The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
古代以色列喺起初亞倫金牛犢嘅背叛，在預言上與耶羅波安於以法蓮北國十個支派起初嘅背叛相對應。呢啲神聖歷史，乃係預表復臨信仰喺1863年嘅背叛。
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
當然，關於1863年仲有其他見證；但亞倫同耶羅波安王所提供嘅見證，乃係覆蓋於1863年歷史之上，而所有呢啲歷史都說明咗十四萬四千人嘅運動，即係新教之角，唔單止喺《聖經》預言第六國最後嘅日子當中，並且一直延伸到恩典時期結束之時。呢啲歷史亦都論及第六國之中共和黨之角嘅平行歷史。
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
對於信徒而言，「基督復臨安息日會乃係上帝喺世界末後嘅餘民」呢一點，普遍都係一個極難接受嘅真理。呢個信念就係我哋第一個錯誤。聖經並冇任何證據表明，老底嘉教會代表喺星期日法令危機期間被高舉為大旗嘅子民。我哋第一個錯誤，就係接受咗呢個錯誤前提，以為事情確係如此。世界末後嘅大旗，係由嗰啲被撒但會堂成員趕逐出去嘅人所組成。
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
祂必向列國豎立旌旗，聚集以色列被趕散的人，又從地之四方招聚分散的猶大人。以賽亞書11:12。
It is Laodicean Adventists that cast out those that are to be the ensign.
將要成為旗幟的人，正是被老底嘉的復臨信徒趕逐出去。
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
你哋因耶和華嘅話而戰兢嘅人，要聽耶和華嘅話；你哋嘅弟兄因我名嘅緣故恨惡你哋、趕逐你哋，且說：「願耶和華得榮耀。」但祂必顯現，使你哋喜樂；佢哋卻要蒙羞。以賽亞書 66:5。
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
嗰啲作為旗號嘅人，因基督嘅「名」而被趕逐出去。引致仇恨嘅呢個名，就係阿拉法同俄梅嘎，因為阿拉法同俄梅嘎嘅原則，正正清楚表明第七日安息日會喺《聖經》預言之中所代表嘅係邊一方。十個童女嘅比喻，乃係代表復臨信仰。
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
「《馬太福音》第二十五章十個童女的比喻，同樣說明咗復臨信徒嘅經歷。」《善惡之爭》，393。
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
呢個比喻喺復臨運動開始嘅時候已經應驗咗，而到末時亦都會逐字逐句、絲毫不差咁再次應驗。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
「我時常被引述到十個童女的比喻，其中五個是聰明的，五個是愚拙的。呢個比喻已經應驗，並且將要逐字逐句地應驗，因為佢對呢個時代有特別嘅適用性，而且正如第三位天使嘅信息一樣，已經應驗，並且將要繼續作為現代真理，直到時間嘅終結。」《Review and Herald》，1890年8月19日。
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
那些醒來之後發覺自己沒有油的愚拙童女，就是老底嘉人。
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
「由愚拙童女所代表之教會狀況，亦被稱為老底嘉的狀況。」《Review and Herald》，1890年8月19日。
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
智慧童女嘅爭戰——亦即非拉鐵非教會所象徵者——乃係同一個自稱為猶太人、其實並唔係嘅教會對抗。
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
看哪，我要使嗰啲屬撒但會堂嘅人——佢哋自稱係猶太人，其實唔係，不過係講大話——看哪，我要使佢哋嚟到你腳前下拜，亦都叫佢哋知道我已經愛你。啟示錄 3:9
Sister White addresses this verse in the very first publication after the great disappointment.
