Heavenly Father, we thank you for a good night's rest, and as we begin our morning worship, we ask that you would grant us the presence of your Holy Spirit, that you'd awaken us, that we can consider your word. We want the understanding that it's accomplished when you pour out your latter rain upon us, so we ask that you will do this at this time. Take control of the words that I speak, and set them aside, set the human words aside, and speak to us if you choose to. We want to understand your will. We want to have our hearts prepared to receive what you have for us. We ask that you'd grant us that request. We thank you for all these things, in Jesus' name, amen. In our last presentation, we compared August 11th, 1840, with September 11th, 2001, saying in both of the histories of the Millerites and our history at this point, Islam was restrained, and we made a case that at this point, then, many things begin to happen. The latter rain, the judgment of the living, the blotting out of sin, the sprinkling of the latter rain that turns into a full outpouring at the Sunday Law, and we're making a case overall in this study that back here in 1989, typified by 1798, that the line of the tribe of Judah began to unseal the truths for this generation that would test this generation and produce two classes of worshipers, first in Adventism and then in the world, and we pointed out that although there's some wiggle room on this, that in 1995, the message of Daniel 11, 40-45, was published, paralleling 1833 and 34, for Miller being ordained in both those histories, the message was now formalized, and it went through history where it was empowered when Islam is restrained in these two histories, but we've been emphasizing that in both these histories, there is a set of rules that are recognized. They're not new rules. All of William Miller's rules are in the Bible, and they've been in the Bible for hundreds of years, and that there are certain rules that are recognized in this generation that allow this generation to understand the message of the hour, and we pointed back to 1989 as the point in time when the increase of knowledge arrived at the time of the end, and that it was in this year that the reformed lines began to be studied, and they were first publicly presented in 1995, and so last time we were showing that on August 11, 1840, one of the things that happened is that William Miller's primary rule, the year-day principle, was confirmed with the collapse of the Ottoman Empire, and we're suggesting that on September 11, 2001, the primary rule for this history, the line upon line, was confirmed as well, but there are other rules in this history, and one of them that has been recognized, it's been in the Bible since the Bible began, is that when a prophet becomes part of the prophecy, he represents God's people at the end of the world, both in the Millerite history and in the history of the 144,000, so we want to stay in this history here and discuss Isaiah, and there are several, but we're just going to mark three, Ezekiel, and John, who are all located in this history of 9-11, and they represent God's people at 9-11. Now you notice in your notes, Revelation 18, verse one, and after these things I saw another angel come down from heaven having great power, and the earth was lightened with his glory, and from Testimonies, volume five, page 754, Sister White says, But God's servants are not to trust themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John, we see how closely heaven is connected with the events taking place upon the earth, and how great is the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The majesty of heaven has the destiny as well as the concerns of his church in his own charge. And pardon me, destiny of nations, as well as the concerns of his church in his own charge. What did I say? Just left out nations. So what I'm saying is, we're going to show that Isaiah, Ezekiel, and John, the visions given to them are placed right here at 9-11, when the latter rain begins to fall. But that one statement at the bottom of that paragraph, the program of coming events, if you've ever, I don't know, you went to, I can think of a high school graduation or something of that nature, or maybe, what do they call the things when the people that are learning the piano all come together? You go to a recital, they give you a program. This person's going to start first, and this person. There's a program, evidently, of coming events that's in the hands of the Lord. And what I'm saying is, a program is suggesting that there's something that is placed in a certain order. And of course, I'm saying that that is the reform lines. But let's go to Isaiah 6, verse 3. In Isaiah 6, verse 3, it said, And one cried unto another, and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory. All the prophets are speaking about the end of the world, and they all agree with one another. So this verse is connecting with Revelation 18, verse 1, when the earth is lightened with the glory of the Lord, and therefore, Isaiah 6 is placed at 9-11, when the mighty angel of Revelation 18 comes down. And in a previous