah loved Jacob. That division split the family.

And Jacob himself, choosing wives from that same idolatrous lineage, brought his own baggage into the story. Rachel’s theft of her father’s gods (Genesis 31:19) shows us how deep those old ties to idolatry ran.

Yet through it all, God’s plan moved forward. Despite bad parenting, deception, and divided loyalties, the covenant advanced. The Messiah’s line would pass through Jacob. God doesn’t require perfect people—He works through broken people to accomplish perfect promises.

What does this mean in the end?

Abraham didn’t want Isaac to marry a Canaanite woman because he knew how easily hearts can be pulled away from God. Yet even his best alternative came with problems. Idol worshipers. Dysfunctional families. Flawed love stories. And still—God chose to work through them.

Maybe you feel like you’ve inherited spiritual baggage, or made a messy start, or grown up in dysfunction. Maybe your family story is more idolatry than inspiration. The good news is this: if God can carry His covenant through Abraham’s strange family tree, He can carry His grace through yours.

God isn’t looking for perfect beginnings. He’s writing redemptive endings. Amen.

More: Sabbath School Lesson 3: Images From Marriage

Ryan Day Leaves 3ABN and Rethinking Adventism

Ryan Day has left 3ABN. This news broke very recently, around April 14th or 15th, 2025.

Here's a summary of some details:

• Departure from 3ABN and Re-thinking Adventism: Ryan Day, who was the general manager of 3ABN's Praise Him Music Network and also part of the pastoral team, has publicly announced his departure from both 3ABN and the Seventh-day Adventist Church.
• New Channel: He has launched a new YouTube channel called "Re-think Adventism."
• Reasons for Leaving: In a YouTube livestream, Day cited "longstanding theological doubts" and a religious culture within Adventism that he felt "discourages honest questioning" as primary reasons for his decision.
• Theological Issues: He specifically mentioned doubts regarding the investigative judgment and the church's claims about the writings of Ellen G. White. He stated that he could no longer support these key doctrines.
• Social Media Post: A turning point seems to have been a reply he made on social media questioning the inspiration of Ellen White's writings on the health ministry.
• "Let Go" or Resignation: While it's not explicitly stated whether he was dismissed or resigned, he hinted at "disagreements in theology" and a "respectful parting." In one source, it's mentioned he submitted a resignation letter, stating he would no longer be doing theological teaching or preaching on 3ABN.
• Reactions: His departure has elicited a range of reactions, with some expressing support for his honesty and others voicing disappointment and concern.
• New Ministry: While the primary focus of the news is his departure and new channel "Re-think Adventism," it's worth noting that a search for "Ryan Day new ministry" also brings up information about a "Ryan Day" who is a pastor at Revolve Bible Church and has a ministry called "For the Gospel." However, based on the context of the 3ABN news, this appears to be a different individual. The Ryan Day who left 3ABN was previously involved in evangelism with Amazing Facts and his background is in music and history education.

It seems to be a significant development within the Adventist community and 3ABN, given Ryan Day's prominent role in the network.

Image and more details see video Ryan Day Update)

Faithful Love in the Face of Harlotry

 "Faithful Love in the Face of Harlotry"

Today, we explore a challenging yet profoundly important theme found throughout Scripture—spiritual harlotry. In Hosea and Revelation, this metaphor is used to portray how God’s people have often turned from Him, pursuing other loves—idols, false doctrines, and worldliness. But through it all, God’s heart remains faithful, calling His people back to Himself.

 Hosea’s Painful Call: A Living Parable

“When the Lord first spoke through Hosea, the Lord said to Hosea, ‘Go, take to yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the Lord.’” — Hosea 1:2

God commands the prophet Hosea to marry Gomer, a woman who would be unfaithful to him. This was no ordinary marriage—it was a living parable of Israel's relationship with God. Israel had been chosen, loved, and cared for—but she ran after idols, political alliances, and false gods. Hosea’s love for Gomer mirrors God’s unrelenting love for His unfaithful people.

“The Lord said to me, ‘Go again, love a woman who is loved by a lover and is committing adultery… just like the love of the Lord for the children of Israel.’” — Hosea 3:1

Even after Gomer’s betrayal, Hosea is told to love her again. God’s love is not transactional—it’s covenantal. Despite our failures, He seeks restoration, not rejection.

 The Harlot of Revelation: Unfaithfulness on a Global Scale

“Come, I will show you the punishment of the great prostitute, who sits by many waters. With her the kings of the earth committed adultery…” — Revelation 17:1–2

The harlot of Revelation represents a global system—both religious and political—that has turned from true worship of God. It is characterized by spiritual adultery, leading nations away from righteousness into corruption and deception.

“Come out of her, my people, lest you share in her sins…” — Revelation 18:4

Just as God called Israel to come back to Him in Hosea’s time, He calls His people today to separate from spiritual compromise. The warning is clear: do not participate in the sins of a corrupt system, or you will share in its judgment.

 Lessons for the Modern Church:

 Beware of Spiritual Compromise
Like Israel, the church is in danger when it aligns more with culture than with Christ. Political entanglements, materialism, and diluted doctrine are modern forms of harlotry. We cannot serve two masters.

 God Desires Restoration, Not Rejection
The story of Hosea teaches that no matter how far we've strayed, God’s heart is for reconciliation. The church must lead with grace and truth, always pointing people back to the Redeemer.

