Heavenly Father, we thank you for giving us a good night's sleep and awakening us to another day that we might serve you. And as we begin our day with a study of your word, we ask that you grant us the presence of your Holy Spirit to pour your latter rain out upon us. We ask that you would make us right, forgive us our sins or transgressions that would prevent us from receiving what you have for us. We ask that you would take control of my words, that they can be words that would glorify and honor you and edify your people, and that you would prepare the hearts and minds of those that are considering these things to receive them in agreement with your will. Please bless our study and our time together, we ask in Jesus' name, amen. Yesterday we began to show that Daniel is a symbol of the first angel's message, Ezekiel is a symbol of the third, and Jeremiah is a symbol of the third angel's message, and Isaiah is a symbol of the fourth. We spent our time looking at Daniel. The whole structure of Revelation 14's three angels' message is found in the first three chapters of Daniel, and therefore we're saying that Daniel is a symbol of the first angel's message. Of these last three kings of Israel, which were prefigured by the first three kings of Israel, which typify the three kings that give the three decrees, and so on and so forth to the end and back to the beginning, that Jehoiakim would be the first king that Nebuchadnezzar dealt with, Jehoiachin the second, Zedekiah the third, the last, and that Daniel is the one prophet that is associated with Jehoiakim, but Daniel also, in verse 21 of chapter 1, is associated with Cyrus, who is another first king. Of course, in Daniel 9-2, you have Daniel understanding by books the 70-year prophecy of Jeremiah, thus representing those that would understand the increase of knowledge at the time of the end for that generation, and that generation, after the seven years captivity, there was an unsealing. The students of prophecy would understand that unsealing. Daniel is the one in chapter 9, verse 2, that is identified as understanding that increase of knowledge that led to the three decrees. So once again, Daniel is associated with the arrival of the first angel's message, and of course in Daniel 12, you have him sealing up his book until the time of the end, which is the first angel's message. So from beginning to end, Daniel is a symbol of the first angel's message. As I said, I'm not going to spend a great deal of time with Ezekiel being the second angel's message, but we will begin there, where Daniel is associated with Jehoiakim in Daniel 1-1, it's in one verse, and in the first two verses of Ezekiel, it says, Now it came to pass in the thirtieth year and the fourth month and the fifth day of the month, as I was among the captives by the river Chibar, that the heavens were opened and I saw visions of God in the fifth day of the month, which was the fifth year of Jehoiachin's captivity. So Ezekiel is associated with the second king, and we're saying he's a symbol of the second angel's message, and of course that's set forth in two verses. Ezekiel's name means God will strengthen, and we know that in the 3-1 combinations, the reformed lines throughout sacred history, it's in the second way mark, where you'll see a manifestation of God's power. So Ezekiel's name corresponds to this strengthening, this empowerment that takes place there. It's in the second, if this is, these three decrees, the temple's finished in the second decree, in the history of the second decree, the foundation's finished in the history of the first decree, the temple finished in the history of the second, and when you get to chapter 40 of Ezekiel onward, it's about rebuilding the temple, it's about measuring the temple. It's another evidence that Ezekiel is a symbol of the second angel's message. But we know that in every reformed movement, the second message is repeated in the fourth. So what we're saying is with Ezekiel, it's an illustration of the second message, and that it would be repeated in the fourth message, which we're saying is Isaiah. The second angel's message is Babylon has fallen, has fallen, the fourth angel's message is Revelation 18-2, Babylon has fallen, has fallen, they're the same message. So we're saying that the outpouring of the Holy Spirit that Ezekiel represents in the second angel's message is repeated in the outpouring of the Spirit in Isaiah. Of course, all the books of the Bible meet in Revelation, so the book of Revelation is most definitely a book of the fourth angel's message. We've read a quote here in this study where Sister White says, how's it go, the messages recorded in Revelation are to ripen the fruit either as sheaves for the heavenly garner or faggots for the fire of destruction, and we take that quote to show that the messages of John in Revelation are the latter rain messages. And that's why, what I'm saying, if you can see this, that's why Sister White often refers to the visions of Ezekiel, Isaiah, and John, because the book of Revelation is about the latter rain, Ezekiel's about the latter rain, and Isaiah's about the latter rain. Here's one of those quotes for you, so you get my point, but God's servants are not to trust to 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 them. So what I'm saying is, the book of Daniel represents the first angel's message, the book of Ezekiel represents the second angel's message, but the second angel's message is repeated in the fourth, so as we look at Isaiah being the fourth, there will be things in Ezekiel that connect with Isaiah, but the primary revelation of the latter rain time period is the book of Revelation, so you see that connection between these three books. In Ezekiel 37, we won't turn there, we'll just discuss it, in Ezekiel 37, you have two messages, the first message brings the dead dry bones together, and the second message brings them to life. So it's in the second message, and this is in Ezekiel, it's in the second message where the spirit is poured out, and of course that second message, let's go there, has to do with the breathing upon the dead dry bones, Ezekiel 37, let's start in verse 7, Ezekiel is told to prophesy to this valley of dead dry bones, which Sister White says often is the Seventh-day Adventist church, verse 7, so I prophesied as I was commanded, and as I prophesied there was a noise, and behold a shaking, and the bones came together, bone to