presentation, we read this passage from Review and Herald, October 21st, 1891, which says, The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lightened with his glory. So when this angel comes down, this is the latter rain, and then it goes on to say, Are we ready to take part in the glorious work of the third angel? This is the third angel, the loud cry of the third angel. And then in the last sentence, it says, The refreshing from the presence of the Lord will never come to hearts filled with impurity. So right here, when the angel of Revelation 18 comes down, you have the refreshing, the latter rain, the loud cry of the third angel. And what we're saying is that verse 3 of Isaiah 6 is one of the keys that allows you to place Isaiah 6 at 9-11, at the beginning of the latter rain. And you can take the components of verse 6, like holy, holy, holy, run it in the spirit of prophecy, or the whole earth is full of his glory, and run it in the spirit of prophecy. And you'll find references where she ties those expressions in with the latter rain. Here is one of them, and if it's the latter rain, then it's the point when the mighty angel comes down in Revelation 18. Prophets and Kings, page 371 says, and she just spoke about the terrible condition of God's church, and then she says, Such was the prospect that greeted Isaiah when he was called to the prophetic mission. Yet he was not discouraged, for ringing in his ears was the triumphal chorus of the angels surrounding the throne of God. The whole earth is full of his glory, Isaiah 6-3. And his faith was strengthened by visions of glorious conquests by the church. His faith in this vision is strengthened because he sees the visions of the glorious conquests of the church. Once again, a reference to the reform lines, but continuing on. And his faith was strengthened by visions of glorious conquests by the church of God, when the earth shall be full of the knowledge of the Lord as the waters cover the sea. The face of the covering cast over the people, over all people, and the veil that is spread over all nations was finally to be destroyed. The Spirit of God was to be poured out upon all flesh. So here she's tying Isaiah 6-3 in with the outpouring of the Holy Spirit, and that takes place when the mighty angel of Revelation 18 comes down. We're simply trying to mark where Isaiah is when he receives this vision of Isaiah 6. We've located him here on September 11th. Next point. Christ himself was the Lord of the temple. When he should leave it, its glory would depart, the glory once visible in the Holy of Holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim, typical of the blood of the Son of God shed for the sins of the world, and sprinkle it upon the altar. This was the Shekinah, the visible pavilion of Jehovah. It was this glory, what glory? The glory of Christ in the most holy place. It was this glory that was revealed to Isaiah when he says, in the year that King Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple. I'm starting to make another point here. We've placed Isaiah at 9-11, when the mighty angel comes down in the latter rain. That's where he is in this vision, but now we're going to deal with what he sees in this vision, and he sees Christ's character, the Shekinah glory. Everyone with me? But I'm going to mention a point here that we're going to deal with later on, and I want to put it in the record. When did Isaiah see this vision? Because this also approves 9-11. When did Isaiah see this vision? It's bold-faced in your quote. In the year that King Uzziah died. As we proceed in this study, in the next few days or so, I don't know exactly when we'll get there, we're going to show you that the book of Daniel represents the first angel's message, the book of Ezekiel represents the second angel's message, and the book of Jeremiah represents the third angel's message. But the book of Isaiah represents the fourth angel's message. And one of the ways that you can show that, if you go to Isaiah 6-1, you can only show it if you approach it with some prophetic vision. In verse 1 of Isaiah 1, it says, The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. These four kings, at one level, are representing that the book of Isaiah is about the fourth angel's message. But this first king is Uzziah, and in chapter 6, verse 1, it says, In the year that this first king Uzziah died. Now Uzziah has some interesting characteristics about him that allows you to mark 9-11. There are only two times in the history of ancient Israel where there were two kings co-ruling. At the beginning of ancient Israel, and here at the end. Not at the exact beginning, and not at the exact end. But who was the beginning? David and Solomon co-ruled together, right? David was still alive when Solomon was anointed. The only other time that there was two co-rulers was Uzziah and Jotham. So when you look at that, we're seeing the beginning and the end of a kingdom. And I'm suggesting that the kingdom that is being illustrated in this reference is a kingdom that has two kingdoms within it. David and Solomon, Uzziah and Jotham. It's at the end of the world, because all the prophets are speaking about the end of the world. What kingdom in Bible prophecy is a significant prophetic player at the end of the world that has two kingdoms, two strings, two horns? The United States of America. So in this sense, David and Solomon are representing the beginning of the United States, the glory of the United States. But here at the end of this story, Uzziah and Jotham are representing the end of the United States. And if you go into the history of Uzziah and Jotham, at this point...