懷愛倫姊妹喺大失望之後發表嘅第一份出版物中，就論及呢一節經文。
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
「你以為，嗰啲喺聖徒腳前下拜嘅人，（啟示錄 3:9），最終都會得救。在呢一點上，我必須同你有分歧；因為 神指示我，呢一等人乃係自稱為復臨信徒、卻已經離道反教嘅人，並且『把 神的兒子重釘十字架，明明地羞辱他。』而喺嗰『試探的時辰』——即係尚將來到、要顯明各人真實品格嘅時候——佢哋就會知道自己係永遠失喪咗；並且被心靈極大嘅痛苦所淹沒，佢哋就要俯伏喺聖徒腳前。」《Word to the Little Flock》，12。
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
喺《以賽亞書》第五章，首次提到葡萄園之歌；其後基督曾引用呢首歌。
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
我要為我所親愛的，唱一首關乎他葡萄園的愛歌。我所親愛的有一個葡萄園，在極其肥美的山岡上。他周圍圈上籬笆，撿去其中的石頭，栽種上等的葡萄樹，在園中蓋了一座樓，又在其中鑿出壓酒池；他指望這園結出葡萄，誰知倒結了野葡萄。耶路撒冷的居民和猶大人哪，請你們在我與我的葡萄園之間，斷定是非。我為我的葡萄園所作的之外，還有甚麼可作而未曾作呢？我指望它結出葡萄，為何倒結了野葡萄呢？以賽亞書 5:1–4。
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
無論係舊約定係新約，呢個比喻都指出 神嘅教會因拒絕結出佢哋被興起所要結嘅果子，而被 神棄絕。喺以賽亞書第五章，喺比喻嘅結尾，葡萄園所受嘅懲罰被指明出嚟；同時亦應許要向列國豎立一面旌旗。顯然，葡萄園並唔係嗰面旌旗。
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
所以，耶和華向祂的百姓發怒，伸手攻擊他們，擊打他們；群山都震動，他們的屍首倒在街市中間，好像糞土。雖然如此，祂的怒氣還未轉消，祂的手仍伸不縮。祂必向遠方的列國豎立大旗，從地極向他們發嘯聲；看哪，他們必急速奔來。以賽亞書 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
後來，當耶穌以比喻唱出這首歌時，祂的結論同樣斬釘截鐵。
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
你哋再聽一個比喻：有一個家主，栽種咗一個葡萄園，四圍圈上籬笆，裏面掘咗一個酒醡，又建造咗一座樓，租咗畀園戶，就往遠方去。到咗收果子嘅時候近了，佢就打發僕人到園戶嗰度，要收葡萄園嘅果子。園戶捉住佢嘅僕人，打咗一個，殺咗一個，又用石頭打死一個。主人再次打發別嘅僕人去，比先前更多；園戶照樣待佢哋。最後，佢打發自己嘅兒子到佢哋嗰度去，話：佢哋必尊敬我嘅兒子。園戶一見到個兒子，就彼此商議話：呢個係承受產業嘅；嚟，我哋殺咗佢，霸佔佢嘅產業。於是佢哋捉住佢，把佢推出葡萄園外，殺咗。咁樣，葡萄園嘅主人嚟到嘅時候，佢要點樣處置呢啲園戶呢？佢哋對佢話：佢必嚴厲除滅嗰啲惡人，將葡萄園另租畀別嘅園戶，就係按時交果子畀佢嘅人。耶穌對佢哋話：經上寫住：『匠人所棄嘅石頭，已成了房角嘅頭塊石頭；呢個係主所作嘅，在我哋眼中看為希奇。』你哋從來冇讀過嗎？所以我對你哋講，神嘅國必從你哋奪去，賜畀一個結出其果子嘅國民。凡跌喺呢塊石頭上嘅，必要跌碎；呢塊石頭落喺邊個身上，就要把佢砸得粉碎。祭司長同法利賽人聽見佢呢啲比喻，就看出佢係指住佢哋講嘅。馬太福音 21:33–45。
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
老底嘉嘅基督復臨安息日會，並唔係所豎立起嚟嘅大旗。末後日子中由古代以色列所預表嘅葡萄園，就係老底嘉嘅基督復臨安息日會；但係，將會有一國結出果子，合乎初熟果子嘅資格，而呢個就係嗰十四萬四千人。
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
這些人未曾沾染婦女，因為他們原是童身。這些人是羔羊無論往哪裏去，他們都跟隨他的。這些人是從人間買來的，作初熟的果子歸與上帝和羔羊。啟示錄 14:4。
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
佢哋將要被家主用作一面旌旗，去收進最後嘅莊稼。老底嘉嘅基督復臨安息日會，乃係嗰個葡萄園；佢拒絕咗摩西「七次」嘅房角石。由嗰時起，便一步一步墮入愈來愈深嘅黑暗之中。呢面旌旗必作「耶西嘅根」。耶西嘅根，或者大衛，代表耶穌喺佢歷史之中向嗰班爭辯不休嘅猶太人所提出嘅最後真理。呢個乃係阿拉法同俄梅戛原則嘅象徵，而古代同現代以色列中嗰啲不忠嘅園戶，都拒絕明白呢個原則。
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
到那日，必有耶西的根立作萬民的大旗；外邦人必尋求他；他的安息之所必有榮耀。以賽亞書 11:10。
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
懷愛倫與雅各·懷特清楚指出，到了1856年，這場運動已經成為老底嘉；那麼，她何時曾指出這場運動已接受了給老底嘉人的信息呢？她從來沒有。 我們第一個錯誤，就是接受了基督復臨安息日會在其歷史進程中一直是一個得勝教會這一說法。事實恰恰相反。若我們接受了這個起初錯誤的前提，我們的眼睛便會對那些教導相反結論的預言事實視而不見。 例如，懷愛倫一再指出，古代有形的以色列之歷史，乃是現代屬靈以色列之經歷與歷史的說明。她每逢以古代以色列作為現代以色列之榜樣時，往往也同時引用使徒保羅就同一事實所作的經典陳述。
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
如今，這一切事發生在他們身上，都是作為鑑戒；並且記錄下來，乃是要警戒我們這等末世臨到的人。哥林多前書 10:11
The apostle Paul in verse eleven is summarizing the previous ten verses.
使徒保羅喺第十一節中，係對前面十節作出總結。
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
弟兄們，我不願意你們不知道，我們的祖宗從前都在雲下，都從海中經過；都在雲裏、海裏受洗歸於摩西；並且都喫了一樣的靈糧；也都喝了一樣的靈水：所喝的，是出於隨着他們的靈磐石；那磐石就是基督。但他們中間多半是神不喜悅的人，所以在曠野倒斃。這些事都是我們的鑑戒，叫我們不要貪戀惡事，像他們那樣貪戀的；也不要拜偶像，像他們中間有些人一樣；如經上所記：「百姓坐下喫喝，起來玩樂。」我們也不要行淫，像他們中間有些人行的，一天就倒斃了二萬三千人；也不要試探基督，像他們中間有些人試探的，就被蛇所滅；你們也不要發怨言，像他們中間有些人發怨言的，就被滅命的所滅。哥林多前書 10:1–10。