his bone, and when I beheld, lo, the sinews in the flesh came upon them, and the skin covered them above, but there was no breath in them. That's the first message, they're not alive yet. Verse 9, then he said unto me, prophesy unto the wind, prophesy, said the man, and say to the wind, thus saith the Lord God, come from the four winds, oh, breathe, and breathe upon these slain that they may live. So I prophesied as he commanded me, and the breath came in unto them, and they lived, and stood upon their feet an exceeding great army. So in the book of Ezekiel, we see these two messages, the first message and the second message, and the second message is, of course we know, has to do with the four winds that are restrained during the sealing of the 144,000, and Sister White says these four winds represent the angry horse seeking to break loose and bring death and destruction in its path. This ushers in, in the Millerite history right here, when Islam is restrained right here, this is an empowerment of the first message, but this leads to a visual test, okay, and the visual test is what produces the closing of the door, which marks, the visual test is what marks the arrival of the second message, and in Ezekiel, first he shows us the first two messages, message one and message two, and then what does he do in the same chapter? Then he shows us a visual test, if you drop down to verse 15 of Ezekiel 37, it says, The word of the Lord came again unto me, saying, and Bible prophecy is based upon the principle of repeating and enlarge, verse 16, Moreover thou son of man, take thee one stick and write upon it, for Judah and for the children of Israel, his companions, and take another stick and write upon it, for Joseph the stick of Ephraim, and for all the house of Israel, his companions, and join them one to another in one stick, and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Will thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God, Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and all the tribes of his fellows, and will put them with him, even with the stick of Judah, and will make them one stick, and they shall be one in mine hand, and the sticks whereon thou writest shall be in thine hand before their eyes. These two sticks are the visual test here that ushers in the second test, the second message, which Ezekiel is a symbol of. Okay, so let's pass over Jeremiah being the third angel's message and go to Isaiah. Jeremiah is where we'll spend the rest of our time in this series. In your notes you have Isaiah associated with four kings. Isaiah 1.1 says, The vision of Isaiah, the son of Amos, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. So we're saying that Isaiah, not just based upon that, but Isaiah is a symbol of the fourth angel's message. And Daniel is the one that is associated with Jehoiakim, Ezekiel is associated with Jehoiachin, and Jeremiah is the only prophet that's associated with Zedekiah. He has some other kings associated with him too, but we're using these kings to mark what these various prophets represent. And if you go to Isaiah 6.1, this first king that he's associated with is Uzziah, and it 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. Above it stood the seraphims, each had six wings, and 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. So what I'm going to suggest here, which I'm pretty sure is valid, that verse 3 is identifying 9-11. It's when the mighty angel of Revelation 18 comes down and the earth is full of His glory. Sister White plainly applies verse 3 to Revelation 18. We've dealt with this before. But I'm going to say that based upon the context, that Uzziah dying takes place on 9-11, whatever Uzziah represents. And I'm going to suggest that Uzziah represents the prosperity of the United States. Why would I do that? In Daniel chapter 2, this is just a simple rule that we know, verse 37-39, Thou, O King, speaking to Nebuchadnezzar, Thou, O King, our King of kings, for the God of heaven hath given thee kingdom, power, and strength and glory, and wheresoever the children of men dwell, the beasts of the fields and the fowls of the heaven have He given into Thine hand, and Thou made the ruler, and hath made the ruler over them all, Thou art this head of gold. And after these shall arise another kingdom. So a king in Bible prophecy is a kingdom. So Uzziah is representing a kingdom. We're dealing with Uzziah for a little while. But the kingdom of Uzziah has a special characteristic with it. If you go to Genesis 25-23, not all kingdoms in Bible prophecy have this characteristic that we're going to look at. Genesis 25-23 says, And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger than the other people, and the elder shall serve the younger. Who's that? I don't read on, you should know that. Who is that? It's Esau and Jacob, right? But the point is that these two children are identified as two nations. So she had two nations within her because she had twins. Go to Ezekiel 37-21-22. Well, we've already read that. Ezekiel 37-21-22. These two sticks represented two kingdoms that were going to be joined together and become one kingdom. So what we're saying is that there are certain kingdoms in Bible prophecy that are represented by two kingdoms. They're a kingdom made up of two nations. How's that? Go to Daniel 8. Daniel 8, verse 21-22. Daniel

The ram which thou sawest, having two horns, are the kings of Media and Persia. The Medes and Persians were a kingdom that consisted of two horns because it had two nations. Revelation 11 verse 8, some nations have two nations. Some nations consist of two powers, not one. And their dead bodies shall lie in the street of that great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. This is France. France is represented by two nations, Sodom and Egypt, two cities, two kingdoms. And then of course we have Revelation 13 verse 11, the United States of America, where it says, And I beheld another beast coming up out of the earth, and he had two horns like a lamb, and he spake as a dragon. So the United States, France, the Medes and the Persians are powers in Bible prophecy that have two nations or two strengths associated with them. And it's not an accident. Who took Babylon down off the throne? Who took the papacy, spiritual Babylon, down off the throne? Both of those powers are a two-horned power. And who's going to burn the papacy with fire and eat her flesh at the end of the