 Come Out from the World’s System
Revelation calls us to spiritual purity and separation from false religion and corrupted power. The church must be a prophetic voice, not an echo of the world’s values.

Let us Heed the Call

Hosea’s personal pain and the harlot of Revelation both speak to one truth: God is a jealous lover. Not out of insecurity, but out of holy love. He wants our whole hearts. He will not share us with idols—ancient or modern.

May we, the church, heed His call: return to your first love. Come out of Babylon. Be faithful. For our God is faithful, even when we are not.

More: Sabbath School Lesson 3: Images From Marriage

Should Adventists Cherish their King James Bibles?

The following is something very few Adventists know. Somehow, this bit of history is left out beause it does not fit our narratives. If you did not know the origin of the King James Bible, you might be in for big surprise.

The King James Version of the Bible: A Historical Overview

Henry VIII, the Catholic Church, and the English Reformation

In the early 1500s, England was a Roman Catholic country, and the Pope in Rome was the ultimate religious authority.

King Henry VIII (ruled 1509–1547) was initially a strong supporter of the Catholic Church—he was even given the title "Defender of the Faith" by the Pope for opposing Martin Luther.

However, when Pope Clement VII refused to annul Henry’s marriage to Catherine of Aragon (who had failed to produce a male heir), Henry broke away from the Roman Catholic Church.

The Act of Supremacy (1534)

In 1534, Parliament passed the Act of Supremacy, declaring the King of England as the "Supreme Head of the Church of England."

This move not only started the English Reformation, but also gave the monarchy control over religious doctrine, appointments, and practice within England.

This new church—the Church of England, or the Anglican Church—retained many Catholic traditions at first but gradually shifted toward Protestant theology.

Early English Bibles: From Forbidden to Required

Before the KJV, the Bible in English was a controversial subject:

William Tyndale, in the 1520s–30s, translated large parts of the Bible into English. He was executed in 1536 for heresy, as the Catholic Church banned unauthorized vernacular Bibles.

Ironically, much of Tyndale’s work would later be absorbed into the KJV.

After the break from Rome, Henry VIII authorized:

The Great Bible (1539), the first English Bible authorized for public use, often placed in churches.

Later, Elizabeth I (Henry’s daughter) approved the Bishops’ Bible (1568), meant to counter the popular but Calvinist-leaning Geneva Bible used by Protestants.

James I and the Birth of the King James Version (1604–1611)

When James VI of Scotland became James I of England in 1603, he inherited a religiously divided nation.

Puritans wanted further reforms and pushed for a new, accurate Bible translation.

At the Hampton Court Conference in 1604, James agreed to a new translation—free from divisive marginal notes (like those in the Geneva Bible), politically neutral, and linguistically majestic.

Translation Process

Around 50 scholars, from Oxford, Cambridge, and Westminster, translated the Bible using:

Hebrew (Old Testament) and Greek (New Testament) manuscripts.

Existing translations (especially Tyndale’s, the Bishops’ Bible, and Geneva Bible).

The translation was published in 1611 and became known as the King James Version or Authorized Version.

Legacy: The KJV and the Monarchy's Religious Role

The KJV solidified the role of the English monarchy not just as a political leader but as a religious authority.

It was a key instrument in unifying England religiously and politically under the Anglican Church, with the monarch at its head.

The King (or Queen) remains the Supreme Governor of the Church of England to this day—a position born out of Henry VIII's bold break from Rome.

King Charles III is currently the Supreme Governor of the Church of England, which is the mother church of the Anglican Communion. This position was established by Henry VIII after the break with the Roman Catholic Church in 1534 and has been held by English monarchs ever since.

What Does It Mean That King Charles Is Head of the Anglican Church?

Title: Supreme Governor of the Church of England

This is a constitutional and ceremonial role, not one of spiritual leadership.

The Archbishop of Canterbury is the spiritual head of the Church of England and the wider Anglican Communion.

The monarch’s role is to:

Protect and uphold the Church of England.

Appoint bishops and archbishops (formally, on the advice of the Prime Minister).

Defend the faith, as reflected in the coronation oath.

In Practice, This Involves:

Responsibility Explanation

Coronation Oath During his coronation, Charles promised to maintain “the Protestant Reformed Religion” and uphold the Church of England.

Royal Assent to Church Laws Church laws (called Measures) require royal approval, similar to acts of Parliament.

Spiritual Patronage The monarch appoints senior clergy (bishops, archbishops) based on government and Church advice.

Symbolic Unity As head of state and Church governor, the monarch embodies unity between the Crown and the Church.

Charles is a symbolic head of the Church of England only, but his leadership role is noted across the Anglican world.

King Charles’s Interfaith Interest

Charles has shown deep interest in interfaith dialogue.

He has expressed a desire to be known not just as “Defender of the Faith”, but potentially “Defender of Faiths”, showing respect to other religions in modern Britain.

Your King James Bible was a Bible born out of the uniting church with state.

Today, many Adventist churches are realizing that the KJV is not exactly accurate in many instances, and are using the NIV. Did you know it even contains the word, "Easter"? See Acts 12:4. The word was used in place of Passover.

Now you know the history of the King James Bible, perhaps Adventists should not be so quick to cherish a book that was created to solidify a king's position in religon.

Are we doig things because of tradition or accuracy?