Heavenly Father, we thank you for a good night's rest. We thank you for the Sabbath that we enjoyed yesterday. Now as we take up our morning study, we ask for the presence of your Holy Spirit. We ask that you forgive us any sins that are preventing us from receiving your latter rain, and we ask that you pour your latter rain out upon us at this time. I ask that you'd hide me behind your cross and let my human words and thoughts be set aside that you might speak to us this morning, and that you'd prepare the hearts and minds of those that are hearing these things to understand them in agreement with your will. We thank you for all these things, in Jesus' name, amen. In the first nine presentations, one of the things that we were doing was tracking how the line of the tribe of Judah has been opening up the principle of the reform lines, line upon lines, and we've marked in history where he's increased the light, and one of the reasons that I wanted to do that is to prepare us intellectually, so to speak, to consider another avenue that the Lord is opening up in these reform lines. So this morning I want to start by just putting in place some of the things that have already been established. We haven't necessarily taken time to lay out the different characteristics of the reform lines in this study, because that's already been put in place, but I want to begin with probably the passage that is the foundational passage for the repeated reform lines in Great Controversy 343. The work of God and 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. So when you look at the reform lines, they illustrate a 3-1 combination, and there are many characteristics associated with this. We're not going to deal with all of them, just some of them. And the basic flow of events, so to speak, can be started in John 16. If you go to John 16, speaking of the work of the Holy Spirit, John 16, verse 8 says, And when He has come, He will reprove the world of sin and of righteousness and of judgment. And when you look at the three angels' messages, they are a fulfillment of these three steps. Sin, righteousness, and judgment are the first three steps. And this is repeated over and over. The support for this is illustrated over and over again in God's Word concerning the reform lines. Now there are other characteristics. Before the first angel's message arrives, there's always a period of darkness, and there's a time of the end when the first message arrives. The second message arrives, and it has its own characteristics. But the basic definition of these is a conviction of sin, a manifestation of righteousness that leads to judgment. The second message is always repeated in the fourth. The fourth is a repetition of the second. And we're going to read a quote here in a minute, where Sister White says, There cannot be a third message without a first and a second. So if this is true, if there's a second message, there has to be a first and a third, because they don't stand independently of each other. So when you get to the fourth message, the fourth will be preceded by a number one message, which is sin. The fourth would be where righteousness is manifested, and it would lead to judgment. You can go add so many characteristics and find points to this, but we're not doing that today. Notice here in your notes, this is represented by the courtyard in the sanctuary. This is the holy place in the sanctuary. This is the most holy place. In theological terms, this is where you're justified, at the foot of the cross. You come and confess your sins in the courtyard, and you're justified, sin's taken away. This is where you're sanctified, your growth in holiness, represented in the holy place, and you manifest righteousness, righteous living, sanctified experience. And this leads you into the most holy place, where glorification takes place. Justification, sanctification, glorification. Courtyard, holy place, most holy place, sin, righteousness, judgment. These three-step processes are also represented in the fourth message. Daniel 12, 10, speaking of primarily, or at least first off, I don't know primarily, but most Adventists won't argue that Daniel 12 is about the Millerite movement. So in terms of the Millerite movement, in verse 10 of Daniel 12, it says, many shall be purified, that's the first step, made white, that's where righteousness is manifested. Righteousness is the white garment, and tried, that's judgment. Verse 10 says, many shall be purified and made white and tried, but the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand. In the illustration in Daniel 12, it's talking about at the time of the end, when the first angel's message arrived, the book of Daniel is unsealed, and there's an increase of knowledge. And this knowledge is going to test that particular generation, and it's going to produce a three-step testing process. And the first test brings you to the foot of the cross, it brings you to the courtyard, where if you will confess your sins, you are justified, you are purified. The second step is where righteousness is manifested in the holy place, and what's it say in verse 10? Made white, and you're made white. And the third step is judgment in the most holy place, where you're glorified. In Daniel 12, verse 10, you are tried, you're tested. So these three tests are repeatedly illustrated in the scriptures. You have a quote from Testimonies, volume 4, page 44, speaking of Christ, it says, In the wilderness of temptation, Christ met with the great leading temptations that would assail man. There he encountered single-handed the wildly subtle foe, and overcame him. The first temptation was upon appetite, the second, presumption, and the third, love of the world. Appetite, presumption, love of the world. Okay, so Christ is our example in all things, and he went through this three-step testing process, and it is a testing process, that's one of the truths about this. Review and Herald, October 31st, 1899, says, Many went forth to meet the bridegroom under the first and second angels' messages, and refused the third, the last, testing