world? It's the ten kings, but the strength of the ten kings is the United States, two-horned power. Who brought Babylon to power? Who brought Babylon to power? Hezekiah. Didn't Hezekiah bring Babylon to power? By his actions? He said, Come, let me show you all the goods I have, and because of that they coveted his goods and they came to power. And Hezekiah is a symbol of a nation that has two nations in it, the northern kingdom and the southern kingdom. Now who placed the papacy on the throne of the earth? France. And France is a two-horned power. And who places the papacy on the throne of the earth at the end? The United States, two-horned power. So the idea that the Bible marks some nations that have two strengths in them is not an accident. It's purposeful. It's always a two-horned power that places the papacy or Babylon upon the throne, and it's always a two-horned power that takes her down in all three cases. But we're looking at Uzziah, and there's only two times in the history of ancient Israel. This is the history of ancient Israel from Saul to Zedekiah. Now it's true that Saul and David were both anointed to be king, but David was not ruling until Saul died. But in the history of these kings, there's only two times where two kings were alive and mutually ruling or working together in ruling. And that was David and Solomon and Uzziah and Jotham down here at the end. So at the beginning of ancient Israel and at the end of ancient Israel, you have a place in time where two kings are doing a mutual ruling. Notice what it says about David and Solomon. The principles taught in the schools of the prophets were the same that molded David's character and shaped his life. The Word of God was his instructor. In the early life of Solomon also were seen the results of God's methods of education. Solomon in his youth made David's choice his own. Of every earthly good he asked of God a wise and understanding heart. And the Lord gave him not only that which he sought, but also for which he had not sought, both riches and honor. The power of his understanding, the extent of his knowledge, the glory of his reign became the wonder of the world. In the reigns of David and Solomon, Israel reached the height of her greatness. So what I'm saying is Israel is typifying the United States in this regard because the United States is going to be the greatest kingdom that lives at the end of the world. Notice what Sister White says about the United States. The greatest and most favored nation upon the earth is the United States. A gracious providence has shielded this country and poured upon her the choices of heaven's blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The infinite one keeps a reckoning with the nations and their guilt is proportioned to the light rejected. A fearful record now stands in the register of heaven against our land. But the crime which shall fill up the measure of her iniquity is that of making void the law of God. So I'm saying that the beginning of the kings of Israel with David and Solomon is typifying the United States at the end of the world. And now let's go back to the end of ancient Israel in the story of Uzziah and Jotham. And the reason we're doing that is because I'm suggesting that in Isaiah 6-1 where it says in the year that Uzziah died, it's marking the point in time where the prosperity of the United States of America begins to be swept away. The long reign of Uzziah, also known as Azariah, in the land of Judah and Benjamin, was characterized by prosperity greater than any other ruler since the death of Solomon nearly two centuries before. So we're connecting Uzziah and Jotham with David and Solomon. And what she's emphasizing about both those reigns is their prosperity and their wealth. For many years the king ruled with discretion under the blessing of heaven. For many years the United States ruled with the blessing of heaven. For many years the king ruled with discretion under the blessing of heaven. His armies regained some of the territory that had been lost in former years. Cities were rebuilt and fortified and the position of the nation among the surrounding peoples was greatly strengthened. Commerce revived and the riches of the nations flowed into Jerusalem. Uzziah's name spread far abroad for he was marviously helped till he was strong. This outward prosperity, however, was not accomplished by a corresponding revival of spiritual power. The temple services were continued as in former years and multitudes assembled to worship the living God, but pride and formality gradually took the place of humility and sincerity. Of Uzziah himself it is written, when he was strong his heart was lifted up to his destruction for he transgressed against the Lord his God. If you remember what we just read about the United States, it's the same story. The sin that resulted so disastrously to Uzziah was one of presumption. In violation of a plain command of Jehovah that none but the descendants of Aaron should officiate as priests, the king entered the sanctuary to burn incense upon the altar. Azariah the high priest and his associates remonstrated and pleaded with him to turn from his purpose. He now has trespassed, they urged, neither shall it be for thine honor. What's he doing here? What's he doing? In prophetic language, what is he doing? He's uniting church and state because he's the political leader and the priests were supposed to do the officiating in the church and he was insisting that he be allowed to do the priest's work. He's uniting church and state. Is that not what the United States does? The sin that resulted so disastrously to Uzziah was one of presumption. In violation of a plain command of Jehovah that none but the descendants of Aaron should officiate as priests, the king entered the sanctuary to burn incense upon the altar. All right, I read that, sorry. Uzziah was filled with wrath that he, the king, should be thus rebuked. But he was not permitted to profane the sanctuary against the united protests of those in authority. While standing there in wrathful rebellion, he was suddenly smitten with a divine judgment. Leprosy appeared on his forehead. He receives the mark of the beast on his forehead. In his dismay, he fled, never again to enter the temple courts. Probation closed for him. Into the day of his death, some years later, Uzziah remained a leper, a living example of the folly of departing from a plain, thus saith the Lord. Neither his