In history, ancient Israel was pretty prosperous. They were doing all right. And Uzziah, in the beginning, Uzziah was a good king. But what did he do wrong? What did he do wrong? He went in the temple. He determined that as the king, he had the right to go in and do an offering in the temple. And though the priests protested against it, he went ahead and he offered a sacrifice, which only a priest was to do. And what happened to him? He was struck with leprosy. Where? In his forehead. He received the mark of the beast by combining combination of church and state. And he went and hid out in another mansion while Jotham continued to rule the kingdom. So what I'm saying is, if you look closely at the story of Uzziah, it's a story of the United States and it's talking about the Sunday Law crisis. But it's also talking about where the prosperity is removed from Israel. And we will deal with that later. I just want you to know that when Isaiah says, in the year that Uzziah died, it's referencing the year that the prosperity of the United States died. It's referencing September 11th, 2001. It also is marking this point in history from a different point of view. It's bringing in what we understand about the role of the United States in Bible prophecy. Because that's marked in history. On 9-11, both those powers were struck. The military strength, the economic strength. OK, so our quote though, primarily I want you to see, is that when Isaiah sees this vision in chapter 6, he's seeing the character of Christ. Notice Prophets and Kings, page 314. In the vision that came to Isaiah in the temple court, he was given a clear view of the character of God, of the God of Israel. This is what humbles him in the dust. Now notice, upon the testimony of two or three, a thing is established and we've already read a quote where Sister White says, in the visions of Ezekiel, Isaiah and John, OK, she's tied these three prophets together and we've already shown you which vision she's speaking about. It's the vision of Isaiah 6. So Ezekiel and John are going to have visions of the sanctuary too. Does John in the book of Revelation have visions that are where he's in the sanctuary? Yes, he does. Does Ezekiel have any visions of the sanctuary? Yes, the wheels within the wheels vision. So this is the vision, but upon the testimony of three, it means that when any prophet has the experience that is represented by Isaiah, Ezekiel and John, that they too are illustrating this history, this experience. Now notice, keep in mind that what Isaiah saw was the character of Christ, which humbles him in the dust. Now notice this next quote from Great Controversy. When did Moses have this experience? He was hid in the cleft of the rock and the Lord walked by and he's seen his hide inside and he's seen his character. OK, she's referencing that. This is the same vision of Isaiah, continuing on. I abhor myself and repent in dust and ashes. It was when Isaiah saw the glory of the Lord and heard the cherubim crying, Holy, Holy, Holy is the Lord of hosts, that he cried out, Woe is me, for I am undone. Paul, after he was caught up into the third heaven and heard things which it was not possible for a man to utter, speaks of himself as less than the least of all saints. It was the beloved John who leaned on Jesus' breast and beheld his glory that fell as one dead before the feet of an angel. So I want you to see a couple things in here. All the prophets that have this confrontation with Christ are having it right here. Because the testimony of two or three establishes it. They're having it at 9-11. They're having it in the most holy place during the time of the latter rain. Also in here, notice that some of them, their experience is caused not so much by the vision, the actual picture, appearance of Christ, but by his words. God's words accomplished this work in Job. He said when Job heard the voice of the Lord and when Paul was caught up into a third heaven, he heard things which is impossible for a man to utter. OK, what's impossible for a man to utter? Well, in Revelation 10, seven thunders uttered their voice and John was about to write and he was told, write not what the seven thunders uttered. They were sealed up until just before the close of human probation in Revelation 22 verses 9 and 10. And when Paul was living, it was way before the close of human probation. So he wasn't allowed to utter what the seven thunders represented because that's what wasn't lawful for a man to utter. And he heard these things. So I want you to see that part of what's going on with these prophets is not only are they seeing the vision of