message to be given to the world. So here she's saying that these are testing messages, okay, and this three-step process is a test. And then in Testimonies, volume 6, it says, In the book of Revelation, we read of a special work that God desires to have his people do in these last days. He has revealed his law and shown us the truth for this time. This truth is constantly unfolding. That's one of the things that we've been trying to show in this series, is that this truth has been constantly unfolding since 1989, the time of the end when the Lion of the tribe of Judah, the Dirt Brush Man, unsealed Daniel 11, verse 40, and also took God's people into a study of the reformed lions. This truth is constantly unfolding, and God designs that we shall be intelligent in regard to it, that we may be able to distinguish between right and wrong, between righteousness and unrighteousness. The third angel's message, the great testing truth for this time, is to be taught in all our institutions. God designs that through them this special warning shall be given, and bright beams of light shall shine to the world. Time is short, the perils of the last days are upon us, and we should watch and pray and study and heed the lessons that are given in the books of Daniel and Revelation. And then this last quote on the page from Selected Messages, book 2, is the one I referred to. Speaking of the three angels' messages, she says, there cannot be a third without a first and a second, so they're a unit, they can't be separated. Alright, the second angel's message we know arrived in June of 1842, the Protestant churches began to close their doors against the first angel's message, as represented on this chart. And it was a progressive fall, but the second angel's message that arrived here, that was proclaimed in the summer of 1844, that was not a perfect fulfillment of the second angel's message. In Great Controversy 389, it says, The Bible declares that before the coming of the Lord, Satan will work with all power and signs and lying wonders, and in all deceivableness of unrighteousness, and they that receive not the love of the truth, that they might be saved, will be left to receive strong delusion that they should believe a lie. Not until this condition shall be reached, and the union of church and state with the world shall be fully accomplished throughout Christendom, will the fall of Babylon be complete. The change is a progressive one, and the perfect fulfillment of Revelation 14, verse 8 is yet future. So Sister White says that Revelation 14, verse 8, the second angel's message, arrives in this history, in the Millerite history, in the 1842 to 1844 time period. But here she says it wasn't the perfect fulfillment. It was typifying the perfect fulfillment of it down here in this history, at the end of the world, during the Sunday Law crisis. And one of the characteristics of the fall of Babylon is that it is progressive, and it's illustrated that way in many lines of prophecy. So what I want you to see here, without dealing just simply about the second angel's message, is if this message here, the second angel's message in the Millerite history, was not the perfect fulfillment of the second angel's message, and there can't be a third without a first and a second, then the first, third, and the second angel's message in the Millerite history was not the perfect fulfillment of it. It was typifying the perfect fulfillment here at the end of the world. So we need to understand that the Millerite history was simply typifying the perfect fulfillment of the three angel's message. As I assume you know, the third angel's message is a warning against receiving the mark of the beast. And in 1844, in the Millerite history, the third angel's message arrived in history, but there wasn't any enforcement of the Sunday Law. It was typifying the enforcement of the Sunday Law at the end of the world. The third angel's message arrived at that time because they moved into the Most Holy Place and they could see the Sabbath, they could understand that the Sabbath was going to be the testing issue at the end of time. The third angel's message arrived there, but it wasn't the perfect fulfillment. The perfect fulfillment is at the Sunday Law. You all with me? Okay, so the first angel's message, let's go there. It's in your notes. It's in your notes. The first angel's message is identified as the everlasting gospel and in Selected Messages, Book 2, page 106, it says, the message proclaimed by the angel flying in the midst of heaven is the everlasting gospel. The same gospel that was declared in Eden when God said to the serpent, I will put enmity between thee and the woman and between thy seed and her seed. It shall bruise thy head and thou shalt bruise his hill. This being the Millerite history, in terms of our discussion, this is a fulfillment of the everlasting gospel, but it's the same gospel that was fulfilled in Eden and it's the same gospel that's fulfilled in every reform line. It's always the everlasting gospel. And this wasn't the perfect fulfillment of the everlasting gospel. That's down here in our history. So from the beginning to the end, the gospel is accomplished in this three-step testing process. So we're going to look at Revelation 14, verse 6 here. And it's in your notes and I have it broken up differently than you would typically look at it. What I'm saying is that the first angel's message arrived at the time of the end in 1798 and it was empowered in 1840 with the restraint of Islam. And that the second angel's message arrived in June of 1842 and it was empowered at the midnight cry in the summer of 1844. And that the third angel's message arrived in 1844, but it's not empowered until 9-11 here at the end of the world when the fourth angel joins with it. All the messages arrive at a point in history and they are thereafter empowered. But the Lord can't enter into covenant with Millerite Adventism until they understand the law. So it's not until 1846 that James and Ellen White begin to keep the Sabbath and the Sabbath is recognized from 1844.