exalted position nor his long life of service could be pleaded as an excuse for the presumptuous sin by which he marred the closing years of his reign and brought upon himself the judgment of heaven. God is no respecter of persons, the soul that doth ought presumptuously, whether he be born in the land or a stranger, the same reproaches the Lord. And that soul shall be cut off from among the people. So what I'm saying is, in the year that Uzziah died, based upon Isaiah 6-3, is referencing the end of the prosperity of the United States, 9-11. But Uzziah is also a symbol of the United States. It's going to reach the point of time where, due to presumption, they're going to pass the Sunday Law. They're going to combine church and state and receive the mark of the beast. And the fact that Uzziah lived for a period of time after he received the mark of the beast is a symbol of the judgment of the living. Next quote, Review and Herald, August 14, 1900. The case of Uzziah, the king, reveals how God will punish the sin of presumption. Through successive generations, iniquity has increased until we're nearing the time when God shall say, the cup of their iniquity is full. In David's day, the contempt placed upon the law of God led him to explain, it is time for thee, Lord, to work, for they've made void thy law. The disrespect shown to the law did not lessen its value in the sight of the psalmist. Instead, he saw all the more need of standing in its defense, and as he saw it trampled under unholy feet, he explained, therefore I love thy commandments above gold, yea, above fine gold. In this age, men have gone to great lengths in arrogance and in blasphemous denunciation of God's law. They have accepted a false Sabbath in the place of the day that God sanctified and gave to man as a memorial of creation. Their disobedience is great, and well may the prayer go forth from unfeigned lips, it is time for thee, Lord, to work, for they've made void thy law. The boundary line will soon be reached. The crisis will soon come, and then God will interfere. When mercy's limits are passed, God will work and show that he is God. The judge of all earth will vindicate his honor and punish the rebellious inhabitants of the earth. Point being here, as she says, the case of Uzziah represents when the United States and the other nations of the world fill up the cup of their iniquity, when their probation closes. So what I'm saying is in the book of Isaiah, he's brought into the most holy place on 9-11, according to Isaiah 6-3, in the day that this first king died, but he's associated with four kings. In Isaiah, and what we're saying is Isaiah is a symbol of the fourth angel's message. Let's go to Isaiah 38-39, just look at a couple verses here. I trust we all know the story of Hezekiah. The book of Isaiah deals with these four kings, Uzziah, Jotham, Ahaz, and Hezekiah, symbolizing the fourth angel's message. The last of those four kings is Hezekiah. Once you get done with Isaiah 39, there's no more stories about the kings. From verse 40 onward, it's just an elaboration of the outpouring of the Holy Spirit at the end of the world. So chapters 38 and 39 is the last commentary on these four kings, and this is the story of Hezekiah getting ready to die, and pleading with the Lord not to die, and given another 15 years, and the Lord giving him a sign of the fact that the Lord was going to give him more time. Look at verse 7 and 8 of Isaiah 38. And this shall be a sign unto thee from the Lord, that the Lord will do this thing that he has spoken. Behold, I will bring again the shadow of the degrees, which is gone down in the sundial of Ahaz, ten degrees backward, so the sun returned ten degrees, by which degrees it was gone down. That was a sign that the Lord was going to give him more years, right? 39 verse 3. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? From whence came they unto thee? And Hezekiah said, They came from a far country unto me, even Babylon. So in this story, the fourth of the kings that Isaiah is associated with has this.

experience, it's recorded in God's Word. But we're saying that this book of the Bible represents the fourth angel's message. And in this story of Hezekiah in chapter 38 and 39, you have a sign. What's the sign? The sun. The sign of the sun. And the sign of the sun, what does it do? It goes back, but what does it accomplish? It brings people out of Babylon. The fourth angel's message is a call out of Babylon. And in this story we have an event that calls people out of Babylon to come to Jerusalem to see the miracle that the Lord has done. So all I'm saying here is in Isaiah 38 and 39, with the story of Hezekiah, you have components there that let you see the fourth angel's message. And then you get to verse 40. From this point on, it's about the latter rain, to chapter 40. And in chapter 40, verse 1, it says, And then it says, And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken it. What is that? Revelation 18. The voice said, Cry, and he said, What shall I cry? All flesh is grass, and all the goodliness there is, is of the flower of the field. The grass withereth, the flower fadeth, but the Spirit of the Lord bloweth upon it. Surely the people is grass. The grass withereth, the flower fadeth, but the word of our God shall stand forever. O Zion that bringeth good tidings, get thee up into the high mountain. O Jerusalem that bringeth good tidings, lift up thy voice with strength. Lift it up, be not afraid. Say unto the cities of Judah, Behold your God. So from this point on in Isaiah, it's latter rain terminology. Who's the voice of one crying in the wilderness in the time of Christ? John the Baptist. Who is the voice of one crying in the wilderness in the time of the Millerites? William Miller. So that's representing the first message in every Reform line, including the Reform line of the 144,000. And there's a message that's going to be proclaimed, but notice the prophetic symbolism in verse 1. Comfort ye, comfort ye. What's it mean when you see a word or an expression repeated twice? It's a reference to the fourth or the second angel's message. Babylon has fallen, has fallen. And who's the comforter? The Holy Spirit. This is a direct reference to the Holy Spirit. Look at verse 5. And the glory of the Lord shall be revealed and all flesh shall see it together. This is Revelation 18. Look at chapter 51, verse 9. Chapter 51, verse 9 says, Awake, awake, put on strength, O