Heavenly Father, I ask that you would bless this study. Let the words spoken be easily understood. Let them be words that you have for us, words that would inspire us to a deeper consecration, a greater commitment to your service, that we might be about our business of finishing the work in our part of the vineyard, wherever we may be. We thank you for the truths of your word that you've given us. We ask that you would help us to bring them fully into our experience, that they might change us into your image, we ask in Jesus' name, amen. As we take up our third presentation in the series of Adventism's parable, we're going to take a couple presentations and look at Zechariah, and look at Zechariah in terms of being a direct connection to the parable of the ten virgins. This study and the following study, which will be part two of this look at Zechariah, will be a study primarily from the Old Testament, and it will have many themes and symbols and concepts from the Old Testament that I'm a bit nervous about being able to address all these things and then tie them all together. There's just so many powerful truths in the book of Zechariah, and to do them justice you need to take a great deal of time on each one of them, and then bring them back into connection with one another. And before we begin to look at these, we need to at least address a few principles or truths about prophetic study, and I of course want to begin with 1 Corinthians 10, 11, and 12. Now all these things happen unto them for in samples, and they are written for our admonition upon whom the ends of the world are come, wherefore let him that thinketh he standeth take heed lest he fall. And we know these verses come after an overview of the history of ancient Israel, and Paul here in Corinthians is telling us that the history of ancient Israel is an example for us at the end of the world of what's going to take place. That history illustrates the end of the world. And we're going to look at Zechariah, but maybe not quite in meeting the definition of a history, we're going to look at Zechariah from the point of view of him being a prophet who not only received prophetic information, but he was used by the Lord to illustrate certain truths, and some may not understand that that is the function of a prophet many times in the Bible, so we're going to have to take some time to identify that. Hosea 12, 10 says, I have also spoken by the prophets, and I have multiplied visions and used similitudes by the ministry of the prophets. The ministry of the prophets was to speak for the Lord, they received visions, but they used similitudes, parallels, parables to convey the message from the Lord, but also sometimes the prophets themselves were used to illustrate truths. In Testimonies to Ministers, page 112 and 113, it says this, God has illuminated every page of holy writ, but there are those upon whom it makes little impression because it is imperfectly understood. Daniel and the Revelation must be studied as well as the other prophecies of the Old and New Testaments. Let there be light, yes, light in your dwellings, for this we need to pray. The Holy Spirit shining upon the sacred page will open our understanding that we may know what is truth. There is need of a much closer study of the Word of God, especially should Daniel and the Revelation have attention as never before in the history of our work. The Holy Spirit has so shaped matters both in the giving of the prophecy and in the events portrayed as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel, call up point by point the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men and lay human glory in the dust. Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. What I hope you see in there is one important sentence in my mind. It says the Holy Spirit so shaped matters both in the giving of the prophecy and in the events portrayed. In other words, the Holy Spirit not only gave the predictions, the prophetic information, but the events connected with the prophet receiving that information, the events connected with the prophet's interaction maybe with heavenly beings in a certain scenario. That also was controlled by the Holy Spirit and it was controlled for the purpose of being part of the message that we were to understand. Now it's clear in the Bible that prophets are signs, sometimes used as signs and wonders. In Isaiah 8.18 it says, Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts which dwelleth in Mount Zion. Prophets, they're used by the Lord from time to time to illustrate a scene to complement the message itself. An example of Isaiah, and you can find many in the Bible, but we'll look at an example of Isaiah being used in this fashion is in chapter 20 verses 1-4. In the year that Tartan came unto Ashdod, where Sargon the king of Assyria sent him, and fought against Ashdod, and took it, at the same time spake the Lord by Isaiah the son of Amos, saying, Go and loose the sackcloth from off thy loins, and put off thy shoes from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot these three years for a sign upon Egypt and upon Ethiopia, so shall the king of Assyria lead away the Egyptians prisoners and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. So not only was a message to Egypt and Ethiopia that Assyria was going to conquer them, given not only the prediction, but Isaiah walked naked in order to illustrate, and he walked naked for three years in order to illustrate