the glory of the Lord, but they are hearing a message. OK, and we may deal with Paul later on. Also, Peter has this same experience. So what I'm saying is all these prophets are having this same experience. And when are they having this experience? They're having it at 9-11 during the latter rain when the mighty angel comes down. And not only are they being humbled in the dust by recognizing Christ's character, they are receiving a message. They hear the message. Right? But Peter was unmindful now of boasts or lading. This is when Christ appears to Peter after Peter's denied him three times and Christ is going to test Peter. Peter, lovest thou me more than these? And he asked him that three times. But Peter's just seen a miracle of the fish. And he jumps off the boat and comes in to see Jesus on the land without even thinking about bringing the boat in. And she's commenting on this. But Peter was unmindful now of boats or lading. This miracle above any other he had ever witnessed was to him a manifestation of divine power. In Jesus he saw one who held nature under his control. The presence of divinity revealed his own unholiness. Love for his master, shame for his own unbelief, gratitude for the condensation of Christ above all, the sense of his uncleanness and the presence of infinite purity overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Savior's feet, exclaiming, depart from me, for I am a sinful man, O Lord. And what I'm saying, this is the same experience that Isaiah, Ezekiel, John, Paul, Job, Moses, that all these prophets have. It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, my unholiness was turned in me into corruption and I retained no strength. So when Isaiah beheld the glory of the Lord, he explained, woe is me, for I am undone because I'm a man of unclean lips and I dwell in the midst of a people of unclean lips, for mine eyes have seen the King, the Lord of hosts. Humanity with its weakness and sin was brought in contrast with the perfection of divinity and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God's greatness and majesty. Peter explained, depart from me, for I am a sinful man. Yet he clung to the feet of Jesus, feeling that he could not be parted from him. The Savior answered, fear not, from henceforth thou shall catch men. It was after Isaiah beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to work for his Christ. Now a couple of things I want you to see here. She says, thus it has been with all who have been granted a view of God's greatness. So all the prophets are right here with Isaiah, Ezekiel, John on 9-11 in the most holy place. And Peter is being commissioned now to go catch men and that's what Isaiah is doing. Isaiah is being commissioned to go take a message. So one of the things that's going on here at 9-11 is these prophets are illustrating that this is when the latter divine message is being given to those that are going to take it to the world. They hear it and they've been commissioned to take it. This is clearly illustrated in Isaiah 6. But you know in Daniel chapter 10, when Daniel has this vision in verse 8, let's go there, not in your notes, but in Daniel 10 verse 8. It says, therefore I was left alone and I saw this great vision and there remained no strength in me for my comeliness was, verse 7, verse 7, and I Daniel alone saw the vision for the men that were with me saw not the vision but a great quaking fell upon them so that they fled to hide themselves. Therefore I was left alone and saw this great vision. Every Seventh-day Adventist is called to this experience. They're called to enter into the most holy place experience and have the vision of Christ's character, be humbled in the dust and then be anointed and empowered to carry a message. But the majority, according to Daniel, flee. They don't see this vision. And the reason I went there is I like what the story Peter tells us. What does the story Peter tell us that we just read? He said he's seen his own unworthiness in comparison with Christ's perfection and he says, depart from me Lord. I'm a sinful man. But what did he do? He held on to his legs and wouldn't let him go. He would not let him leave. Like Jacob, wouldn't let the angel go. So Peter is giving us a story that yes, even though we realize that we're totally unworthy to be in this experience with these prophets, that the thing to do is take hold of Christ and never let go. But what's happening to Peter is he's being commissioned to carry a message. And let's go to Isaiah 6 now and see that this is the same thing that's happening to Isaiah. Now what are we doing here? We're saying, one of the things we're doing is we're saying that in our history there are certain rules of Bible prophecy that are going to be recognized as we approach the end of the world. And the primary rule is the reform lines, line upon line, here a little, there a little. But one of the other rules that is recognized in this history is that when the prophets become part of the prophecy, they're representing God's people at the end of the world. And we're illustrating that rule here this morning. In Isaiah 6 verse 1 it says, in the year that King Uzziah died, in the year that the prosperity of the United States was swept away, I saw also the Lord sitting upon a throne high and lifted up, and his train filled the temple. Above it stood the seraphims. Each one had six wings. With twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another and said, Holy, Holy, Holy is the Lord of hosts, the whole earth is full of his glory. There's Revelation 18, second witness in the first three verses. Verse 4, And the post of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. For mine eyes have seen the King, the Lord of hosts, for I dwell within the Seventh-day Adventist church. Verse 6, Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin is purged.