arm of the Lord. Awake as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab and wounded the dragon? What does it mean that it repeats this awake, awake? The second or fourth angel's message. Well, what else does it mean? What happens in the second angel's message and the fourth angel's message? What does Great Controversy 393 say? The parable of the ten virgins of Matthew 25 illustrates the experience of the Adventist people. Was the parable of the ten virgins fulfilled in the Millerite history? And when were they awakened? At the midnight cry. Is there going to be a midnight cry in the fourth angel's message? Awake, awake is a reference not only to the second and fourth angel's message, it's a reference to the midnight cry. Look at verse 17. Awake, awake, stand up, O Jerusalem. When does Jerusalem stand up? When they're breathed upon. When Islam is restrained. Look at chapter 52, verse 1. Awake, awake, put on thy strength, O Zion, and put on thy beautiful garments. What are your beautiful garments? The righteousness of Christ. This is the judgment of the living, but you can see this repetition of a word or expression is marking the second and fourth angel's message. Look at verse 11 of chapter 52. Depart ye, depart ye, go out from thence, touch no unclean thing. Go out of the midst of her. Be ye clean that bear the vessels of the Lord. What's that? Call out of Babylon. Depart ye, depart ye. Second angel's message, fourth angel's message. 57, 14. And she'll say, cast ye up, cast ye up, prepare the way. Take up the stumbling block out of the way of my people. Cast ye up, cast ye up. And if you looked at that closely, the stumbling blocks are the traditions and customs that have been handed down from generation to generation that is preventing Adventism to understand the message that is identifying that they're in the time of their visitation. And those stumbling blocks have to be removed if they're going to see these truths. Isaiah 24, go backwards now. Isaiah 24. All we're doing is trying to emphasize that Isaiah is primarily a representation of the fourth angel's message. Verse 4. The earth mourneth and fadeth away, and the world languisheth and fadeth away. The haughty people of the earth do languish. The earth is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, and broken the everlasting covenant. And this is a reference to the Sunday Law. Verse 6. Therefore hath the curse devoured the earth, and they that dwell therein are desolate. Therefore the inhabitants of the earth are burned, and few men left. The new wine mourneth, the vine languisheth, and the merry-hearted do sigh. The mirth of tabret ceaseth, the noise of them that rejoice endeth, the voice of the hearth ceaseth. They shall not drink wine with a song. Strong drinks shall be bitter to them that drink it. The city of confusion is broken down. Who's the city of confusion? Babylon's fallen. Every house is shut up, that no man may come in. There is a crying for wine in the streets. All joy is darkened. The mirth of the land is gone. It is a city. In the city is left desolation, and the gate is smitten with destruction. When thus it shall be in the midst of the land, among the people, there shall be as the shaking of an olive tree and the gleaning grapes. When the vintage is done, they shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea. Wherefore glorify ye the Lord in the fires, even the name of the Lord God of Israel and the islands of the sea. From the utmost part of the earth have we heard songs, even glory to the righteous. But I say, my leanness, my leanness, woe unto me, the treacherous dealers have dealt treacherously. Yea, the treacherous dealers have dealt treacherously. And if you study out what it means that the treacherous dealers deal treacherously, it's the Sunday Law. But you have that phrase repeated, you have my leanness repeated. From the beginning to the end of Isaiah, you have references of the fourth angel's latter rain time period. We've considered Isaiah 6-3, go to Isaiah 28, Isaiah 28, verse 1 through 5. Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine. Now, drop down to verse 5. In that day, the Lord of hosts shall be for a crown of glory and for a diadem of beauty unto the residue of his people. And here we see the leadership of the Adventist church has been overcome with wine, but there is going to be a residue, a remnant in Adventism that are going to get a different crown, the crown of God's glory. And this takes place in this very history of the latter rain. Chapter 35 of Isaiah, if you're wondering what we're doing, we're just showing that Isaiah is about the latter rain time period. Verse 1 and 2. The wilderness and the solitary place shall be glad for them, and the desert shall rejoice in the blossom as the rose. It shall blossom abundantly and rejoice even with joy in singing. The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon. They shall see the glory of the Lord and the excellency of our God. The earth will be lightened with the glory of the Lord. Chapter 40, verse 5. Seems like we've looked at that one. And the glory of the Lord shall be revealed, and all flesh shall see it together. 45, 25. In the Lord shall all the seed of Israel be justified and show glory. 46, 13. I bring near my righteousness, it shall not be far off, and my salvation shall not tarry. I will place salvation in Zion for Israel, my glory. 58, 8. Of course, very common one here. 58, 8. Then shall thy light break forth as the morning, and thy health spring forth speedily, and the righteousness shall go before thee. The glory of the Lord shall be thy reward. 60, verse 1 and 2. Arise, shine, for thy light has come, and the glory of the Lord's risen upon thee. For behold, the darkness shall cover the earth and gross darkness the people. But the Lord shall arise upon thee, and His glory shall be seen among thee. Verse 7. All the flocks of Kadar shall be gathered together unto thee. The rams of Nabioth shall minister unto thee. They shall come up with acceptance on my altar and will glorify the house of my glory. Verse 13. The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, together the place of my sanctuary, and I will make the place of my feet glorious. Verse 19. The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee, but the Lord shall be unto thee an everlasting light and thy God thy glory. 