this truth within the prophecy. Sometimes the prophets themselves are used to convey added information to a prediction. Ezekiel 4.24 says, Thus Ezekiel is unto you a sign, according to all that he hath done shall ye do. And when this cometh, ye shall know that I am the Lord God. And Ezekiel was used in many illustrations such as we're discussing here, where he would act out something in order to add information to the prophecy itself. Now what we're going to be looking at is the book of Zechariah, particularly chapter four, but before we get to chapter four, we need to address a few things in chapter three. And we're titling this presentation, The Remnant of Israel Shall Not Do Iniquity. The Remnant of Israel Shall Not Do Iniquity. And this is one of the truths, the themes that we're going to touch on a little bit that will have a part to play in understanding Zechariah chapter four. And as we lead into this, we want to start with Zechariah chapter three, verses eight through ten. Hear now, O Joshua, high priest, thou and thy fellow servants that set before thee, for they are men wondered at. For behold, I will bring forth my servant the branch. For behold, the stone that I have laid before Joshua, upon one stone shall be seven eyes. Behold, I will engrave the engraving thereof, saith the Lord of hosts, and I will remove the iniquity of that land in one day. In that day, saith the Lord of hosts, shall ye call every man his neighbor under the vine and under the fig tree. Zechariah three, eight through ten. Now a few things in there. In Revelation five, six, it says, I beheld, and I beheld, and lo in the midst of the throne and of the four beasts, and in the midst of the elders stood a lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth. So in this passage in Zechariah three, verses eight through ten that we just read, we realize that what's being symbolized with the stone with seven eyes is the spirit of God, and in this scenario in Zechariah chapter three, one of the things that's being emphasized is the activity of the Holy Spirit in this prediction, this prophecy. Now one of the other themes that we need to look at is that these men that are setting before Joshua the high priest in chapter three are men that are wondered at. So we need to identify what that term means, who these are, and in Prophets and Kings page 585 and 592 it says this, and first she quotes Zechariah three, eight, and she says, In the branch the deliverer to come lay the hope of Israel. It was by faith in the coming Savior that Joshua and his people had received pardon. Through faith in Christ they had been restored to God's favor. By virtue of his merits, if they walked in his ways and kept his statutes, they would be man-wondered at, honored as the chosen of heaven among the nations of the earth. So these man-wondered at are those that would walk in his way and keep his statutes. If they would do that, they'd be man-wondered at. That in page 592, also in Prophets and Kings, she says, Now is reached the complete fulfillment of the words of the angel. Hear now, O Joshua the high priest, thou and thy fellows that sit before thee, for they are man-wondered at. For behold, I will bring forth my servant the branch, Zechariah three, eight again. Christ is revealed as the redeemer and deliverer of his people. Now indeed are the remnant man-wondered at, as the tears of humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. It shall come to pass that he that is left in Zion and he that remaineth in Jerusalem shall be called holy, even every one that is written among the living in Jerusalem. Isaiah four, two, and three. The man-wondered at are the remnant of people of God that keep his statutes and walk in his ways. So in Zechariah three, Joshua the high priest, and there's several places where Sister White has clearly told us that chapter three of Zechariah is dealing with the Day of Atonement experience, what's taking place, particularly the final scenes of the Day of Atonement. And the man-wondered at are the people of God, the remnant people, that have entered by faith into that most holy place experience. But in verse ten of Zechariah three, it says that he will remove, verses eight through ten, chapter three, that I will remove the iniquity of that land in one day. And many people don't seem to realize that that truth, that prophetic truth of removing the iniquity of the land in one day, is a theme that pervades Old Testament prophecy, and it's one of the most glorious promises in Old Testament prophecy. It's a promise that at some time, at the end of the world, the Lord was going to remove sin from his people. And you can find this truth illustrated in several places throughout the Old Testament. We're going to look at just some of them. And the point being is that we don't need Sister White to tell us that chapter three of Zechariah is the Day of Atonement experience that's being symbolized in Zechariah chapter three. If we would only understand that when it says, I will remove the iniquity of the land in one day, that that phrase, in agreement with other places in the Old Testament, is pointing forward to the final judgment, the Day of Atonement. It's not that the iniquity is going to be removed in a single day. It's the Day of Atonement as we understand it, which began in October 22, 1844 and continues until Michael stands up. It's a day in the sense that it's a period of time. And throughout Old Testament prophecy, even in the New Testament, this time period, this glorious promise is symbolized. Isaiah 33, 24 says, And the inhabitants shall not say, I am sick. The people that dwell therein shall be forgiven their iniquity.