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
保羅同懷愛倫姊妹並冇以古代以色列作為一個得勝同公義之民嘅榜樣；恰恰相反。保羅喺第十一節總結咗最初嗰十節，然後喺下一節指出，古代以色列嘅歷史所要向嗰啲會看見嘅人傳達嘅教訓。
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
所以，自以為站立得穩嘅人，務要謹慎，免得跌倒。哥林多前書 10:12。
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
古代以色列提供咗一個例子，說明一個蒙上帝呼召、由上帝帶領、應驗上帝預言嘅子民，卻步步都背叛上帝，最終甚至將天地嘅創造主釘上十字架！復臨信徒毫無困難去承認古代以色列呢啲事實，但佢哋甚少容許其中原本要發出嘅警告，穿透佢哋老底嘉式嘅盲目。佢哋或者會引用懷愛倫姊妹指出教會乃上帝眼中瞳人嘅經文；而教會的確係，但上帝對祂子民嘅愛，並唔會用外袍遮蓋佢哋真實嘅景況。祂所愛嘅人，祂必責備管教。上帝嘅教會固然係上帝眼中嘅瞳人，然而耶穌亦極其明白地總結咗祂同呢個瞳人——祂自己嘅瞳人——之間嘅關係。
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
耶路撒冷啊，耶路撒冷啊！你常殺害先知，又用石頭打死那些奉差遣到你這裏來的人；我幾多次願意聚集你嘅兒女，好像母雞把小雞聚集在翅膀底下，只是你哋不願意！看哪，你哋的家成為荒場，留給你哋了；我實在告訴你哋，你哋不得再見我，直等到時候來到，你哋要說：奉主名來的是應當稱頌的。路加福音 13:34, 35。
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
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The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
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This very same delusion was also emphasized by John the Baptist.
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And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
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The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
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“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
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“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
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“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
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“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
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Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
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The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
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And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
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The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
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The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
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“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
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The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
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The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
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By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
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For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
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For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
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