62, 1 through 3. For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest until righteousness thereof go forth as brightness, and the salvation thereof as the lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory, and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, a royal diadem in the hand of the Lord. 66, 18, and 19. Isaiah 66, 18, and 19. For I know their works and their thoughts. It shall come that I will gather all nations in tongues, and they shall come and see my glory, and I will set a sign among them, and I will send those that escape unto the nations to Tarshish, Pole, and Lud, that draw the bow to Tubal and Javan to the isles afar off, that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles. This isn't a thorough presentation of this, but what we're saying is, Daniel is the prophet associated with Jehoiakim, the first of the last three kings. Ezekiel is associated with Jehoiachin, the second of the last three kings. And they represent the first and second angels' messages primarily, but Isaiah is associated with four kings, and he is primarily representing 9-11 until the second coming of Christ. But he, as the fourth angel's message, is a repetition of Ezekiel, the second angel's message, and both of those witnesses join together in the book of Revelation. So, we're now at the beginning point of where we want to get. Zedekiah, Jeremiah, the third angel's message, takes three verses to set this forth, whereas it was two verses for Ezekiel and one for Daniel. But in Jeremiah 1, 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 came also in the days of Jehoiakim, the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah, the son of Josiah, king of Judah, unto the carrying away of Jerusalem, captive in the fifth month. So, here we see Jeremiah, he's serving as a prophet from Josiah to Zedekiah, correct? And how many kings are there from Josiah to Zedekiah?

I shouldn't ask the question unless I know, but it's 5 or 6, and we'd have to go back and look. It's not popping into my mind. The point being is that inspiration only associates three kings with Jeremiah. The reason for this, that these three kings are set forth in three verses, is because the book of Jeremiah is a symbol of the third angel's message, and Jeremiah is the only prophet that is referenced in connection with Zedekiah, the last of these three kings that are attacked by Nebuchadnezzar, the king that represents the final destruction of Jerusalem. Jeremiah means God will rise or raise. So go to Hosea 6, Hosea 6, 1 through 3. Come and let us return unto the Lord, for He hath torn, and He will heal us. He hath smitten, and He will bind us. After two days, He will revive us. In the third day, He will what? Raise us up. Jeremiah means to raise up. He's the third day, He's the third angel's message, He's the third king, Zedekiah. You get the logic there? And we shall live in His sight. Then we shall know if we follow on to know the Lord. His goings forth is prepared as the morning, and He shall come unto us as the rain, as the latter and former rain unto the earth. The subject of this series is Adventism's visitation, and you will find the word visit or visitation or some variation of that word 80 times in the Bible, but 22 of those 80 times you find in the book of Jeremiah. Jeremiah is primarily the book that deals with Adventism's visitation in our history, the history that leads to the destruction of Jerusalem, the Sunday Law. So we want to put a couple thoughts in place about the time of our visitation, and then we'll dive into Jeremiah more fully tomorrow. Page 4 of your notes from Desire of Ages 234-235. It says, As the message of Christ's first Advent announced the kingdom of His grace, so the message of His second Advent announces the kingdom of His glory, and the second message, like the first, is based upon doctrine. It's based upon the prophecies. The words of the angel to Daniel relating to the last days were to be understood in the time of the end. At that time many shall run to and fro, and knowledge shall be increased. The wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand. The Savior Himself has given signs of His coming, and He says, When you see these things come to pass, know that the kingdom of God is nigh at hand, and take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life, and so the days come upon you unawares. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man. We have reached the period foretold in these scriptures. The time of the end is come, the vision of the prophets are unsealed, and their solemn warnings point us to the Lord's coming in glory as near at hand. The Jews misinterpreted and misapplied the word of God, and they knew not the time of their visitation. The years of the ministry of Christ and His apostles, the precious last years of grace to the chosen people, they spent in plotting the destruction of the Lord's messengers. Earthly ambitions absorbed them, and the offer of the spiritual kingdom came to them in vain, so today the kingdom of this world absorbs men's thoughts, and they take no note of the rapidly fulfilling prophecies and the tokens of the swift coming kingdom of God. But ye, brethren, are not in darkness, that the day should overtake you as a thief. You are all the children of the light and the children of the day. We are not of the night, nor of darkness. While we are not to know the hour of our Lord's return, we may know when it is near. Therefore let us not sleep as do others, but let us watch and be sober. So the Jews, what's the time of the end in the history of Christ? His birth. His birth, and in one sense, this is the beginning of the time of their visitation, but in terms of it being the testing process where they are manifesting characters that will close their probation, it begins at His baptism. And in this history, He's going to confirm the covenant with many for 2,520 days. And in the midst of the week, He's going to be crucified, and He's going to present the covenant for 1,260 days in person and for 1,260 days in the presence of His disciples until Michael stands up in 34 AD at the stoning of Stephen. This from His baptism in 27 to the stoning of Stephen is the testing process of His visitation, even though certainly the visitation began at His birth. There were people that saw it. It is unto them that look for Him that Christ is to appear the second time without sin unto salvation. Like the tidings of the Savior's birth, the message of the second advent was not committed to the