4 to 1846 is where they're coming to understand these truths, which are the pillars truths, the third angel's message, the sanctuary, the law of God, the Sabbath. So the Lord hasn't entered into covenant with them fully here because the covenant, what is the Ten Commandments? I mean, where is it kept? That's an easier question. The Ark of the Covenant. He's not going to enter into covenant with the people until they understand the law because the law is the covenant. So even though we bring the third angel's message in here and we end the Millerite history here in 1844, there's still an education process that the Lord takes them through to introduce them to the law. And in reality, he doesn't enter into covenant with them until 1850 because that's when he gives them the second table here, the 1850 Pioneer Chart, and there's lots of reasons to prove this, but the two tables of the Ten Commandments are typifying these two tables. And those two tables were given to ancient Israel to mark their covenant, and these two tables are given to modern Israel to mark the covenant that the Lord entered into with Millerite Adventism. And that process is marked by 1850, which connects with the Jubilee and Pentecost and several other lines of prophecy. So now in your notes, we have the first angel's message, and this is just the first angel's message, but I have it broken up so you can see that the first angel's message of Revelation 14 is actually simply the Millerite history, that's what it is. It says, And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth, and to every nation, and kindred, and tongue, and people saying with a loud voice. From 1798 to 1850, or 1798 to 1844, or whatever makes more sense to you at this point, the everlasting gospel was accomplished on the Millerites. They were purified, made white, and tried in this history. That was the everlasting gospel. But it continues to say fear God, and fear God here is the first angel's message. If you fear God, you come into the courtyard, you come to the foot of the cross, you're justified. And give Him glory. That's the second angel's message. This is where righteousness is manifested during the midnight cry. You are made white. And the hour of His judgment has come, and the hour of His judgment in the first angel's message is October 22nd, 1844. And then it says, and worship Him who was the creator. Okay, that's 1846. They had to understand who the creator God was in relation to the Sabbath, and worship Him that made heaven and earth, and the sea, and the fountains of waters. So what I'm wanting you to see is that in the three angel's messages of Revelation 14, in the first angel's message, you have illustrated the history of the Millerites. And the perfect fulfillment of the three angel's messages is at the end of the world, when that history is repeated. But at the end of the world, the second angel's message will be the genuine final call out of Babylon, and the third angel's message will be the Sunday Law testing time. So this history here was a fulfillment of the parable of the ten virgins, and in Matthew, in Great Controversy 393, it says, the parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. And review in Herald August 19, 1890, it says, when the third angel's message is preached as it should be, power attends its proclamation, and it becomes an abiding influence. It must be attended by divine power, or it will accomplish nothing. I'm often referred to the parable of the ten virgins, five of whom were wise and five foolish. This parable has been, in this history, this parable of the ten virgins was fulfilled in the Millerite history. This parable has been, and will be, in our history, fulfilled to the very letter, for it has a special application to this time. And like the third angel's message has been fulfilled, and will continue to be present truth till the close of time. So this history here is repeated in this history down here, the fourth angel's message. Because this is the end of Adventism, this is the beginning of Adventism, and Jesus illustrates the end with the beginning. All the great reformatory movements parallel one another. This is the fulfillment of the parable of the ten virgins. This is the fulfillment of the parable of the ten virgins. So we have now finished our attempt to illustrate that these reform lines continue to produce light in a multitude of ways. And this is all review. This is material that has been in the public sector for quite some time. But I want to share a different recognition of the three angels' messages now. And I took some time to try to let you see that the line of the tribe of Judah continues to demonstrate different approaches to the three angels' messages that are valid, that are typically recognized. So we've broken into the prophetic chain. Remember the prophetic chain we did a couple times ago, the three-one combination. I've left off the fourth in these. The beginning of ancient Israel, in terms of monarchy, the first three kings, the temple is built under the first three kings. And then there's a disappointment that the kingdom is rent in two, and the fourth kingdom, the fourth way mark here is Rehoboam, as the Lord chooses Jerusalem and Judah. But the last three kings, Jehoiakim, Jehoiachin, and Zedekiah, the temple is destroyed. So at the beginning, the temple is built on the first three kings, and at the end of their monarchy, the temple is destroyed on the last three kings. And they're carried to Babylon, there's a disappointment, and then the fourth king is Nebuchadnezzar. He's the one that deals with all three of these kings. So these are links in a chain, if you remember the prophetic chain. And of course, this history leads into three more kings, with the three decrees, Cyrus, Darius, Artaxerxes. This starts the 2300 year prophecy, Artaxerxes also gives a decree for Nehemiah to finish the streets