speaking of Jerusalem, speaking of this very same time. In Joel chapter 3 verses 17 and 21 it says, So shall ye know that I am the Lord your God dwelling in Zion my holy mountain. Then shall Jerusalem be holy and there shall no strangers pass through her anymore. For I will cleanse their blood that I have not cleansed. For the Lord dwelleth in Zion. This cleansing of the blood symbolizing the removing of the sin of his people. Isaiah 44 verses 22 and 23, I have blotted out as a thick cloud thy transgressions and as a cloud thy sins. Return unto me for I have redeemed thee. Sing, O ye heavens, for the Lord hath done it. Shout, ye lower parts of the earth. Break forth into singing, ye mountains, O forest, and every tree therein. For the Lord hath redeemed Jacob and glorified himself in Israel. Now there's at least three themes that are are worth pursuing, although we can't do it in depth, just in that passage. In this passage, in Isaiah 44, where the truth that there comes a time period in earth's history where the Lord removes the iniquity from his people. Also connected with that is that when that takes place, when he has redeemed or bought back his people, he will glorify himself in them. That's part of what takes place during this time period when the iniquity of his people is removed, is that he will be glorified in them. And one of the understandings that should be recognized in this is that as he is glorified in his people, this glory is what is used to bring the final men and women out of Babylon to come stand with him. So this glorification process is something that is used by the Lord to finish the work, and he finishes it through his people. But one other minor thing in verse 22 and 23 of Isaiah 44 is that in this process of where their transgressions are removed, it says, "...sing ye, O heavens, for the Lord hath done it. Shout, ye lower parts of the earth. Break forth into singing, ye mountains." This singing, this shouting, particularly this shouting, is something we're going to look at later on in this study, because this is an adjective that is over and over again used in prophecies that are describing the latter rain time period, and even the midnight cry time period. The midnight cry of 1844 and the loud cry of the latter rain have many, many parallels. But as those time periods are portrayed prophetically in the Old Testament, one of the adjectives that will over and over again be used is this shout, and we see it here in Isaiah 44. I point it out here just in passing because I know that we deal with that later on, and I wanted us to see it. In Jeremiah 50, 19 and 20, it says, "...in those days and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found, for I will pardon them whom I reserve." Brothers and sisters, if you haven't seen this promise in the Old Testament, when you go through and begin seeing it reflected, you realize that this was one of the most powerful promises of the gospel. Not simply is the return of the Lord something to have hope in, but God's people of the Old Testament, God's people today that understand this truth, recognize that what a wonderful promise that the Lord has set forth in his word, that there was going to come a time at the closing of the controversy when the sin of his people was going to be removed. Now in Zephaniah 3, 11 through 20, there's several important concepts that tie into this end-time Bible prophecy, but in there also is this truth that Israel will not do iniquity, and I want to read these nine verses, and then we'll look at them as well. "...in that day," this is Zephaniah 3, verses 11 through 20, "...in that day shall thou not be ashamed for all thy doings wherein thou hast transgressed against me, for then I will take away out of the midst of thee them that rejoice in thy pride, and now shall no more be haughty because of my holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall do no iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth, for they shall feed and lie down, and none shall make them afraid. Sing, O daughter of Zion! Shout, O Israel! Be glad and rejoice with all the heart, O daughter of Jerusalem! The Lord hath taken away thy judgments, he hath cast out thine enemy. The King of Israel, even the Lord, is in the midst of thee. Thou shall not see evil anymore. In that day it shall be said to Jerusalem, Fear thou not, and to Zion let not thy hands be slack. The Lord thy God is in the midst of thee, the Lord thy God in the midst of thee is mighty. He will save, he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing. I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Behold, at that time I will undo all that afflict thee, and I will save her that halteth, and gather her that was driven out, and I will get them praise and fame in every land where they have been put to shame. At that time I will bring you again, even in the time that I gather you, for I will make you a name and a praise among all people of the earth. When I turn back your captivity before your eyes, saith the Lord." Now once again a promise of the remnant of Israel shall not do iniquity. There's going to come a time period where, and in the beginning of this passage, it's clear that there's a process that those among the remnant that cling to their