Shall we pray? Dear Heavenly Father, we thank you for the time that we've been here so far this week. Once again, ask your mercies, please be with us through the presence of your Holy Spirit, your angels, continue to pour the latter rain out upon us. And that we're in this sprinkling time when there are some that are recognizing this action that you're taking for your people and some that aren't. Help us to be the representatives that we need to be to allow those people to awaken to the times in which we're living and the significance of these times. Bless this meeting, let the human thoughts and words that I may have be set aside, that the words spoken will be only for your honor and glory. And awaken all of our minds that we can hear your voice and hear what you have for us during this hour, we ask in Jesus' name, amen. On page 244, the title of this presentation is Eating the Little Book. And on the top of your notes there from Revelation 10, verses 8 through 10, it says, And the voice which I heard from heaven spake unto me again, the me being John, and said, Go and take the little book which is open in the hand of the angel, and Sister White says the angel is no less a personage than Jesus Christ, and that the little book that's open is the book of Daniel. Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth, and the fact that he was standing upon the sea and the earth represents a worldwide message. And in Great Controversy 611 we're told that in 1840 the first angel's message was carried to every mission station in the world. So he is placing his foot upon the land and the sea on August 11, 1840, when the first angel's message was empowered. And I went unto the angel and said unto him, Give me the little book, and he said unto me, Take it and eat it up, and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel's hand and ate it up, and it was in my mouth sweet as honey, and as soon as I had eaten it, my belly was bitter. We haven't dealt with the seven thunders, I think some of us have, myself and you being we, we haven't dealt with the seven thunders, but in the Millerite history when Christ comes down with the little book of Daniel open in his hand, he's prefiguring when he comes down in September 11, 2001, and in September 11, 2001 you don't specifically see the little book open in his hand, but you don't have to. In these verses right here, I'll show you why you don't have to if you'll follow along. When John eats the little book and it's sweet in his mouth, when was that in history? 1840, no problem, 1840. When it became bitter in his stomach, when was that? So John is representing the Millerites, correct? Wrong, he's not representing the Millerites. Now of course we know, we've always understood he's representing the Millerites, but Revelation 10 is the story of the seven thunders, and Revelation 10 is teaching the fact that the Millerite history is repeated to the very letter, and if you follow the grammar of these verses carefully, you'll find that John is told before he goes and takes the little book, that when he does take it and eat it, it will be sweet in his mouth, and it will become bitter in his stomach. And Sister White and the historians are clear that the Millerites did not know that this experience from 1840 to 1844 was going to happen to them, they didn't know it. But John is representing a people that before they have this experience, before they eat it, and it becomes sweet in their mouth, and before it becomes bitter in their stomach, they've been told beforehand. That's why Sister White says, we have everything to fear for the future if we forget the Lord's leading and his teachings in our past history and experience. Is that what she says? No, she says we have nothing, lest we forget. We have to understand this history, see we're the people that have to know this history. We have to know this history beforehand, we're the people that were told in advance that when you take the little book, it's going to be sweet in your mouth, but it's become bitter in your stomach. Therefore, in these verses, 8-10 of Revelation 10, John is representing both the Millerites and the 144,000. But the angel that comes down for the 144,000 is the angel of Revelation 18. But in Revelation 18, when he comes down, you don't see the little book open in his hand, but you know that this history is repeating this history, and when he came down in this history, he had the little book of Daniel open in his hand, therefore, when he came down on September 11, 2001, the testing message of the book of Daniel was brought to Adventism, and the command to them was go take the little book and eat it. Now, what percentage of the Bible, as Christians, are we allowed not to be obedient to? What percentage? We've got to go take the little book when he comes down, brothers and sisters. It's not optional. We have to do it. We've got to go take that little book, but how can we take the little book if we don't know he came down? How can we go take the little book if we don't know he's come down with the little book open in his hand? We can't. We have to recognize when he came down. So Seventh-day Adventist Bible commentary, the comprehension of the truth, the glad reception of the message is represented in the eating of the little book. The truth in regard to the time of the advent of our Lord was a precious message to our souls. There are some brothers and sisters in Adventism, unfortunately, brothers and sisters, and I don't know how to say this with the proper empathy or convey the thought correctly, but those people, there are some in Adventism that are fighting this message with everything they have. There are some self-supporting ministers now that, from what I can tell, that now is their ministry is to fight this message. With all the foolish winds of doctrine in Adventism that you can go out and fight and try to oppose, they've set all those aside and determined that they're going to fight this message. But what I understand is, if you understand this message and you take it, there's nothing as sweet as this message. This message is powerful in so many different ways. It's sweet. There's a very classic quote that follows here that we should be familiar with by this point in a prophecy school. All