While he's alive, his sin is purged, and this word purged is sometimes translated as atoned. This is in the atonement. Isaiah's sins are being blotted out. Also, I heard the voice. He heard a voice. He didn't just see the vision. He heard a voice. I heard the voice of the Lord saying, Whom shall I send and whom will go for us? Then said I, Here I am, send me. And he said, Go tell this people, go tell Adventism, Hear ye indeed, but understand not, and see indeed, but perceive not. Make the heart of this people fat, make the heart of Adventism fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Notice the quote on the top of page three. Not one of the angels could have become surety for the human race. Their life is God's. They could not surrender it. The angels all wear the yoke of obedience. They are the appointed messengers of Him who is the commander of all heaven. But Christ is equal with God, infinite and omnipotent. He could pay the ransom for man's freedom. He is the eternal, self-existing Son of whom no yoke had come, and when God asked on whom no yoke had come, and when God asked, Whom shall I send? He could reply, Here am I, send me. He could pledge himself to become man's surety, for he could say that which the highest angel could not say, I have power over my own life, power to lay it down, and power to take it again. So when Isaiah in verse eight says, Here I am, send me, he's perfectly reflecting the character of Christ. He secures this perfection of character here in this experience by seeing the appearance of Jesus Christ and hearing the words of Jesus Christ. And he, as with all the other prophets, is then in their commission to take a message to Adventism. But when Isaiah has this vision, he is a certified Laodicean like you and I. Notice what Sister White says in Review and Herald, December 26, 1896. As the prophet Isaiah beheld the glory of the Lord, he was amazed and overwhelmed with a sense of his own weakness and unworthiness. He cried, Woe is me, for I am undone, because I am a man of unclean lips and dwell in the midst of a people of unclean lips. For mine eyes have seen the King, the Lord of hosts. Isaiah had denounced the sins of others, but now he sees himself exposed to the same condemnation he had pronounced upon them. He'd been functioning as a prophet with sin in his life. He had been satisfied with a cold, lifeless ceremony in his worship of God. He was a Laodicean. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was, how unfitted for sacred service. His view of himself might be expressed in the language of the Apostle Paul, O wretched man that I am, who shall deliver me from this body of death? But relief was sent to Isaiah in his distress. He says, Then flew one of the seraphim unto me, having a live coal in his hand, which he'd taken with the tongs from off the altar. And he laid it upon my mouth and said, Lo, this hath touched thy lips. Thine iniquity is taken away, and thy sins purged. He went into the most holy place as a Laodicean and perfected the character of Christ. The vision given to Isaiah represents the condition of God's people in the last days. What's the condition of God's people in the last days? They're Laodiceans. Wretched, miserable, poor, blind, and naked. Their first work, which they should seek first and foremost, is for a revival. And that's what happens here in the most holy place with Isaiah. The vision given to Isaiah represents the condition of God's people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. And the temple of God was opened in heaven. Now he's talking about John's vision in Revelation. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament. As they look by faith into the Holy of Holies and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips, a people whose lips have often spoken vanity and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designed shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart. The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner, for the earth is to be filled with the glory of the Lord. The object of this work is to gather the sheaves together, not simply Isaiah. Isaiah is gathered as a sheave. Isaiah is a Laodicean when he goes in here. When he comes out, he's perfectly reflecting the character of Christ and he's prepared to take a message to the Adventist church. But the purpose is to gather Isaiah as a sheave and for Isaiah to go gather