iniquity are separated, and when then it's the remnant of iniquity is described as the remnant of Israel as not doing any iniquity is described, and then once again we see this sing and shout O Zion. But another theme that is consistently found in these end-time Bible prophecies is at this time the Lord gathers his people. Now as you look at this gathering closely you'll see that there is two gatherings involved. There's the gathering that takes place in Jerusalem as the church is purified, and this was inferred here at the very beginning of these verses that it says, for then will I take out of the midst of thee them that rejoice in thy pride, and thou shall no more be haughty because of my holy mountain. And I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. Here's two groups of people in Jerusalem. One is taken out. There's a purification process. This is the gathering, and the next statement after that one is that the remnant of Israel shall do no iniquity. So this gathering of those in Jerusalem is one of the gatherings that you find in Bible prophecy, and then there's another gathering that's mentioned over and over again about gathering those Gentiles that are outside of Jerusalem, gathering them to his holy mountain. Those are themes that are worth mentioning as we go through here, but primarily the point we're trying to make here is that there is a promise that sometime at the end of the world there would be a day when the Lord would remove the iniquity from his people, and this removing of iniquity is accomplished by the mystery of godliness. Colossians 1 26 and 27, even the mystery which hath been hid from ages and from generations but now is made manifest to his saints to whom God would make known what is the riches of the glory of the mystery among the Gentiles which is Christ in you the hope of glory. This experience of Christ in you the hope of glory was hid for ages, but it is the experience that will be partaken of by those that are in the remnant during the time when their iniquity is removed. Now this Christ in you hope of glory the mystery of godliness is also the mystery that is mentioned in Revelation 10 verses 7 and onward all the way into chapter 11 verse 14. It's mentioned in verse 7 but that we're going to read all the way into verse 14 of Revelation 11 and several things that we need to pick up on here as we go through this and one of them is this. Here again is probably the most obvious illustration of a Bible prophet, for Adventist at least, of a Bible prophet being used to not only convey a prediction or a prophecy so to speak, but the prophet himself is used to illustrate part of that truth as well because this is where John eats the little book and we understand that to be the very essence of when Adventism begins. But let's read through this and then discuss a few things. Revelation chapter 10 verses 7 and on to chapter 11 verse 14. But in the days of the voice of the seventh angel when he shall begin to sound the mystery of God should be finished as he has declared to his servants the prophets. And I would suggest to you that the mystery of God that would be finished here is this very promise that pervades the Old Testament prophecies that there will come a time when the Lord would remove the iniquity from his people. And the day that he would remove the iniquity from his people is not a singular day. It's not a day for a year prophecy. It's a time period that we in Adventism know as the the antitypical day of atonement. It's a period of time and in verse 7 here that's what the is being identified that is in the days of the voice of the seventh angel this should be completed. The day of atonement will be brought to started and brought to a conclusion. Continuing on, and the voice which I heard from heaven spake unto me again and said go and take the little book which is open in the hand of the angel which standeth upon the scene upon the earth. 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'll shake 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. And we understand this correctly to be the the disappointment the Millerite movement understanding the the prophecies of Daniel and being motivated to go out and proclaim that message but misunderstanding the 2300 day prophecy and coming to October 22nd 1844 the great disappointment. The prophet here is illustrating this truth but remember what he's illustrating is he's illustrating how God's people come to the day of atonement the anatypical day of atonement this very time period that we're discussing here the time period when the iniquity of God's people would be removed and John is illustrating this not through simply the prediction that he writes down but through his acting out part of this prophecy and after his belly is bitter he's told this and he said unto me thou must prophesy again before many peoples and nations and tongues and kings and there was given me a reed like unto a rod and the angel stood saying rise and measure the temple of God and the altar and them that worship therein but the court which is without the temple leave out and measure it not for it is given unto the Gentiles and the holy city they shall tread underfoot 42 months and I will give power unto my two witnesses and they shall prophesy a thousand two hundred and three score days clothed in sackcloth these are the two olive trees and the two candlesticks standing before the God of the earth now we see John here illustrating the great