the prophets are speaking about the end of the world. So what does it mean that John is to go and take the little book? Well, they tell us that two out of three words in the book of Revelation are drawn from the Old Testament. William Miller has a very nice statement where he's talking about the necessity of understanding the book of Revelation based upon the passages from the rest of the Bible. The book of Revelation is constructed from the rest of the Bible. So if we're going to understand what it means to take the little book, we will probably find it in the rest of the Bible. And so we'll look at a couple passages where the prophets ate the little book, remembering as we do that each of the ancient prophets are speaking more about the end of the world than they are their own time period. And remembering also that when a prophet becomes part of the prophecy, he is representing God's people at the end of the world. You know this, right? If you know that, maybe you're too tired to even hear my question, so I'll ask it again. Do you know that when a prophet becomes part of the prophecy, that he is representing God's people at the end of the world? If so, raise your hand. Okay, so that's good. There's some of you that don't understand it. Upon the testimony of two, a thing is established. Let's establish that for those of you that aren't familiar with that. We just read Revelation 10, verses 8 through 10, and everyone seemed to admit that when John ate the little book and it was sweet in his mouth and it became bitter in his stomach, that it was the Millerites. He was representing the Millerites at the end of the world, but when we looked closely at it, he was also representing the 144,000 at the end of the world. When a prophet becomes part of the prophecy, he's representing God's people at the end of the world. Sister White tells us many times that Zechariah, turn to Zechariah if you would, Zechariah chapter 3, that that vision applies with peculiar force to the antitypical day of atonement, to the investigative judgment, especially the closing work. Sister White plainly says that Zechariah chapter 3, Joshua and the angel, is the time period from 1844 until Michael stands up, and more specifically, it's in the final movements of the investigative judgment. So all I'm saying that for is, we know from Sister White's comments on chapter 3 of Zechariah, that whatever Zechariah is saying, he's talking about the end of the world. So in chapter 4, and if you're there, say Amen, I'm saying that because I learned that technique from some of the brethren here. Chapter 4, verse 1, it says, And the angel that talked with me came again and waked me as a man that wakened out of his sleep. Zechariah, for some reason now, he's telling us that he was sleeping. First point, why do we have to know that Zechariah was sleeping? I don't know, but he is. It didn't have to be in there, but it is. Is there any accidents in the word of God? Verse 2, And the angel said, And he said unto me, What seest thou? And I said, I have looked, and behold, a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the tops thereof. Now, brothers and sisters, the Seventh-day Adventist living at the end of the world, you tell me, what is the golden seven-branched candlestick? It's the candlestick in the holy place of the sanctuary, right? And of course, Zechariah, as a prophet that is living in the time period when they're rebuilding the sanctuary after they come out of Babylon, he'll know what the seven-branched candlestick is. He's the prophet there that's actually helping build the sanctuary, so he'll know, right? Notice verse 3, And two olive trees by it, and one upon the right side of the bowl, and the other on the left side thereof. So I answered, and spake to the angel that talked with me, saying, What are these, my Lord? He don't know what they are. It's emphasized. Notice the next verse, Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my Lord. Zechariah doesn't know. He doesn't know what the seven-branched candlestick is, and he don't know what the two olive trees are. How can a prophet that's living when the sanctuary's being re-established not know what those are? He has become part of the prophecy. And as such, he's representing God's people at the end of the world. He's representing the people that were asleep. Did the Millerites fulfill the parable of the ten virgins to the very letter? Did all the virgins sleep? When they awoke at the midnight cry and they climaxed into October 22, 1844, did they realize they didn't know what the sanctuary was? They didn't know what the seven-branched candlestick was. Zechariah is representing the Millerites at the end of the world, but he's also representing the 144,000, because you have a seven-branched candlestick there, and you have two olive trees, and the Millerites didn't know what that was, but notice the angel tells him what all this is. In verse 6, it says, Then he answered and spake unto me, saying, This is the word of the Lord, saying, This is the word of the Lord unto Zerubbabel, not by might nor by power but by my spirit, saith the Lord. Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain, and he shall bring forth the headstone thereof, with shouting, crying, Grace, grace, unto it. Moreover, the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house, and his hand shall also finish it, and thou shalt know that the Lord has sent you unto me. For who hath despised the day of small things? For they shall rejoice when they shall see the plummet in the hand of Zerubbabel, with those seven that are the eyes of the Lord, which run to and fro throughout the whole earth. Then I answered and said unto him, What are the two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again and said unto him, What are the two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest not what these be? And I said, No, my lord. Then he said, These are the two anointed ones that stand by the Lord of the whole earth. Millerites didn't understand what the furnishing of the sanctuary was when they woke up, but the 144,000 when they wake up, they don't know what the two anointed ones are. They don't know what the oil is. What are the two anointed ones? Just think about Revelation 11. What