and walls in troubleless times. But the 2300 years begins here, and it comes into history with three messages. Three decrees lead to three messages. What's a decree? It's a message. So the links in the chain, they're all connected. So what I want you to see is that at this level, Saul, Jehoiakim, and Cyrus all represent what? The first angel's message. And David, Jehoiachin, and Darius, second decree, second king, second king. Solomon, third king, third angel's message. Zedekiah, third king, third angel's message. Artaxerxes, third decree, third angel's message. You see that? That's pretty easy, right? Okay. Now you'll have to test this, but you'll find that I'm correct, what I'm going to say here. There's only one prophet that is specifically associated with Jehoiakim, and that prophet is Daniel. And there's only one prophet that's specifically associated with Jehoiachin, and his name is Ezekiel. And there's only one prophet that's specifically associated with Zedekiah, and his name is Jeremiah. And there's only one prophet that is associated with four kings, and his name is Isaiah. So what I'm saying here, and I'm going to try to prove it to you, is that Daniel is the first angel's message, Ezekiel is the second angel's message, Jeremiah is the third angel's message, and Isaiah is the fourth angel's message. And the reason I'm going to do that, I'm not going to spend a great deal of time in it, what I'm going to do though, is I want you to see this so that we can bring our study to a conclusion, because there's 80 times in God's Word where the word visitation in some form, visit, visited, visit, whatever way it can be used, there's 80 times in God's Word where this word visitation is mentioned. How many books are there in the Bible? 66. But Jeremiah, he references this word 22 times. So 25% of the times the light on the visitation of God is referenced is in the third angel's message, it's in the book of Jeremiah, as compared to the other 75% that 65 other prophets deal with. So what I'm saying is when we're studying the visitation of Adventism during the time of the third angel's message, the book of Jeremiah is where it's going to be most clearly illustrated because Jeremiah represents the third angel's message, the Sunday Law. That's the purpose of, one of the purposes, that's the purpose of this study of associating these prophets with these messages. So let's see if it's valid. In your notes, you don't have to turn in your Bible if you don't want to, in Daniel 1, 1, it says in the third year of the reign of Jehoiakim, king of Judah came Nebuchadnezzar, king of Babylon, unto Jerusalem and besieged it. So one verse associates Daniel with Jehoiakim, one verse. But if you read on down to the end of the chapter, Daniel's also associated with another king. And it says in verse 21, and Daniel continued even unto the first year of King Cyrus, and who's Cyrus? He's the first angel's message, it's Daniel. So you got two witnesses that Daniel's associated with this first king and this first king is first angel's message. You follow that? But notice when he associates him with Jehoiakim, he uses one verse to do it. And of course, the everlasting gospel is God's judgment. He produces and then demonstrates two classes of worshipers in a three-step testing process. This is the everlasting gospel. And Daniel's name means judge or judgment of God. So Daniel's name even corresponds to the work of the everlasting gospel, which is the first angel's message. Now, let me show you something. I'm going to jump ahead in my notes and come back. Go to page 5 of your notes so we can finish off this thought about these prophets before we dissect Daniel. In Ezekiel 1 and 2, it says, Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebor, that the heavens were opened and I saw visions of God in the fifth day of the month, which was the fifth year of King Jehoiakim's captivity. In order to associate Ezekiel with Jehoiakim, two verses are used. One verse to associate Daniel with Jehoiakim. Two verses to associate Ezekiel with Jehoiachin, who is the second king. And what did these two verses tell us happens to Ezekiel in this? He's captives, but he saw visions of God, because we know from previous studies that in the second test, in the second message, you have a visual test, and Ezekiel is right off the bat associated with a vision, a visual test. His name means God will strengthen. This is where God pours out His Spirit in these movements. This is where righteousness is manifested. This is where the power of God is demonstrated. So Ezekiel's name corresponds to the second angel's message. If you go to the decrees over here, and some people haven't settled this in their mind, but they should. This is important to see. The Bible and history is clear, and the Spirit of Prophecy, that the foundation of the temple was laid in the history of the first decree, but the temple itself was finished in the history of the second decree. Before the third decree, the temple is finished. So one of the characteristics of the second waymark is the finishing of the temple. Ezekiel, being the second waymark, from chapter 40 of Ezekiel to the end of his book, it's about the temple being built. Ezekiel's about the building of the temple, which is one of the characteristics of the second message. The second message is where the power of God is manifested. There's always a manifestation of the power of God, whether it's the animals getting on the ark, or the plagues of Pharaoh, or the triumphal entry of Christ, or the midnight cry. And Ezekiel, right in the opening chapter and all the way through, what's he seeing? He's seeing the manifestation of the power of God in the most holy place, with the wheels within the wheels, and the cherubim. So Ezekiel, his whole story is based upon the characteristics that are associated with the second waymark in these histories.