disappointment and then illustrating that Adventists were going to have another message to carry before the world and that they were to measure the temple there the message they were to carry before the world had to do with the sanctuary and sure enough this is our message unto 2300 days then shall the sanctuary be cleansed but also this measuring of the temple is identifying judgment sister White's clear on that sermons and talks volume 2 page 53 says the grand judgment is taking place and has been going on for some time now the Lord says measure the temple and the worshipers thereof remember when you're walking the streets about your business God is measuring you when you're attending your household duties when you engage in conversation that God is measuring you remember that your words and actions are being dog your area typed photographed in the books of heaven as the face is reproduced by the artist on the polished so when we see in Revelation here John what's being symbolized there is that judgment has begun judge the message that Adventism was to prophesy again before many peoples and nations

tongues and kings is that judgment was underway in the most holy place above in the sanctuary above and in connection with that the Lord brings in truth here in Revelation where he pulls in the two witnesses and the two witnesses he says are the two olive trees or the two candlesticks standing before the God of earth and we want to make that point as well because we're going to see that Zechariah is confronted with these same furnishings in the sanctuary. Now we've hopefully at this point led us to where we can draw some conclusions about our study so far and one of them is this prophets are sometimes used to illustrate a truth not simply write down a prediction and I would suggest to you that in Zechariah chapter 4 Zechariah is purposely being used to illustrate an important truth and we're going to look at Zechariah chapter 4 at this point and we'll read verses 1 through 5 and then and then we'll drop down to verses 11 through 14. I want to leave out verses 6 through 10 for a second part of this presentation because it's there that we're going to look at Zerubbabel and the work but what I want you to see in these verses here is what what it is that Zechariah is illustrating in the experience that's portrayed there. So verse 1 of chapter 4 of Zechariah through verse 5 and the angel that talked with me came again and waked me as a man that is wakened out of his sleep and he said unto me what seest thou now the first thing I hope we see there is that for whatever reason Zechariah is awakened he he didn't have to be in order to convey this this prophecy if if the fact that Zechariah is asleep is not important and relevant to this prophecy then it wouldn't have been there but it is there the lord purposely had an angel come and wake him up and emphasize it by saying as a man is waking out of his sleep and then the angel asked him a question but the point is is that didn't have to be in there he could have said I I dream to dream in the in a night vision or some such thing but Zechariah here is portraying someone that is asleep that is awoken and I would suggest to you as we go through this material that the time period that is going to be pointed to in Zechariah chapter 4 the experience that is being described in Zechariah chapter 4 is the the beginning and the end of the day of atonement it's the it's the beginning and end of adventism well not necessarily the end of adventism as they go into the earth made new but it's God's people are being illustrated from the 1844 time period until the close of human probation in Zechariah chapter 4 and the first clue to this is the fact that the beginning of the advent experience takes place at the midnight cry in the summer of 1844 and I'm not denying that the first angel's message began with William Miller but you'll see what I mean as we proceed and I'm hoping that you understand right here from the start that Zechariah is being portrayed as one that is awoken and all the virgins slept but all of them were awoken at the midnight cry now back into verses 1 through 5 the angel says to Zechariah 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 up on top thereof and two olive trees by it one upon the right side of the bowl and the other upon the left side thereof so I answered and I spake to the angel that talked with me saying what are these my lord then the angel that talked with me answered and said unto me no it's not what these be and I said no my lord now now he's woke up and we're going to read some more verses here in a minute but he's woke up and he sees the the candlesticks in the sanctuary and I ask you this what old testament prophet what particularly in the time period of Zechariah when they're rebuilding the temple of Jerusalem what prophet during that time period would not recognize the furnishing of the sanctuary but it's purposely being emphasized by the questions that are asked to Zechariah by the angel and it's not just asked at one time what what are these and Zechariah says I don't know what these are let's look at verses 11 through 14 same theme then I answer then answered I and said unto him what are the two olive trees upon the right side of the candlestick and up on the left side thereof and I answered again and said unto him what be these two olive branches which through the two golden pipes empty the golden oil out of themselves and he answered me