are the two anointed ones? The two anointed ones for the Millerites were the Old and New Testament. Are the two anointed ones the Old and New Testament for us at the end of the world? If you believe it's yes, say Amen. No brothers and sisters, we don't know. We're at the end of the world. We're waking up. We don't know. The two anointed ones for Seventh-day Adventists at the end of the world are the Bible and the Spirit of Prophecy. You knew that. This history here of the 144,000 is repeating the history of the Millerites, which is repeating the history of Christ. What was the two anointed ones in the history of Christ? Wasn't the Old and New Testament, was it? Was the Law and the Prophets, wasn't it? The Old Testament was divided into two parts. There's two anointed ones in each of these histories, and at the end of the world, God's people don't know what the outpouring of the Holy Spirit is. Ask a Seventh-day Adventist. In the parable of the ten virgins, this is the fulfillment of the parable of the ten virgins. This is the fulfillment of the parable of the ten virgins. In the parable of the ten virgins, what does the oil represent? The Holy Spirit. That's what we always say. It's the character of Christ. We sometimes say that, but if you have an Ellen White study Bible, commenting on Zechariah chapter 4, this is what she says. By the Holy Beans, this is from Review and Herald, February 3, 1903, by the Holy Beans surrounding his throne, the Lord keeps up constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the entire control over men would be lost. God is dishonored when we do not receive the communications that he sends us. Thus, we refuse the golden oil. Review and Herald, February 3, 1903. Brothers and sisters, we don't know what the golden oil is. We don't know what the oil in the parable of the ten virgins is. The oil in the parable of the ten virgins is the latter rain, and the latter rain is a message. That's why in Isaiah 28, it says, we will not hear. It's a message. So Zechariah, all we're proving here is that when a prophet becomes part of the prophecy, he represents God's people at the end of the world, and God's people at the end of the world are the Millerites and the 144,000. So if you go back to our notes where we have the passage from Ezekiel 2, Ezekiel becomes part of the prophecy, but Ezekiel is symbolizing God's people at the end of the world. And he's just given a second testimony to what it means that John goes and takes that little book and eats it. And from your notebook, beginning in verses, verse 1 of chapter 2, it says this, and he said unto me, son of man, stand upon thy feet, and I will speak unto thee. Brethren, it's just you have to stand upon your feet. Later on, we're going to get to a point where we talk about how the Lord causes God's people to stand upon their feet in agreement with Ezekiel 37. The only way you stand on your feet is by receiving the prophetic word. So Ezekiel is talking about people that stand up on their feet, and he speaks to them, and this spirit entered into me when he spake unto me and set me upon my feet, that I heard him that spake unto me. And he said unto me, son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me. They and their fathers have transgressed against me even unto this very day, for they are impudent children and stiff-hearted. I do send thee unto them, and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear or whether they will forbear, for they are a rebellious house, yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words. Though briars and thorns be with thee, and thou dost well among scorpions, be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear or whether they will forbear, for they are most rebellious. But thou, son of man, hear what I say unto thee, be not thou rebellious like that rebellious house. And open thy mouth, and eat what I give thee. Now, brothers and sisters, 1 Corinthians 14.32 says the spirit of the prophets is subject unto the prophets. It means that the prophets are all telling the same story. When Ezekiel hears eating the little book, it's the same as John eating the little book. It's the same illustration. If it wasn't, if Ezekiel was telling one story about eating the little book and John was telling another story about eating the little book, it would be confusion. 1 Corinthians 14.32 says the spirit of the prophets are subject unto the prophets, and the next verse says, for God is not the author of confusion. The spirits of the prophets agree with one another. When Ezekiel is eating this little book, that's John eating the little book, which is the Millerites eating the little book, which is you and I eating the little book at the end of the world, unless we refuse to eat the little book. Open thy mouth, and eat that I give thee. And when I looked, behold, a hand was sent unto me, lo, a roll of a book was therein, and he spread it before me, and it was written within and without, and there was written therein, Lamentations, Mourning, and Woe. Moreover he said unto me, Son of man, eat that thou findest, eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat this roll, and he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee, that I did eat, and it was horrible tasting in my mouth. And it was in my mouth as honey for sweetness. How was it for John? Same thing. This is the same experience. What's he doing when he's eating the little book? He's being given a message of warning to carry to the Seventh-day Adventist church at the end of the world. All the prophets are speaking about the end of the world. It's not going to be a fun message, for this is a rebellious house. This is Laodicea. This is Laodicea. And the rebellion begins with me, in my heart. Can't participate in this until the rebellion's out of my heart. And he said unto me, Son of man, go get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to the Baptist church, or the Catholic church, or the Buddhist church. For thou art not sent to a people of strange speech, and of a hard language, but to the house of Israel. Not to many people of a strange speech, and of a hard language. Some people have a real problem with what we're teaching here, because their argument is, their position that they use