Go to page 6 of your notes. Zedekiah, in Jeremiah 1-3, it says, The words of Jeremiah, the son of Hilkiah, of the priests that were in Anathoth, in the land of Benjamin, to whom the word of the Lord came in the days of Josiah, the son of Ammon, king of Judah, in the thirteenth year of his reign. It also came in the days of Jehoiakim, the son of Josiah, king of Judah, unto the eleventh year of Zedekiah, the son of Josiah, king of Judah, unto the carrying away captive of the fifth month. So, Jeremiah is the only prophet in the Bible that's associated with Zedekiah, the third king. But, it takes three verses to introduce us to this fact. Two verses on this fact, one verse on this fact. But here, as it's listing the kings that were in existence in the time period of Jeremiah, it only mentions three, where there were more than three. But only Josiah, and Jehoiakim, and Zedekiah are marked in the scriptures as being associated with Jeremiah. But we know for sure, if Jeremiah was a prophet during the time of Jehoiakim, that he was also a prophet during the time period of Jehoiachin. But all that's left mentioned there is Josiah, way back here, way back here. There's kings between Josiah and Jehoiakim. So what I'm saying is, Inspiration purposely only marks three kings, and associated with Jeremiah. But Jeremiah is the only prophet in the Bible that is associated with Zedekiah, who is the third king. And it takes three verses to put this in place. But that would be a hard one for someone that has never studied the Reform lines to understand or accept. But what I'm saying is, the line of the tribe of Judah has been building these characteristics for so many years now, that a student of prophecy should be able to recognize that this is not some accident. Jeremiah is a symbol of the third angel's message, Ezekiel the second, Daniel the first. And we'll come back to Josiah, because I can tell we're not going to get through all these notes. So let's go back to Daniel, and try to show you that the book of Daniel is the first angel's message. So on page three of your notes. Millerite history, 1798. The book of Daniel is unsealed. There's an increase of knowledge. This increase of knowledge is the everlasting gospel that is going to test this generation. The first message arrives in 1798, but it's empowered. August 11th, 1840. The second angel's message arrives in June of 1842. The third angel's message arrives October 22nd, 1844. But in every reformed line, what precedes the time of the end? And the time of the end in every reformed line is a fulfillment of a prophecy. It's a prophecy that the papacy was going to receive a deadly wound in 1798. It's a prophecy that the 2520 against the Northern Kingdom was going to conclude in 1798. So the time of the end is a fulfillment of a prophecy that has been preceded by darkness. And then there is an unsealing of a prophetic message that will test this generation with a three-step testing process. But when it happens in the Millerite history, although this is the three angels' messages, it's not the perfect fulfillment of the three angels' messages because this three-step testing process is actually encoded in the first angel's message all by itself. We've just seen that. Fear God. Give Him glory. For the hour of His judgment has come. Worship Him who made the heavens, the earth, and the sea. So you follow me? Everyone with me? So let's go to page 3 under Daniel 1. What I'm trying to show you now is that the book of Daniel is the first angel's message. Are you with me? Prophets and Kings 4.28 When early in the reign of Jehoiakim Nebuchadnezzar for the first time besieged and captured Jerusalem and carried away Daniel and his companions, with others specially chosen for service in the court of Babylon, the faith of the Hebrew captives was tried to the uttermost. So this Daniel is representing a testing process. Although Daniel went to Babylon with many people, who does the Bible emphasize that he went to Babylon with? Shadrach, Meshach, Abednego, and who else? Daniel. Three-one combination. And they're going into Babylon for the testing process, which is what? It's the everlasting gospel. It's the three steps. It's the testing process. So, finishing this quote, But those who had learned to place their trust in the promises of God found these all sufficient in every experience through which they were called to pass during the sojourn in a strange land. The Scriptures proved to them a guide and a stay. So Daniel is a symbol of those that go through this testing process and end up moving into the most holy place with Christ. Receiving the seal of God, however you want to articulate it. So, I want to show you the darkness that precedes the captivity here. So, I've picked some kings here that lead to the first carrying away during Jehoiakim. Manasseh, who was a wicked king. Ammon was a wicked king. And then Josiah. Josiah was a good king, right? Good King Josiah. Even though, where did he die? He dies in Armageddon, so there's some light there too. And then Jehoiah has, who was wicked. And then we come to Jehoiakim. So what I'm saying is, other than Josiah, these wicked kings, beginning at Manasseh, are the darkness that precedes Jehoiakim. Are you with me? That precedes the first conquering of Israel. Now, I want to show you something, though. You might argue that, well, it's darkness, I see it. Yes, Brother Jeff, but what about Josiah? So, Josiah, you see in your notes, the name Josiah means to found the foundation of God. Josiah represents something to do with the foundation of God. Of course, when you look at Josiah's story all by itself, it's important to understand. He's a symbol of those that find the 2520 and return to the old paths. But all I'm wanting you to see is that in this history, that leads to the time of the end of Jehoiakim, the time of the end for Daniel, that in the midst of that darkness, there was a little bit of light concerning the foundation. This history here is what? In the Millerite history? It's the Dark Ages. But there is going to be a little bit of light in the Dark Ages, which is the Reformation, right? So considering Luther, here's