and said no is thou 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 so what we've seen so far in these verses and I know that we've dropped verses six through ten out of it but I would suggest to you that verses six through ten is a distinct prophecy that needs to be looked at directly related to this not I'm not isolating it but it has to be brought back in later but the part that I'm hoping we'll see here is Zechariah is portraying the people in the summer of 1844 that are awakened by the midnight cry and that mighty movement that we know as the midnight cry reaches its climax at the great disappointment of of October 22nd 1844 and then according to John the revelator in his vision that we just read then they're told they must prophesy again and they must measure the temple and in this measure of the temple not only is judgment symbolized but the reality is is that these people that were going to prophesy again before many peoples nations tongues and kings they needed to come to understand the sanctuary because prior to that time they thought the sanctuary was the earth it was going to be destroyed by fire and that's why the angel is helping accentuate the idea to Zechariah don't you know what this candlestick is and Zechariah is saying no I don't know what it is Zechariah is illustrating the people that wake up at the midnight cry come to the great disappointment and then are to prophesy again before the world about the sanctuary but they don't at that beginning point even know enough about the sanctuary to recognize the candlestick in the holy place now there's there's more to it than that but the interaction of the angel and Zechariah that's what's being portrayed is the very beginning of adventism now as far as the two witnesses and the two olive trees direct relationship to revelation that we've already read and in the great controversy 267 it says this concerning the two witnesses the prophet declares further these are the two olive trees and the two candlesticks standing before the god of earth by word said the psalmist is a lamp unto my feet and a light unto my path revelation 11 4 psalms 119 105 the two witnesses represent the scriptures of the old and new testament both are important testimonies to the origin and perpetuity of the law of god both are witnesses also to the plan of salvation the types sacrifices and prophecies of the old testament point forward to a savior to come the gospel and the epistles of the new testament tell of a savior who has come in the exact manner foretold by type and prophecy so both in here in zechariah's vision in chapter four and in revelation when john's told that he's going to have to prophesy again concerning the judgment hour message in the sanctuary one of the things that is emphasized is god's word and this is one of the main truths of zechariah 4 is god's word the two olive trees the two anointed ones the two candlesticks the two witnesses are the old and new testament they're the bible and as we mentioned in our last presentation the very one of the very hearts most important characteristics one of the most important truths of the parable of the ten virgins is that it will be a message from god's word that is what brings about the fulfillment of the midnight cry and zechariah is portraying in chapter 4 one or the advent people that are awoken at the midnight cry in the summer of 1844 so the emphasis of these two olive trees two olive branches is perfectly in agreement with the very heart of what he's illustrating because this is perhaps the most important truth in the parable of the ten virgins is that god's word is going to bring a message that awakens them but it's more than that that's that's an important part of it but the truth is when it's looked at deeper is only those that are regularly receiving the message from god's word will be among the wise virgins who wake up at this midnight cry message and finish the work if you're not regularly receiving a message from the lord from the old new testament from his word then when the time period comes when this midnight cry messages arrives you will find that you're without oil because the oil is not simply the holy spirit the oil is the messages that come to god's people through the holy spirit and these golden pipes that come from the olive trees and into the vessels this is describing the process by which god communicates to his people and the oil of the holy spirit is describing the messages that the holy spirit brings but let's look at a passage where sister white speaks of this this is seventh day adventist bible commentary volume 4 page 11 79 and 1180 we all need to study as never before the parable of the ten virgins five of them were wise and five foolish the wise took oil in their vessels with their lamps this is the holy oil represented in zechariah zechariah 4 11 through 14 quoted this representation is of the highest consequence to those who claim to know the truth but if we do not practice the truth we have not received the holy oil which the two golden pipes empty out of themselves the oil is received into vessels prepared for the oil it is the holy spirit in the heart which works by love and purifies the soul satan is working with all his hellish power to quench that light which should burn brightly in the soil and shine forth in good works the words of god to zechariah show from whence the holy golden oil comes and its bright light which the lord kindles in the chambers of the soul