to try to reject this message, is we're supposed to be carrying the gospel to the world, and you're trying to take a message to Adventism. Brothers and sisters, that's absolutely scriptural. The Elijah message first comes. Who was Elijah followed by? Elijah took over his ministry. Who did the most miracles? Elijah or Elisha? Elijah. That's the miracles. Who's the second Elijah? John the Baptist. Who followed John the Baptist? Did Jesus do more miracles than John the Baptist? Elisha and Jesus are representing the manifestation of the power of God in the latter reign. When the miracles return, they are going to return, right? But before Elisha and Jesus show up, Elijah and John the Baptist appear on the scene, and Elijah and John the Baptist are carrying a message to God's people. God's people receive the message before they're empowered to take the message to the world. It's scriptural from beginning to end. It's scriptural. And it's a cop-out by those people that refuse to consider this message by saying, well, we're supposed to be working for the world. Brothers and sisters, what can a Laodicean present to the world but hypocrisy and emptiness? How many times have you labored to bring someone into the Seventh-day Adventist church to be baptized, and where are they a year or two later? It's not always the case. Someone brought us in, right? It's not always the case. Brothers and sisters, Sister White says, the Lord does not now work to bring many into this church. Why? Because of the condition of the members in the church. But anyway, I'm getting way off subject. But taking up in the last bold face, but the house of Israel will not hearken unto thee, for they will not hearken unto me. For all the house of Israel are impudent and hard-hearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant hearter than flint have I made thy forehead. Fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover, he said unto me, send a man all my words that I speak, receive unto thee, receive into thy heart, and hear with thine ears. You can't just receive it into your head, you have to receive it into your heart. And go, get them of the captivity unto the children of thy people, and speak unto them, and tell them, thus saith the Lord God, whether they will hear or whether they will forbear. Then the Spirit took me up, and I heard behind me a voice of great rushing, saying, Blessed be the glory of the Lord from his place. I heard also the noise of the wings of the living cherubims that touched one another, and the noise of the wheels over against them, and the noise of the great rushing. Have you ever tried to understand Ezekiel's vision where he sees the wheels and the wheels and the cherubims? Brothers and sisters, the 144,000 have to have that same experience. They have to see that same vision. They have to understand that vision. From the notes I see, Brother Jamal's going to set that forth for us. It's all, Ezekiel's vision is the same vision that Isaiah had when he seen the glory of the Lord, and he was humbled in the dust, and he's picked up, and a coal was put on his lip, and he was sent forth. Sister White says, Isaiah had already been functioning as a prophet, but when he seen the glory of the Lord, he seen he was as sinful as anybody he'd been dealing with. He was a Laodicean. He had to be confronted with that vision, and that vision is the same vision of Ezekiel. It's the same vision that Moses had when he seen the Lord. It's the same vision that John has in the Revelation. It's the vision that we have when we move into the most holy place, and are confronted with Christ. And anyone that's going to be among the 144,000 has to have that experience. Can't get there without that. Jamal will explain that. I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and the noise of a great rushing, so the Spirit lifted me up and took me away, and I went in bitterness in the heat of the Spirit, but the hand of the Lord was strong upon me. Then I came to them of the captivity at Tel Aviv that dwelled upon the river Chibor, and I sat where they sat, and remained there astonished among them seven days. I'm sorry, that's why I had to include all this in. And it came to pass at the end of seven days, when the word of the Lord came unto me, saying, I have made thee a watchman unto the house of Israel, therefore hear the word of the Lord at my mouth, and give them warning for me. Ezekiel's made a watchman at the end of seven days, and the seven days ended in 1798. It didn't? It's when the 2520 ended, and the watchmen were raised up. And here, shortly thereafter, that message was empowered, when the angel came down with the little book open in his hand, and Ezekiel was told, go take the little book, and he took the little book, and it was sweet in his mouth, and the little book provided him with a warning message for God's people. Did it not? And that's our warning message. Sorry, I'm walking too fast back and forth to that board. Testimony of two or three things established Jeremiah 15, 15 through 21. O Lord, thou knowest, remember me, and visit me, and revenge me of my persecutors. Take me not away in thy long suffering. This is Jeremiah now. Know that for thy sake I have suffered rebuke. Thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of mine heart, for I am called by thy name, O Lord, God of hosts. I don't know how many of you have been investigating this message for very long, but sometimes this message, you see something, maybe it's something you've seen before, and it's just so powerful for me. It happened once here, it happened, what I'm trying to explain, it even happened once in this meeting here when Pastor Carrasco was speaking, and it just welled up in me, and I'm glad it was back in the corner because I didn't need anyone to see the tears rolling down my face. Sometimes this message is just so joyful, it's just so overpowering, that's what's being described here, a message that you eat that is so good, but it's given to you in such a crisis time that the Lord says, if you're going to take this message, what I'm going to do for you is give you a really hard head, because if you don't have a hard head, you're not going to be able to stand what's going to happen when you take this message to God's