more sheaves. That's the purpose of this experience. Because the earth is going to be filled with the glory of the Lord. So let's consider the sheaves. To John were open scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or faggots for the fires of destruction. Who records these messages? What ripens these two crops? The messages in the book of Revelation. The messages in the book of Revelation either produce sheaves for the heavenly garner or faggots for the fires of destruction. What is it that these messages are representing? Subject to vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before him. None need be in darkness in regard to what is coming upon the earth. What goes on in here is to gather the sheaves and in here you have a vision of Christ, a visual vision, but you also hear a message. We've established that. Now we're told that John records the messages that gather the sheaves for the heavenly garner. So the message you receive in here is what determines whether you're going to be a sheave or a faggot. This message produces two classes of worshipers. So what is this message? When does this message take place? It takes place when the mighty angel comes down and when the mighty angel comes down, we've already read, it's the latter rain. It's a time period of the latter rain. So what is the latter rain? Deuteronomy 32, 1 and 2 says, Give ear, O you heavens, and I will speak. And hear, O earth, the words of my mouth. My doctrine shall drop as rain. My speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass. The latter rain is God's word. In here, they hear a message. They receive God's word and this word is going to turn them into sheaves for the heavenly garner, or if they flee, as they did in Daniel 10, 7, away from this experience, they're faggots for the fires of destruction. And the word that is heard in this place are the messages that have been recorded in the book of Revelation. And those are the latter rain messages. Notice under wheat and tares from Great Controversy 630. The end will come more quickly than men expect. The wheat will be gathered and bound in sheaves for the garner of God. The tares will be bound as faggots for the fires of destruction. The sheaves are the wheat and the tares are the faggots. In Early Writings 119, it says, I then saw the third angel, said my accompanying angel, fearful is his work, awful is his mission. He is the angel that is to select the wheat from the tares and seal or bind the wheat for the heavenly garner. These things should engross the whole mind, the whole attention. The message they receive here in the most holy place is the third angel's message. It's the latter rain message that produces two classes of worshippers. And of course, from Selected Messages Book 2, page 104, speaking of the three angels' messages, it says there cannot be a third angel's message without a first and a second. So the message they receive in here is all three of the messages that are going to produce these two classes of worshippers. And in Matthew 13, verse 36 to 43, Matthew 13, Matthew 13, verse 36, says, Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed is the Son of Man. The field is the world, the good seed are the children of the kingdom, but the tares are the children of the wicked one. The enemy that sowed them is the devil. The harvest is at the end of the world, and the reapers are the what? What angels? What angels are the reapers? We just read it's the three angels' messages that reap the harvest of the world. And verse 41, The Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire. There shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear? Let him hear. When Isaiah moves into the most holy place on September 11th, 2001, when the mighty angel comes down and the latter rain begins, he has become part of the prophecy, so he's illustrating God's people at the end of the world, and in agreement with that he's described by Sister White as a Laodicean, thinking everything's all right when everything's all wrong. But he sees the vision of Christ's perfection and holiness, and he's humbled in the dust, and then he hears the message that changes him into the perfect reflection of Christ's character, and he's ready to take that message to Adventism. And that message that he hears is the message of the latter rain, which is the three angels' messages. Notice from Desire of Ages 392, whose fan is in his hand and he will thoroughly purge his floor and gather his wheat into the garner. This is gathering the sheaves into the heavenly garner. This was one of the times of purging. By the words of truth the chaff was being separated from the wheat. How was the wheat and tares being separated? By words of truth, the three angels' messages. Where was it being accomplished? In the most holy place, through the latter rain message. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue of Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves, but they're not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus murmuring, this is a hard saying. Who can hear it? I want to show you something here. We've read a quote already. Now we're going to take the context of the quote. When we get to the quote that we've already read, it's got a box around it. It says, to John were open scenes of deep and thrilling interest. He records the messages that are to ripen the harvest of the earth, either as sheaves for the heavenly garner or faggots for the fire of destruction. That's going on right here. We can see that, right? That's going on in the most holy place beginning in 9-11. But what I want you to see, so we can tie some things in in this study, I want you to see the context of this passage. We start two paragraphs before that paragraph. It says this. Says the prophet, blessed is he that readeth. There are those who will not read. The blessing is not for them. There's some people in Adventism saying, I don't understand prophecy. I don't need to read Daniel and Revelation. I don't get it. The love of God. He's too merciful to...

The blessing is not for them. Says the prophet, Blessed is he that readeth. There are those who will not read. The blessing is not for them. And they that hear. There are some also who refuse to hear anything concerning the prophecy. The blessing is not for this class. And keep those things which are written therein. Many refuse to heed the warnings and instruction contained in the revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of Man will be unblessed. In view of the testimony of inspiration, how dare men teach that the revelation is a mystery beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the revelation directs the minds to the prophecies of Daniel, and both present the most important instruction given of God to men concerning what? The events to take place at the close of this world's history. To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages, which are to ripen the harvest of the earth. These are the latter rain messages, right? This is the latter rain messages. He records the closing messages, which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as faggots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth. Why then this widespread ignorance concerning an important part of the Holy Writ? Why this general reluctance to investigate its teachings? We got home from church yesterday, and in the evening I went to the internet and I got an email from a sister here in Arkansas. We've never met her, but we have communicated with her. And she said yesterday she was teaching Sabbath school class, started with the Sabbath school quarterly, and she explained from the scriptures why the spirit of prophecy is valid. And the pastor interrupted her and set her down, and he finished off the Sabbath school class. And she says, I didn't teach one thing that I thought that Jeff Pippenger had taught. Maybe he's taught this, but it was strictly from my studies. And the pastor told her, you're spreading this doctrine and it's divisive, and it's Jeff Pippenger's doctrine, so sit down and shut up. And he says, I've recently listened to some of his presentations, and I put, no, not erase him, he shredded him in his shredder, and he says he never pointed out one thing that was wrong with the message, but simply said the church doesn't teach this and it's divisive, so sit down and shut up. Whoa. Why then this widespread ignorance concerning an important part of the holy writ? Why this general reluctance to investigate its teachings? It is the result of a studied effort of the prince of darkness to conceal from men that which reveals his deceptions. For this reason, Christ the revelator, foreseeing the warfare that would be waged against the study of revelation, pronounced a blessing upon all who should read, hear, and observe the words of this prophecy. So she's talking about the latter rain message that comes to God's people and ripens the two classes, and notice what the next paragraph says. The next paragraph is the foundational paragraph for this entire study. It says, the work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God's dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our time. These reformed lines are the latter rain message. Notice the next paragraph. No truth is more clearly taught in the Bible. What does that mean? Of all the truths in the Bible, the truth that is the most clearly taught. No truth is more clearly taught in the Bible than that God, by His Holy Spirit, especially directs His servants on earth in the great movements for the carrying forward of the work of salvation. What great movements? These reformed movements. No truth is more clearly taught in the Bible than the subject of these reformed movements, according to Ellen White. Men are instruments in the hand of God, employed by Him to accomplish His purposes of grace and mercy. Each has his part to act. To each is granted a measure of light, adapted to the necessities of his time, and sufficient to enable him to perform the work which God has given him to do. But no man, however honored of heaven, has ever attained to a full understanding of the great plan of redemption, or even to a perfect appreciation of the divine purpose in the work for his own time. Men do not fully understand what God