gives light through good works to the world satan will work to quench the light god has for every soil soul by casting his shadow across the pathway to intercept every ray of heavenly light he knows that his time is short the people of god must cleave to god else they will lose their bearings if they cherish hereditary and cultivated traits of character that misrepresent christ while professedly his disciples they are represented by the man coming to the gospel feast without having on the wedding garment and by the foolish virgins which had no oil in their vessels with their lamps we must cleave to that which god pronounces to be truth though the whole world may be arrayed against it zechariah 13 11 through 14 quoted by the holy being surrounded his throne surrounding his throne the lord keeps up a 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 agencies of evil would have entire control over men god is dishonored when we do not receive the communications that he sends us thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness the the zechariah 4 verses

11-14 quoted once again. These empty themselves into the golden bowls which represent the hearts of the living messengers of God, who bear the word of the Lord to the people in warnings and entreaties. The word itself must be as represented, the golden oil emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The once of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart. Now, several things in that passage. Notice how she's quoting Zechariah verses 11-14 of chapter 4, where Zechariah's wanting to know what these olive trees are, these olive branches. And the angel says, these are the two anointed ones that stand before the Lord of the whole earth. The same symbolization that we find John seeing with the two olive trees and the two candlesticks standing before the God of the earth, and which Sister White says in Great Controversy is the Old and New Testament. So what's being focused on in this passage is that we need to study the parable of the ten virgins. Notice how Sister White ties this passage of Zechariah in with the parable of the ten virgins. And she begins speaking about the oil. And the holy oil, which we typically identify as the Holy Spirit, and is correct, but it is more distinctly identified here by Sister White. She says, were it not that this holy oil is poured from heaven in the messages of God's Spirit. This holy oil is not simply the Holy Spirit. It's the messages that come from the Old and New Testament. It's the messages of the Bible. And it further says, God is dishonored when we do not receive these messages. And brothers and sisters, a very important truth connected with this, and I'm sure we all understand, is that we're told to test the Spirit. So when we speak about the Holy Spirit, the only way that we can understand if the Spirit that we're dealing with is the Holy Spirit or not is through God's Word. That's the only way. We have to test the Spirit, and that is what identifies the Holy Spirit, is that the Holy Spirit is what brings the very messages of God's Word to us. That is the only way to discern whether the Spirit that we're dealing with is truly the Holy Spirit. And therefore, you can't isolate out like a different entity. You can't say the messages that come from God's Word are secondary or a different part than the Holy Spirit. They're one and the same. So this oil in the parable of the ten virgins is the messages that come from the Holy Spirit, and the reason that I'm emphasizing that is that in the parable of the ten virgins, we've already discussed in the previous presentation that it is a message from God's Word, a message of new light that comes in and fulfills the midnight cry. And in here, this passage, what we see, one of the truths that we see Sister White bringing out is that we have to be receiving communication from heaven on a regular basis, on an ongoing basis. If we don't do that, then we haven't prepared ourselves to receive the oil that will come in fulfillment of the midnight cry, and we're going to end up as a foolish virgin. Now, one other truth in here that is important to see as we compare Zechariah with the parable of the ten virgins, she says these, after quoting verses 11 through 14, these olive trees, olive branches, these empty themselves into the golden bowls. Now, what's a golden bowl? A golden bowl is a vessel, and that's what the foolish virgins didn't have. They didn't have oil in their vessels. Now, the vessels, 2 Corinthians 4, verses 6 and 7, for God, who commanded the light to shine out of darkness, has shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels that the excellency of the power may be of God and not of us. The vessels in the parable of the ten virgins are human beings, are the very heart of who we are. And in the parable of Zechariah, Sister White says, these empty themselves into the golden bowls which represent the hearts of the living messengers of God who bear the word of the Lord to the people in warnings and in treaties. The problem with the foolish virgins is they had no oil in their vessels. They had no oil in their golden bowls. And then when the time comes for the message of the midnight cry, they have no oil there, and they have to go and try to buy, but it's too late. Christ Object Lessons, page 407 and onward. As Christ sat looking upon the party that waited for their bridegroom, he told his disciples the story of the ten virgins by their