church. I sat not in the assembly, and thy word was unto me joy and rejoicing in mine heart, for I am called by thy name, O Lord, God of hosts. I sat not in the assembly of thy mockers nor rejoiced, I sat alone because of thy hand, for thou hast filled me with indignation. Brother Eric, seen any loneliness since you accepted this message? Why is my pain perpetual and my wound incurable, which refuses to be healed? Wilt thou be altogether unto me as a liar and as waters that fell? As a liar? I wonder what the Millerites were thinking on March 22nd, 1844. They thought the Lord was going to end, did they not? The world was going to end, it didn't end. Wilt thou be altogether unto me as a liar, as the waters that fell? Therefore thus saith the Lord, if thou return, then I will bring thee again, and thou shalt stand before me, and if thou take forth the precious from the vial, thou shalt be as my mouth, then let them return unto thee, but return not unto them, but I will make thee unto this people a fenced brazen wall, and they shall fight against thee, but they shall not prevail against thee, for I am with thee to save thee and to deliver thee, saith the Lord, and I will deliver thee out of the hand of the wicked, and will redeem thee out of the hand of the terrible. Brothers and sisters, the only way to go through the end of the world is to eat that little book and give the message. You have to do it. It's not just a matter of obedience, it's the only lifeline. You have to do it. Now Daniel 12.10 talks about the purification process. It says, many shall be purified and made white and dried, but the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand. What shall they understand? They shall understand the increase of knowledge. There's always an increase of knowledge. In 1989, with the collapse of the Soviet Union, there was an increase of knowledge concerning the last six verses of Daniel 11. By 1995, those verses had been published and put in place. That message is in, I don't know how many languages around the world, it's around the world. There's been an increase of knowledge. In 2001, the thing that made that message special was that it was based upon a repetition of the Millerite history. In 2001, the Millerite history was confirmed as being repeated, and at that point the angel came down with the little book of Daniel open in his hand, and every seventh-day Adventist was required to go take that little book. Every other time the divine symbol comes down, what is marked is a testing process. The testing of the latter rain, the sealing of the 144,000, begins right there and then. Those people that take the little book are thrown into the persecution that goes on in Adventism as they begin to present this message to their Adventist brothers and sisters, because they know if their Adventist brothers and sisters won't wake up and accept this message, they're going to die in the very, very near future. Even if they live beyond the Sunday law, they will have closed their probation, never again with the possibility to return unto the Lord. I hope for those of you that are looking at this in a fairly new fashion, that you've seen over this week enough evidence where I can say that, and you know that it's been established from all over the place. Because that's this message, brothers and sisters, that's the punchline of this message. Probation is closing. We've referred to this quote, this is from Early Writings 259 and onward, the quote that speaks about these foundational truths coming under attack, then it goes into the progressive testing process in the time of Christ, and the progressive testing process in the time of the Millerites, and what we're saying is, those that flunked the process in the history of Christ were left in darkness, those that flunked it in the history of the Millerites were praying to Satan, and those of us that flunked it here at the end are the ones that received strong delusion, because they did not receive the love of the truth. Brothers and sisters, I'm sorry if this makes some people nervous, but it's grammatically correct, even though my grammar is terrible. The subject of 2 Thessalonians is the relationship between pagan Rome and papal Rome. Paul is talking about the fact that pagan Rome would restrain the man of sin from rising into power until pagan Rome was taken out of the way. It's this very passage of scripture that the angels took William Miller to. You remember, you read the quote, the angels guided the mind of William Miller, and in 2 Thessalonians chapter 2, William Miller says, what led him to understand that the daily was paganism, was he seeing that in 2 Thessalonians chapter 2, paganism had to be taken out of the way before the man of sin would be established upon the throne of 538, and it's Paul's telling about the relationship between paganism and papalism in the very passage that William Miller comes to identify the daily in the book of Daniel as paganism. In that passage, when Paul's getting to the punchline, he says, those that will not receive the love of the truth are going to receive strong delusion. Grammatically, the truth that Paul is nailing down is the truth of the daily. People don't like to hear that. But brothers and sisters, it's not simply that it's the daily, it's that the daily is the symbol of the foundational truths on that chart. It's what represents the foundational truths. It's where the controversy was. In Isaiah 29, when it talks about those scornful men that rule Jerusalem, in Isaiah 28 verse 14, when it's talking about those men, in Isaiah 29, it says they're blind, and when it describes their blindness as drunkenness, it says they're given the book that's sealed and they cannot understand it because it's sealed. What book's sealed? The book of Daniel. They can't understand it. Those scornful men that rule Jerusalem. When is Isaiah talking about when he writes? The end of the world. Who's Jerusalem at the end of the world? Testimonies, volume 5, page 211, Seventh-day Adventist Church, the end of the world, leadership of the Seventh-day Adventist Church, the end of the world, will be blind to the understanding in the sealed book, Daniel and Revelation. And notice Isaiah 29, I'm not sure why I'm going there. Verse 