religious leaders of the people. Like the tidings of the Savior's birth, the message of the second advent was not committed to the religious leaders of the people. What's the tidings of Christ's birth? It's the increase of knowledge in this history that was unsealed at His birth. Was the leaders of Israel the ones that led out in identifying that the Messiah had been born? No, they were trying to kill Him. Like the tidings of the Savior's birth, the message of the second advent was not committed to the religious leaders of the people. They had failed to preserve their connection with God and had refused the light from heaven. Therefore they were not of the number described by Paul. But you, brethren, are not in darkness, that the day should overtake you as a thief. You are all children of the light and the children of the day. We are not of the night or the darkness. The watchmen upon the walls of Zion should have been the first to catch the tidings of the Savior's advent, the first to lift their voices to proclaim Him near, the first to warn the people to prepare for His coming. But they were at ease, dreaming of peace and safety while the people were asleep in their sins. Jesus saw His church like the barren fig tree covered with pretentious leaves, yet destitute of precious fruit. There was a boastful observance of the forms of religion, while the spirit of true humility, penitence, and faith, which alone could render the service acceptable to God, was lacking. Instead of the graces of the Spirit, there manifested pride, formalism, vainglory, selfishness and oppression. A backsliding church closed their eyes to the signs of the times." What's the signs of the times that they're referencing in the context of this? The birth of Christ. But what's the birth of Christ typifying at the end of the world? But they're closing their eyes to the end of the world. Daniel 11, 40-45. Daniel 11, the fulfillment of Daniel 11, verse 40, with the collapse of the Soviet Union in 1989, marks the time of the end, typified by the birth of Christ, typified by 1798, typified by the birth of Moses, typified repeatedly. A fulfillment of a prophecy marks the time of the end. But the religious leaders of Adventism, they should have been the first to see this as a fulfillment of prophecy, but they were too wrapped up in carnal security and a peace and safety message that they closed their eyes to the signs of the times. God did not forsake them or suffer His faithfulness to fail, but they departed from Him and separated themselves from His love. As they refused to comply with the conditions, His promises were not fulfilled to them. Such is the sure result of neglect to appreciate and approve the light and privileges which God bestows. Unless the church will follow on in His opening providence, accepting every ray of light and performing every duty which may be revealed, religion will inevitably degenerate into the observance of forms and the spirit of vital godliness will disappear. This truth has been occasionally mentioned, repeatedly illustrated in the history of the church. Why? Because all the prophets are speaking about Adventism at the end of the world. God requires of His people works of faith and obedience corresponding to the blessings and privileges bestowed. Obedience requires a sacrifice and involves a cross, and this is why so many of the professed followers of Christ refused to receive the light of heaven and, like the Jews of old, knew not the time of their visitation. Because of their pride and unbelief, the Lord passed them by and revealed His truth to those who, like the shepherds of Bethlehem and the eastern Magi, had given heed to all the light they had received. The Lord will not be trifled with. Those who neglect His mercies and blessings in this day of opportunities will bring impenetrable darkness upon themselves and will be candidates for the wrath of God. Sodom and Gomorrah were visited with the curse of the Almighty for their sins and iniquities. There are those in our days who have equally abused the mercies of God and slighted His warnings. It will be more tolerable for Sodom and Gomorrah in the day of judgment than for those who bear the name of Christ, yet dishonor Him by their unconsecrated lives. This class are laying up for themselves a fearful retribution when God and His wrath shall visit them with His judgment. So when you deal with God's visitation, we're going to point out that this whole reform line is representative of God's visitation, but the investigative judgment time of it begins when the divine symbol comes down, whether it's the baptism of Christ or the angel of Revelation 10 or the angel of Revelation 18. But there's also a visitation of judgment which has to do with executive judgment. And for Jeremiah, it's right here. It's the destruction of Jerusalem, which is typifying the structure of Adventism being swept away at the Sunday Law because it has been built upon the sand. Sinners who have not had the light and privileges that seventh-day Adventists have enjoyed will, in their ignorance, be in a more favorable position before God than those who have been unfaithful while in close connection with His work and professing to love and serve Him. The tears of Christ upon the mount came from an anguished, breaking heart because of His unrequited love and the ingratitude of His chosen people. He had labored untiringly to save them from the fate that they seemed determined to bring upon themselves, but they refused His mercy and knew not the time of their visitation. Their day of privilege was ending, yet they were so blinded by sin they knew it not. What's their day of privilege? It's the time of their visitation, but this is the last opportunity to get right with God, but it's also that they are the chosen people. They were the privileged people, and that is ending. They're going to be set aside, passed by, as God's people. Jesus looked down through the centuries, even to the close of time, and taking in the cases of all who had repaid His love and admonitions with selfishness and neglect, and all who would thus repay Him, He addressed to them those solemn words, declaring that they knew not the time of their visitation. The Jews were gathering about themselves the dark clouds of retribution, and many today, in like manner, are drawing upon themselves the wrath of God because of opportunities unimproved, the counsels and love of Jesus scorned, and His servants