would accomplish by the work which He gives them to do. They do not comprehend in all its bearing the message which they utter in His name. So what I'm saying is, the three angels' message, the latter rain message that is recorded by John the Revelator, it's the reformed lines. It's the truth that all the reformed movements parallel the other reformed movements. It's this truth that was unsealed in 1989, and it's only got brighter and brighter and brighter as we move through history. Let's go to Isaiah 28, and we'll bring this to a close here, and take up the rest of the notes tomorrow morning, Lord willing. Isaiah 28, verse 9, says, Whom shall He teach knowledge, and to whom shall He make to understand doctrine? Them that are weaned from the milk and drawn from the breasts. All the prophets are speaking about the end of the world. At the end of the world, there is to be an increase of knowledge at the time of the end, and Isaiah is asking, whom is He going to allow to understand this increase of knowledge in verse 9? Those people that are not shallow students of God's Word. They have been weaned from the milk of God's Word, and they are focused with a purpose in studying God's Word. Now the methodology for this study is set forth in verse 10. For precept must be upon precept, precept upon precept, reformed line upon reformed line, line upon line, line upon line, here a little and there a little. For with stammering lips and another tongue will He speak to this people, to whom He said, This is the rest wherewith you may cause the weary to rest. There's only one people in sacred history that have been promised to be those that were alive during the latter rain, and it's the Adventist church. They are the ones that were promised the rest wherewith you may cause the weary to rest. So in verse 11, it says, For with stammering lips and another tongue will He speak to this people to whom He said, This is the rest wherewith you may cause the weary to rest. And this is the refreshing, yet they would not hear. This is the latter rain message that they refuse to hear, but it's going to be presented to the Adventist church by men that have not been ordained to present the message to the Adventist church. He's going to pass by the ministers in Adventism because they refuse to hear the latter rain message that is taught by reform line upon reform line, from this portion of Scripture and that portion of Scripture, bringing them together line upon line, here a little, there a little. And this is their test. Notice verse 13. But the word of the Lord was unto them, the word of the Lord to Adventism, precept upon precept, precept upon precept, line upon line, line upon line, here a little and there a little, that they might go and fall backward and be broken and be snared and taken and become faggots for the fires of destruction, because they refuse to hear this message that is given in the most holy place, beginning at 9-11, as illustrated by all the prophets in the Bible, brothers and sisters. These reform lines, as they've developed through history, when they reach this point, they become a test. They're now a test. This is what makes the distinction between those who will hear the latter rain third angel's message and those who will not. The distinction being whether you're going to be a wheat or a tare. And Isaiah, when he moved into this history, was a tare. He was a Laodicean. He thought everything was all right and everything was all wrong. And if you're unwilling to go into this experience, as Daniel 10-7 says, and you run away from it, you're signing your own death warrant. But if you're willing to follow Isaiah and Ezekiel and John and Paul and Job and Moses into this history, he promises to take a coal from off the altar and turn you into a messenger, a messenger of the latter rain. Shall we pray? Heavenly Father, we want to be among those that enter into this experience as typified by the prophets. We want to see the mare vision. We want to see you, that we might be overwhelmed with your majesty and the work that you're doing in the most holy place, but we also want to have the mare vision, where we see in the looking glass who and what we are, that we can be humbled into the dust as was Daniel and John and Isaiah and Ezekiel, that you might lift us up and then give us a message. We want to hear those words, that we might be prepared and purified with the coal from off the altar to take this message to the Adventist church, to a church whose hearts are fat and though they have ears, they're unwilling to hear and though they have eyes, they're unwilling to see. But we as Isaiah are certified Laodiceans, living in the time period when Uzziah has died and we can see the coming crisis ahead of us as the collapse of the economy prepares the environment for the Sunday Law. We ask that you would accomplish this work in us and that you give us the courage to be as Daniel and not run from this high calling that you presented before us and we thank you for all these things. We ask that you'd be with us throughout this work day and continue to bless the live streaming that we're doing. In Jesus' name.