10, for the Lord has poured out upon you the spirit of a deep sleep and have closed your eyes, and the prophets and your rulers, the seers he has covered, and the vision of all is becoming to you as the words of a book that is sealed, which men deliver that one is to learn it, saying, read this, I pray thee, and he saith, I cannot, for it is sealed and the book is delivered to him that is not learning, saying, read this, I pray thee, and he saith, I have not learned it, wherefore the Lord saith, for as much as this people draw near me with their mouth and with their lips they do honor me, but have removed their heart far from me and their feet toward me, as taught by the precept of men, therefore behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder, for the wisdom of their wise men shall perish, and the understanding of their prudent men shall behead, woe unto them that seek deep to hide their counsel from the Lord, and their works are in dark, and they say, who seeth us and knoweth us, and notice the next verse, surely your turning of things upside down shall be esteemed as potter clay, for show the works, say of him that made it, he made me not, for show the things, frame, say of him that framed it, he had no understanding. Brothers and sisters, when you teach that the daily in the book of Daniel represents Christ's sanctuary ministry, you're teaching that it is a holy power. The people that put this chart together by the direction of angels said that the daily represented paganism, a satanic power. You've taken the most important symbol in the book of Daniel to the Millerite approach to Bible prophecy, that the daily is paganism, and you've turned it upside down. And if you don't think the daily is the most important symbol in the book of Daniel to the Millerite understanding of prophecy, you're missing it. The foundational approach to William Miller's study of prophecy is that there's two desolating powers, paganism and papalism, and the symbol in the book of Daniel that tells you more about paganism than any other is the daily. And when you turn it upside down, you can't figure out what the book of Daniel is. It's sealed up, it's sealed up, brothers and sisters, but what you've done, what you've done is you've rejected the truth of 2 Thessalonians chapter 2, and because you receive not the love of that truth, God sends you strong delusion. That's truth is represented on the foundations. You've stepped off the foundations. And you've closed down your ability to understand in time Bible prophecy. And that's why when Sister White is talking about this progressive testing process in early writings, page 259, and she's putting to our day and age, she starts with emphasizing that there's a foundation and a platform laid, but it's going to come under attack. And brothers and sisters, we've got to be on the foundation. We've got to be on the foundation. This one's a little bit hard to follow sometimes first time through, but there are three comings of Christ, and I'm not talking about his second coming. This is the history of the 144,000. This is the history of the Millerites. And down here, I'm not going to write it out, but this is the history of Christ. Unfortunately, they're not in order. I should have the history of Christ, the history of the Millerites, the history of the 144,000. There is a prophetic coming of Christ in each of these histories. In the history of Christ, Christ came to the heavenly sanctuary. He changed dispensations. The prophet that was raised up for that particular history, the work of that prophet was to teach the people of the change of the dispensations. John the Baptist was raised up. Sister White says John the Baptist was a link in the chain between two dispensations. John the Baptist was a dispensational prophet. What's the first thing that John the Baptist said when he saw Christ coming? Behold the Lamb of God. His first statement was, this is the Lamb of God that is going to serve in the heavenly sanctuary. He was changing the focus of worship for God's people from the earthly sanctuary to the heavenly sanctuary. Christ comes to the heavenly sanctuary in the history of Christ. Ellen White was a dispensational prophet. She was used to teach God's people of the change from the holy place to the most holy place. What were Ellen White's first visions about Christ moving from the holy place to the most holy place? Christ comes in the history of Christ prophetically. That's his first coming. He comes again to the most holy place to start the judgment of the dead in 1844. In the history of the 144,000, there is a change of dispensations. Do you know what it is? It's the third coming of Christ prophetically. He comes to the time period of the judgment of the living. There is a change of dispensations. There are three comings of Christ. In those three comings, in each of those time periods, the Spirit is poured out at Pentecost, poured out at the midnight cry, poured out in the latter rain. The triple application of prophecy, which we've been speaking about, you'll have to see this. There are many truths to glean from this. In this time period, there is a cleansing that takes place. It's a double cleansing. In the history of Christ, there were two cleansings. What were they? What were the two cleansings in the history of Christ? Cleanse the temple two times. I see some of your eyes are shutting down here. I know it's a hot afternoon at the end of the day, but what were the two cleansings marked in the Millerite history? How are they represented? Not the dates. How are they represented? There are two doors that are closed in the Millerite history. Is there not? There is a door closed here on the Protestant church. Did the Protestant churches close their doors on the Millerites? Was that marking a separation between that group and the Millerites? Was there a door closed here? Was there a separation between the 50,000 Millerites? 