what Sister White says in Signs of the Times, July 19th, 1883. It was his, Luther's, work to build in the temple of the Lord. There were living stones buried from sight amid the papal rubbish of false doctrine, forms, and ceremonies, and he must search them out and lay them on the true foundation. So in this history here, we see Luther as a... He's been typified by who? Let me ask it like that. By Josiah. So when we're talking about this darkness that precedes the time of the end represented by Jehoiakim, it's illustrating the darkness that precedes 1798. Are you with me? So the time of the end is always the fulfillment of a prophecy, and you have in your notes 2 Kings 20, verses 17-19. It says, Behold, the days come. Okay, it's predicting a point in time. Behold, the days come that all that is in thine house, and this is Isaiah speaking to Hezekiah. Okay, Hezekiah, we're going to deal with Hezekiah. I don't think I have the time. We'll have to deal with him tomorrow in the fourth angel's message. Hezekiah was supposed to die, should have died, pled to the Lord, was allowed to live, and the Lord performed a sign of moving the sun backwards in the sky, and this brought people from Babylon to see what happened in Jerusalem that would cause this manifestation of power that would move the sun, and instead of giving glory to the Lord, He showed Him all of His Laodicean treasures, and this is what brings a conclusion to Judah. And so, in the midst of this apostasy, so to speak, by Hezekiah, Isaiah gives him a prophecy, and he says, Behold, the days come that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon. Nothing shall be left, saith the Lord, and of thy sons that shall issue from thee, which thou shalt beget, shall they take away, and they shall become eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken, and he said, Is it not good if peace and truth be in my days? It seems, it comes across kind of arrogant to me. Oh well, all of Israel is going to get carried to Babylon, and my descendants are going to get carried as eunuchs to Babylon, but it's going to be okay in my days, so I don't care. But that's not what we're dealing with here. There is a prophecy that's fulfilled in 1798, the papacy's deadly wound, but there's a prophecy that's fulfilled here with the captivity of Jehoiakim, because Daniel, Shadrach, Meshach, and Abednego are the fulfillment of this prophecy. They're getting carried to Babylon. They're the offspring of Hezekiah. So, the time of the end is marked by a fulfillment of a prophecy. So, Jehoiakim and Daniel, that's 1798. That's the time of the end. You with me? And you'll see the fulfillment of this prophecy marked in verse 2 of Daniel 1. And the Lord gave Jehoiakim, king of Judah, into his hand with part of the vessels of the house of God, which he carried into the land of Shinar, to the house of God. And he brought the vessels into the treasure house of his God. The time of the end has arrived in the story of Daniel. Now, what are you going to have? You're going to have an increase of knowledge, if it's going to operate on the same line. And in Seventh-day Adventist Bible Commentary, volume 4, 1196, it says, Through the Hebrew captives, the Lord was made known to the heathen in Babylon. This idolatrous nation was given a knowledge that the kingdom of the Lord was to establish. So when Daniel and Shadrach and Meshach are carried to Babylon here at the time of the end, they're going to give an increase of knowledge in Babylon, right on time. And through his power, maintained against all the power and craft of Satan, Daniel and his fellow companions, Ezra and Nehemiah and many others, were witnesses for God in their captivity. The Lord scattered them among the kingdoms of the earth, that their light might shine brightly amid the black darkness of heathenism and idolatry. To Daniel God revealed the light of his purposes, which had been hidden for many generations. So now Daniel... I presented this one time before, and I'm not going into the detail as I did before, but the reason that I have that sentence in boldface, to Daniel God revealed the light of his purposes, which had been hidden for many generations. Who did the Lord reveal the light that had been hidden for many generations in the Millerite history? William Miller. So Daniel here is prefiguring William Miller. He's the one that's understanding the increase of knowledge that takes place at the time of the end, in Daniel chapter 1. Second paragraph. Great light shone forth from Daniel and his companions. Glorious things were spoken of Zion, the city of the Lord. Thus the Lord designs that spiritual light shall shine from his faithful watchmen in these last days. It's pretty easy to see that Daniel is typifying Miller, and we know that Miller is typifying the 144,000 when this history of the parable of the ten virgins is repeated to the very letter at the end of time. So Daniel here is typifying Miller, who's typifying the students of prophecy in our generation. Okay. So let's go to Daniel 1, because we're saying that the book of Daniel is the three angels' messages, and that it's the first angels' message, and that in Revelation 14, we have the three angels' messages, but the first angels' message includes all the messages. Fear God, give him glory for the hour of his judgment has come. So in verses 3-10 in Daniel 1, it says,