despised and hated for speaking the truth. There is no place on the face of earth where so great a light has been granted as at the Seventh-day Adventist church. Even Jerusalem of old was not more highly favored with the beams of heaven's light shining upon the way that her people should tread, yet they have failed to walk by faithful obedience in the full radiance of light, serving God night and day. A sickly, dwarfed religion is the result of neglecting to follow the revealed light of the Spirit of the Lord. Energy and love increase as we exercise them, and Christian graces can only be developed by careful cultivation. In this our day, as in Christ's days, there will be a misreading and misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful, humble hearts, their searching would have been rewarded with the true knowledge of the time, and not only the time, but also the manner of Christ's first coming. If Adventists had studied the Scriptures as they were supposed to, they would have been rewarded with understanding that the day of the East Wind, the time of the investigative judgment, the judgment of the living, the time of the judgment of the living, the blotting out of sins, begins when the mighty angel of Revelation 18 descends, when Islam is restrained. But they're not rewarded with that knowledge because they don't want to study. If the Jews had studied the Scriptures with earnest, prayerful, humble hearts, their searching would have been rewarded with the true knowledge of the time, and not only the time, but also

arts, their searching would have been rewarded with the true knowledge of the time, and not only the time, but also the manner of Christ's first appearing. They would not have ascribed the glories of His second appearing of Christ to His first advent. They had the testimony of Daniel, they had the testimony of Isaiah, and the other prophets. They had the teaching of Moses, and here was Christ Himself in their midst, and they were still searching the scriptures for evidence in regard to His coming. They were doing to Christ at the same time the very things that had been prophesied they would do. They were so blinded that they knew not the time of their visitation, or what they were doing. Thus they were fulfilling the scripture. Many are doing the same thing today, in 1897, because they have not had an experience in the testing message comprehended in the first, second, and third angels' messages. There are those who are searching the scriptures for proof that the messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore, such are in danger of misleading the people in regard to locating the message. And this next sentence is probably one of the most serious. They do not know and understand the time of the end. They do not see and understand the time of the end. They think the only time of the end there is is in 1798, a time of the end for the Millerites, but because they don't understand the reformed lines, they don't have an idea that there's a time of the end for this generation, and it's 1989. Or when to locate the messages. The day of God is approaching. How do you know where to locate the messages? With the reformed lines, line upon line. It tells you exactly where to locate them. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about higher education, which they suppose originates with finite men. They know not the signs of Christ's coming or the end of the world. The evidence of the soon coming of Christ is right upon us, and many of us are asleep. We do not half gather up the important truths that are for our admonition upon whom the ends of the world are come. If we did receive and believe the word of God, we should be farther in advance spiritually than we are today. Iniquity abounds everywhere, and the love of many has waxed cold. Unless we understand the importance of the moments that are swiftly passing into eternity and make ready a people to stand in the great day of God, we shall be registered in the books of heaven as unfaithful servants. The watchman is to know the time of the night. Everything is now clothed with solemnity that all who believe the truth should feel and sense. They should act in reference to the great day of God. The plagues of God are already just upon the world, and we need to be preparing for that great day. We have not time now to spend in speculative ideas or in haphazard movements. We should fear to skim the surface of the word of God. When light shines in our hearts, we shall, by all our words and works, live in accordance with that light, understand the words of God, and make it our spiritual daily food as represented by Christ as eating his flesh and drinking his blood. Then we will be prepared to teach the word of God as we never have done before. We must sink the shaft deeper in the minds of truth. All the little things of life are but a mote now. Those that pertain to eternity are of great consequence. Shall we pray? Heavenly Father, we are amazed that as your people we do not recognize the time of our visitation, that we haven't recognized that you're the same yesterday, today, and forever, that you change not, and that your dealings with men are ever the same. We're amazed that we can be so satisfied with a formal religion that lacks the power of the Holy Spirit. At the same time, we can see in the world that things are coming to a conclusion. The finances are on the brink of collapsing. There's wars and rumors of wars, pestilences, earthquakes, volcanoes, tidal waves. But as your people, we continue to walk on in a peace and safety attitude. We ask that your Holy Spirit would be poured out upon those that are willing to receive it, that they might be empowered to give a last call to those Adventists that might have an opportunity to respond accordingly, that you would prepare divine appointments for us, that we can interact with those souls that would still have a willingness to consider that the time of our visitation, that our day of privilege, is almost over, and that it requires of us a surrender of all things that are keeping us from having a total and complete experience with you. We ask that you would arrange those divine appointments. We ask a blessing upon this work that we're doing here in recording and live streaming. We ask that you would be with us throughout this workday, that we might be productive and do things for your glory and honor, and that you would protect us in Jesus' name. Amen.