50 go in the Most Holy Place, 49,950 stay in the Holy Place. In this history, how many cleansings will there be? Two. It's got to be two. Where are they? Right here, at the Sunday Law, Seventh-day Adventists are going to demonstrate if they prepared a character for the seal of God or the mark of the beast, right? And then, down here, there's a door closed on all mankind. In this history here, those people outside of Adventism are being tested, separated. What's happening in this history? Adventism's being tested and separated. What begins the testing and separation? It's when the angel comes down, and he has a little book open in his hand. When did the angel come down? When the Twin Towers of New York City came down. When Islam, the third woe arrived, the latter rain began, testing process began. What's your responsibility at that point in time? It's right where we started in this presentation, Revelation 10, verses 8 through 10. Go take the little book from the angel's hand and do what with it? So when you eat that little book, what are you going to do? You're going to carry that message to who? To Adventism. You'll see the three histories here on the top of page 248, from Great Controversy, page 611. The angel who unites in the proclamation of the third angel's message, that's Revelation 18, is to lighten the whole earth with his glory. The work of worldwide extent and unwanted power is here foretold, the Advent movement of 1844. There's the Millerite history, and the first sentence of the next paragraph says, the work will be similar to that of the day of Pentecost. The last paragraph says, the great work of the gospel is not to close with less manifestation of the power of God than mark its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be partially fulfilled in the latter rain at its close. Is that what it says? The prophecies that were fulfilled in Pentecost are fulfilled today. You hear people saying, we can know in a general sense that the latter rain is falling. But for you guys to be saying that the latter rain began to sprinkle on September 11th, that's not scriptural. But Sister White says, the prophecies that were fulfilled at Pentecost are repeated at the end of the world. And you know, in the book of Acts, when the Pentecost was being fulfilled, what was Peter doing? He was quoting from Joel saying, this is what Joel prophesied. This is when the Holy Spirit's poured out. That prophecy, Peter was fulfilling that prophecy. Therefore, if that prophecy is going to be fulfilled at the end, we should expect to see God's people saying, hey, the Holy Spirit's being poured out in fulfillment of Joel in Acts chapter 3. You follow the logic? Sister White didn't say the prophecies that were fulfilled at Pentecost will be partially fulfilled. She says they will be fulfilled. They're going to be repeated. If you want to know what those prophecies were, go look at the history of Pentecost in the book of Acts. You should expect to see that repeated. We are required, required to know when the latter rain begins to fall. Because when the latter rain begins to fall, that's the message that we eat that we have to carry to the Adventist church. How can we carry a warning message if we don't know what the warning message is? We could be the fastest runner though. We could get there ahead of everyone else and not know what the message is, right? Now notice the next quote, the Desire of Ages 161, winding down here, unfortunately. In the cleansing of the temple, Jesus was announcing his mission as the Messiah and entering upon his work. In cleansing the temple from the world's buyers and sellers, Jesus announced his mission to cleanse the heart from the devilement of sin. Brothers and sisters, since 9-11-2001, Christ is cleansing the temple of Adventism and what he's doing, he's offering you and I the opportunity to wake up through the prophetic message and he will cleanse our heart from sin. That's his mission. That's his mission. But his mission will have another result and it's that he's going to separate the wise and the wicked, the wise and the foolish, the gold and the dross in Adventism. And brothers and sisters, we get separated spiritually before we demonstrate the separation. We demonstrate the separation at the Sunday Law, but there's no way that we all come to the day before the Sunday Law and then we settle in to the character for the seal of God or the character for the mark of the beast. Perhaps there is someone in here that has already settled in to a character prepared for the seal of God and perhaps there is someone in here that's on the other side of the issue. You're finished in the judgment. That's a time we're living in. We're living in that time and the judgment of the living, the living saints' names are coming up before the Lord and it doesn't all happen the day before the Sunday Law. The Sunday Law is only where it's demonstrated. And if I close my probation today against the truth, prepare the character for the mark of the beast, I receive strong delusion right now, today. We're in that time period. That's one of the things I was hoping to convey to everyone. Brothers and sisters, this is why you have to have the head of Flint. We're not just going against loving Christians that have a different point of view. We're going against brethren that if they go too far in fighting this message, they have lost their way totally forever and they're going to be under the control of Satan and they're not going to be nothing but nasty about how they deal with the messengers and the message. So next quote, okay, I'm going to skip over the first one, two, three paragraphs of the next quote from Selected Messages, book two, page 118. Last quote says, when Jesus began his public ministry, I'm on page 249, second full paragraph from the top, when Jesus began his public ministry, cleansed the temple from his sacrilegious profanation among the last acts of his ministry, was the second cleansing of the temple. So in the last work of warning for the world, two distinct calls are made to the churches. Next quote from Great Controversy, says the prophet, and I was having a conversation a couple of days ago with Pastor Emiliano, I hope I pronounced your name right, and this is the quote I was speaking about, okay. In these passages, she's comparing the cleansing of the temple with the work of Malachi, suddenly coming to his temple, or the messenger of the covenant suddenly coming to his temple, and in this quote it says, says the prophet, who may abide the day of his coming and who shall stand when he appeareth, for he is like refiner's fire and like fuller's soap, and he shall set as a refiner and purifier of silver, this is Malachi, and he shall purify the sons of Levi and purge them as gold and as silver that they may offer unto the Lord an offering in righteousness. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator, their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort, they must be overcomers in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of the penitent believers are being removed from the sanctuary, there is to be a special work of purification of putting away of sin among God's people upon this earth. This work is more clearly presented in the messages of Revelation 14. What I'm saying here, brothers and sisters, is Sister White says that when Christ cleansed the temple, that was also a fulfillment of the messenger of the covenant in Malachi suddenly coming to the temple. Malachi was fulfilled when Christ cleansed the temple those two times. Malachi, the coming of the messenger of the covenant suddenly to his temple, is fulfilled here at the end of the world when the temple is cleansed. We already read, and it's right down here at the bottom of the page, that Daniel 8.14, last paragraph, Daniel 7.13, and the Lord coming to his temple foretold by Malachi are the descriptions of the same event. So Malachi was fulfilled in the Millerite history, it was fulfilled in the history of Christ, and it's fulfilled at the end of the world, and when the messenger of the covenant suddenly comes to his temple, it's in connection with Christ cleansing his temple. These three histories, the triple application of prophecy, are emphasizing a purification process, a two-step purification process, that goes on among God's people in order to produce the 144,000, and then to produce the great multitude. Page 250. How many out there have I lost on the logic here of what I'm presenting? Maybe you're following me, but you have no idea of what I'm trying to say. Raise your hand, are you afraid to raise your hand on a mic? Okay, you're with me then. Maybe you're with me. Sometimes that's a bashful question. What I'm trying to emphasize in these first three presentations today, brothers and sisters, is that for a long time this message was explaining the last six verses of Daniel 11. That's what it was all about. But then on September 11, 2001, suddenly you had to start explaining that the latter rain began and the third woe arrived. Shortly thereafter, the 1843 chart becomes the subject of investigation, because if you're going to explain Islam, brothers and sisters, you got to do it on the basis of how the pioneers understood Islam. You can't explain it any other way. In order to explain it, then you got to go back to this chart, and when the Lord takes you back to this chart, you suddenly realize, through the Lord's providence, that this is the foundation of Adventism, and that you've been led to fulfill Jeremiah 6.16, to return to the old path, and then you're suddenly confronted with the people in Jeremiah 6.16 that are confronted with the command to go back to the old path. There's a group of them that said, we will not walk therein. So you're confronted with the idea that you have to defend those truths, and in the same process of time, you start seeing truths on that chart you've never recognized before. Like, what in the world is the 2520? You're going to have to defend this chart, and you've never seen the 2520 before, and so you look into the 2520, and lo and behold, you see it's absolutely profound that it opens doors that the pioneers never understood, and suddenly, there you are, you're wrapped up in these truths on this chart, and at some point in time, it clicks on you that these truths are rock solid. And what you realize is, at the same time, the other brethren that are being led this direction, they're focused on this chart, and then you realize that this chart has become a waymark of this history, just like it was a waymark of the Millerite history, and at some point in time, you start understanding that when this chart came into the Millerite history, that's what closed the door here, and the fact that these charts are a subject of investigation now, just emphasizing that the strong delusion that comes upon Adventism just before the Sunday Law is about to take place. And that's what these first three presentations were about, brothers and sisters, is to try to just bring you a little bit of the biblical emphasis that when this angel comes down with the book open in his hands, this is when Christ goes into the desert to be tested by the devil. This is where Ezekiel and Jeremiah have to be given a hard head because they're in a conflict. This is where the test of circumcision takes place, and this is where the test of the sealing of the 144,000 begins. Shall we pray? Heavenly Father, we ask to be given the courage to come before you and take that little book out of your hand and eat it, and we ask if we do so that you would fulfill your promise and give us the hard head that we might be faithful messengers, but in proportion to the strength of that hard-headedness that you promised us, we ask that you would soften our heart in proportion to that so that as we carry this message we would have your love that is constraining us to do so, your mercy, your forgiveness as we deal with these men and women that appear to be closing their probation forever while believing that they're defending your truth. Give us the experience that you had as you walked through this identical history and stood on, sat on the mountain and wept over Jerusalem as you realized that they were making the same decisions that are being made now. We need that empathy, we need that love, but we also need that courage that you put in the heart of Elijah, the heart of John the Baptist, to be faithful about the task you've given us, that this work might be finished, that your people might be sealed, that the world might see a demonstration of your character in the crisis of all crisis that's about to take place with blinding speed when the Sunday Law test arrives in the very near future. And we thank you for being with us throughout these presentations so far and ask once again for your continued presence in Jesus' name, amen.