and understanding science, and such had ability to stand in the king's palace, and whom they might teach the learning and tongue of the Chaldeans. And the king appointed them their daily provision of king's meat, and of the wine which he drank, so nourishing them three years, that at the end thereof they might stand before the king. Now among these were the children of Judah, Daniel, Hananiah, Mishael, and Azariah, unto whom the prince of the eunuchs gave names, for he gave unto Daniel the name of Belteshazzar, and to Hananiah of Shadrach, and to Mishael of Meshach, and to Azariah of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank. Therefore he requested of the prince of eunuchs that he might not defile himself. Now God had brought Daniel into favor and tender love with the prince of the eunuchs, and the prince of the eunuchs said unto Daniel, I fear my lord the king who hath appointed your meat and your drink, for why should he see your faces worse liking than the children which are of your sort? Then shall you make me endanger my head to the king. Now the eunuchs expressing the fear, but what I'm saying here is that Daniel is the one that's representing the fear of God here, because he he was unwilling to defile himself and dishonor God. He was manifesting the fear of God, but we see in this story also a secondary illustration that the head of the eunuchs, he was afraid of Nebuchadnezzar. So what I'm saying is this first, this story here is this way mark, fear God, and then we're gonna see that he gives glory to him, and then the hour of his judgment in Daniel chapter 1, because Daniel chapter 1 is the first angel's message, and it has the whole story of the first angel's message. Daniel chapter 2 is the second angel's message, and Daniel chapter 3 is the third angel's message. Daniel chapter 4 is William Miller's dream of seven times. William Miller's dream of seven times was William Miller's second dream, and Daniel chapter 4 is Nebuchadnezzar's second dream. And Daniel chapter 5 is the end of Adventism, the test over the 2520, that is brought to Adventism by the handwriting on the wall. And where's the handwriting on the wall? It's right there. That's the handwriting on the wall, the test Belshazzar. So the whole story of Daniel, and of course Daniel 6, is he's thrown in the lion's den at the Sunday law crisis. The whole story of Daniel is a story of Adventism, but what we're showing you, if you will see, is that Daniel chapter 1 is the first angel's message, because Daniel is a symbol of the first angel's message. And in Daniel chapter 1, all the components of the three angels' messages are found, as they are also found in the first angel's message of Revelation 14. So we've seen him fear God. Let's look at verse 11 of Daniel 1. Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days, and let them give us pauls to eat and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat, as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenance appeared fairer and fatter in flesh than all the children which to eat the portion of the king's meat. Okay, in the second angel's message, fear God and give him glory. Righteousness is manifested in the second angel's message. A distinction is made between two classes of worshippers in the second angel's message. This is where the Protestants are closing the doors, this is where the Sanhedrin is choosing that Christ should die rather than the whole nation perish. And here we're seeing two classes. Daniel, who's chosen the vegan diet, and the rest of the captives that are eating the king's meat, and their countenances are producing the glory of heaven. Are you wanting to say something? Yeah, Jeff, I just want to point out that word nourishing in Daniel 5 is Gedol. So, the food was linked to pride, and Daniel was refusing it, so there was a separation. Okay, Daniel chapter 5, Daniel 1 verse 5, let's go there. And the king appointed them a daily provision of king's meat and the wine which he drank, so nourishing them, this word nourishing is associated with the word Gedol, which is self-exaltation. So when Daniel is rejecting this food, he's also rejecting the character that is represented by exaltation, which is the character of Satan, and choosing the character of Christ, which is the character of self-sacrificial love. But Daniel feared God, so he made this choice, and then he was tested, and he gave glory to him. Fear God, give him glory for what? The hour of his judgment has come. Look at verse 18 of Daniel 1. Now, at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar, and the king communed with them, and among them all was found none like Daniel, Hananiah, Mishael, and Azariah. Therefore, they stood before the king. And in all matters of wisdom and understanding that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in his realm. They were judged. This was the hour of their judgment. If you follow the logic here, that Daniel is associated with the first king, so the book of Daniel is an illustration of the first angel's message. And in Daniel chapter 1, just like in the first angel's message in Revelation 14, the whole sequence of the three angels' message, the whole line is there. But Revelation 14 is followed by the second angel's message and the third angel's message, which was not perfectly fulfilled in the history of the Millerite. It's perfectly fulfilled at the end of the world. But the second angel's message, we understand from the reformed lines that one of the characteristics, they all have characteristics, so I'm making the assumption that those watching on live stream or watching on the DVD and in this room already understand some of these things, and I know that that's a bad assumption. But each of these are tests, are they not? Okay, so the characteristic of this second test is that it's an image test. It's a visual test. Okay, you can say it many ways. What produces the Protestants to close their door in 1842 is the introduction of this chart, the 43 chart. It's a visual test. In our history, what's the visual test that produces the closing of the door in Adventism is the return to the old paths where we have both these charts. Okay, probation closes, the door closes at the third test. That's one of the characteristics of the third test is the closing of the door. Sister White has a statement in Seventh-day Adventist Bible Commentary, page, I don't know, 967, but don't quote me on the number, it's not popping in my head. It says, the Lord has shown me clearly that the image of the beast will be formed before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided. This is the test they must pass before they are sealed. Okay, we're sealed at the Sunday law, the third test, but the Lord showed Sister White clearly that the image test would come before we're sealed, before probation closes, and probation closes at the Sunday law test. So there's a test that comes before the Sunday law test that is the image of the beast test. The characteristic, one of the characteristics of the second test is the image test, the visual test. Everyone with me on that? Okay, so in Daniel chapter 2, not going to spend a lot of time there, just going to show you the rest of this story. Sister White comments on Daniel chapter 2 in the Seventh-day Adventist Bible Commentary, volume 4, page 1167. She says, we've come to a time when God's sacred work is represented as the feet of this image. That's right down here. She's placing the feet of this image in her history, not back here in the history of Daniel 7, like the Millerites did. Pardon me? Yeah, I said 7? 