experience illustrating the experience of the church that shall live just before his second coming. The two classes of watchers represent two classes who profess to be waiting for their Lord. They are called virgins because they profess a pure faith. By the lamps is represented the word of God. The psalmist says, thy word is a lamp unto my feet and a light unto my path. Psalms 119, 105. The oil is a symbol of the Holy Spirit. Thus the Spirit is represented in the prophecy of Zechariah. The angel that talked with me again, he says, and waked me as a man that is wakened out of his sleep and said unto me, what seest thou? Now, mind you, brothers and sisters, she's talking about the parable of the ten virgins, and she jumps right in here with Zechariah being awakened. Continuing on, and I said, 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 on top thereof and two olive trees by it, one upon the right side of the bowl and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, what are these, my Lord? Then he answered and spake unto me, saying, this is the word of the Lord unto Zerubbabel, saying, not by might nor by power, but by my Spirit, saith the Lord of hosts. And I answered again and said unto him, what be these two olive branches which through the two golden pipes empty the golden oil out of themselves? Then he said, he, these are the two anointed ones that stand by the Lord of the whole earth. From the two olive trees, the golden oil was emptied through the golden pipes into the bowl of the candlestick and thence into the golden lamps that gave the light to the sanctuary. So from the holy ones that stand in God's presence, his Spirit is imparted to the human instrumentalities who are consecrated to his service. The mission of the two anointed ones is to communicate to God's people that heavenly grace, which alone can make his word a lamp unto the feet and a light unto the path, not by might, not by power, but by my Spirit, saith the Lord of hosts. In the parable, all the ten virgins went out to meet the bridegroom. All had lamps and vessels for oil. For a time there was seen no difference between them. So with the church that lives just before Christ's second coming. All have a knowledge of scriptures. All have heard the message of Christ's near approach and confidently expect his appearing. But as in the parable, so it is now. A time of waiting intervenes. Faith is tried. And when the cry is heard, behold, the bridegroom cometh. Go you out to meet him. Many are unready. They have no oil in their vessels with their lamps. They are destitute of the Holy Spirit. Without the Spirit of God, a knowledge of his word is of no avail. The theory of truth that unaccompanied by the Holy Spirit cannot quicken the soul or sanctify the heart. One may be familiar with the commands and promises of the Bible, but unless the Spirit of God sets the truth home, the character will not be transformed. Without the enlightenment of the Spirit, men will not be able to distinguish truth from error. And they will fall under masterful temptations, under the masterful temptations of Satan. Christ, Object Lessons, page 407 and 411. Now in our next presentation, we're going to look at this, I'll call it a prophecy that exists in verses 6 through 10 of chapter 4. But I hope you're seeing that Zechariah chapter 4 is identifying the parable of the ten virgins. It symbolizes some of the most important components of the parable of the ten virgins. That Zechariah is representing the people that in the summer of 1844 woke up during the midnight cry. And also he's representing those people here at the end of the world that are going to wake up when the midnight cry comes again. And he is also representing the truth that at the beginning of the Advent experience, the Adventists of that time, Millerites at that time, did not understand the sanctuary. They didn't understand the furnishing of the sanctuary. And of course, his prophecy takes us to some of the deeper truths of the furnishing of the sanctuary. But at minimum, he's illustrating that. And then in our next presentation, we're going to look at verses 6 through 10 and show that the work of the second, the fourth angel's message is what's illustrated in these verses. The foundation and the capstone of the Advent movement, the foundation being the Millerite movement, the Great Disappointment, and the capstone being the Lateran time period. That is what is identified in those verses. And the time period that is tying them all together is the time period that leads into chapter 4 of Zechariah, the time period of the Day of Atonement, which chapter 3 of Zechariah is describing the time when the remnant of Israel will not do iniquity anymore. had bowed me to despair. I oft complained to Jesus how folks were treating me, and then I heard him say so tenderly, Be faithful, weary pilgrim, the morning I can see. My feet were all so weary upon the Calvary road. The cross became so heavy, I fell beneath the Lord. Be faithful, weary pilgrim, the morning I can see. Just lift your cross and follow close to me. I work so hard for Jesus, I often boast and say, I've sacrificed a lot of things to walk the narrow way. I gave up fame and fortune, I'm worth a lot to thee. And then I hear him gently say to me, I left the throne of glory and counted it but loss. My hands were nailed in anger upon a cruel cross. But now we'll make the journey with your hand safe in mine. So lift your cross and follow close to me.