1167? Okay, we have come to a time when God's sacred work is represented by the feet of the image in which the iron was mixed with miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God commanded, it would stand in the strength of God in the defense of the faith once delivered to the saints. But statesmen will uphold the spurious Sabbath and will mingle their religious faith with the observance of this child of the papacy, placing above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy as a sign between him and his people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and clay. Okay, so what I want you to see here is in Daniel chapter 2. Now we're in Daniel chapter 2. Daniel chapter 1 gives the first, second, and third angels' message. So does Revelation 14. In the first angels' message, it gives all three messages. But then in Revelation 14, it goes to the second message. And what I'm saying is in Daniel chapter 2, it's the second angels' message. Daniel chapter 2 is the story of the image. That's one of the symbols of the second angels' message. It's the story of the image, but more than that, secondary to that, when you get down to our history, the iron and clay represents the combination of church and state, which is the image of the beast test. So Daniel chapter 2 has two witnesses in itself that it's about the second test. It's a second angels' message. It's the image of the beast test. Whereas Daniel chapter 3, what's Daniel chapter 3? This is where Nebuchadnezzar is going to make this image, but it's all going to be gold. It's all going to be Babylon, right? And he's going to call everyone to bow down to the image. And repeatedly, Sister White says, Daniel chapter 3, the test of the image on the plain of Dura is the Sunday law test. It's the Sunday law test. I just got one quote here for that. The vainglory and oppression seen in the course pursued by the heathen king, Nebuchadnezzar is being and will continue to be manifested in our day. History will repeat itself. In this age, the test will be on the point of Sabbath observance. The heavenly universe behold men trampling upon the law of Jehovah, making the memorial of God the sign between him and his commandment, keeping people, a thing of not, something to be despised. While a rival Sabbath is being, is exalted, as was the great golden image in the plain of Dura. So what's my point here? In summarizing and closing this all up, is that in the Millerite history, there was a period of darkness. And the Millerite history is the history of the first angel's message. The first angel's message was, fear God, give him glory for the hour of his judgment has come. And the book of Daniel is a symbol of the first angel's message. And it's structured just like Revelation 14. Daniel chapter 1 is preceded by darkness. The time of the end comes as a fulfillment of prophecy. There's an increase of knowledge when Daniel goes into Babylon. And Daniel's identified as a symbol of William Miller and those that understand the increase of knowledge in the Millerite time period in our time period. But in the story in Daniel chapter 1, we see the first angel's message, fear God, give him glory in the hour of his judgment has come. But then we go to Daniel chapter 2 and we see the image test, the visual test. And this is prefiguring the perfect fulfillment of the second angel's message of Revelation 14. And then when we go to Daniel chapter 3, we see the Sunday Law typified, which is the third angel's message. So what I'm saying is, Daniel chapter 1, 2, and 3, it's Revelation 14 all over the place. But Daniel is a symbol of the first angel's message. And therefore, he's associated with Jehoiakim and Cyrus, who were the first kings in these two histories. That's emphasizing he's the symbol of the first angel's message. And we're putting this in place not to study the book of Daniel in relation to Revelation 14, but so that you can have the intellectual justification for recognizing when we dive into Jeremiah, that it should be studied in the context of the third angel's message. And we didn't get as far as we wanted to get. Tomorrow, we'll begin with identifying Isaiah as the fourth angel's message briefly. And then we will have two witnesses. I'm not going to spend time on Ezekiel, but we'll have two good witnesses. That what we're saying about Daniel, Ezekiel, Jeremiah, and Isaiah representing the first, second, third, and fourth angel's message is valid. And we'll be prepared to realize that Jeremiah is the prophet that gives the greatest detail of the visitation of God's people here at the end of the world.

Shall we pray? Heavenly Father, we are amazed at the depth of light, the depth of truth that you've recorded in your Word, and the more we recognize it, the more we recognize that there's depths to your Word that we haven't even come close to touching upon. We begin to understand how your Word is going to be our study throughout eternity, if we're but faithful and allowed to participate in that experience. We ask that the study that we're doing will be part of the work that you're doing for us that would allow us to be among that number that obtains a life that measures with your life. We thank you for awakening us this morning. We ask that as we take up our tasks during this workday that we would be productive and safe, and we ask for a continued blessing upon the work that we're doing here in recording these things and live-streaming them. In Jesus' name, amen.