Habakkuk's Two Tables #33B
A Recap and Summarization
Presented by Jeff Pippenger
Invocation by Brother Jeff Pippenger: Heavenly Father, we thank you for the night of rest that you provided for us. As we begin to study we ask for the Rest of your Latter Rain be poured out upon us. We ask forgiveness of our sins that we might be fit vessels to receive this outpouring. We want our understanding opened that we might be changed more fully into your image and be better prepared to give a convincing and winning message to those we come in contact with. We ask that you would allow us the presence of your Holy Spirit to direct this study, that you would overrule any thoughts of humanity that I might have and that you would prepare the hearts and minds of those listening to these things, to receive them in agreement with your will. We thank you for the work, the message that you are putting into this worship series. We ask for your continued blessing now in Jesus's name. Amen.
BROTHER PIPPENGER: Okay. Sometimes this particular worship series is not planned out in terms of me knowing where I am going to go with the studies. I knew what I was going to do. I was going to begin by showing Sister White's support of the doctrines that are represented upon these [1843 and 1850] Charts and we began there; and, then we were going to take time to show these Charts [the 1843 and 1850 Charts], these doctrines, typified in the Scriptures. This is what we have been doing now for quite a while.
And then ultimately we will go through and we will look at the various doctrines that are controversial as doctrines from God's Word.
But, it seems to me, even though I have notes prepared for this presentation, I am not too sure we will get to the notes. At some times, in a long presentation like this, it is good to take a deep breath and go back and remind yourself about the truths that you have already put in place, or they get�I mean, we are in our second month now�they get left behind in the memory.
1798 1844
Beginning End
2520 46 years
Fall of Babylon 7 Times 46 days
Scattering 3 days
Num 14:34 Eze 4:6 46 Chromosomes
Year/Day 2520 Sabbath 4/6 Tables of 10 Commandments
John 6 Rest Rest John 6:66
DANIEL 1 Judas 2 3
Time of the End Message Empowered Judgment
Figure No. 58A.
What we are dealing with now, at this particular juncture in our study is that the Book of Daniel is illustrating the history of the Millerites and the history of us today, and that Daniel, chapter 1, marks the arrival of the First Angel's Message in verse 1. And in the First Angel's Message in Revelation�14 and in Daniel, chapter 1, you will see all three of the messages represented.
And, then Daniel, chapter 2, is the Second Angel's Message. It is in the history when the First Angel's Message is empowered.
And, Daniel, chapter 3, is the Third Angel's Message, the Judgment.
In Daniel, chapter 1, we show that Daniel was associated with Jehoiakim, the first of the three kings that Nebuchadnezzar brought under subjection; and, he was also associated with Cyrus, the first of the three kings that proclaimed the Decrees necessary to rebuild Jerusalem and the temple. So, we were saying that the Book of Daniel represents the First Angel's Message; and, it does.
And, the prophecy that begins Daniel, chapter 1, was a prophecy connected with Hezekiah; and, it predicted that descendants of Hezekiah would be taken as eunuchs to Babylon. And that prophecy was fulfilled when Daniel was brought here. That was the Time of the End.
And then in Daniel, chapter 1, we have the test of diet that ultimately leads an evaluation by the head of the eunuchs to check Daniel's countenance, a visual test [message empowered].
And then at the end of the chapter Daniel is brought in before Nebuchadnezzar to be judged, in relation to all the other eunuchs that are there; and, he was found ten times better.
So, in Daniel, chapter 1, as in the First Angel's Message in Revelation 14:6 and 7, you can see the Three Angels' Messages structured in the one message.
Daniel, chapter 2, the image test, a combination of church and state, is very clearly demonstrated there.
Daniel, chapter 3, is The Sunday Law.
We began in this series by noting that Sister White endorses the truths on these [1843 and 1850] Charts. We pointed out that she identifies that the Lord removed His hand from this [1843] Chart and then it was seen by the Millerites that the same Biblical evidence that had led them to predict 1843 was then recognized to identify 1844. She says that more than once.
So, she does not say that they were then led to see what they were teaching about the 2520 and the 2300 years was incorrect. She says that they then saw that the same evidence proved 1844 instead of 1843. So, she is placing her endorsement on the 2520, as well as the 2300 there.
If you do not make that initial recognition in her writings, then every other reference to the 2520 you will twist because of your preconceived ideas. But, if you understand that she puts her seal of approval upon that teaching, then you relate to all those other passages correctly.
For instance, when she says all the messages given from 1840 to 1844 are to be made forcible now, if you understand that she has put her seal of approval on the 2520, then it is easy for you to see one of the messages that is to be made forcible now is the 2520; but, if you do not see that, then you fight against even that quote, and there are several passages like that.
In terms of the Daily, Early Writings, page 74, she says that she was shown that those that gave the Judgment Hour Cry have the correct view of the Daily. Then we looked at the history of 1850 when James White published Crosier's wrong view of the Daily in September of 1850; and, then Sister White was given a vision in September of 1850 and said that there had been wrong views of the Daily being introduced and they would bring in confusion. James White immediately reprinted that Review and Herald and removed Crosier's teachings that the Daily represented Christ's Sanctuary ministry. And we also looked at passages where she said that particular doctrine, that the Daily represents Christ's Sanctuary ministry, came from angels that were expelled from Heaven.
She was given visions where she said they were to reprint a new Chart, because the Lord held His hand over a mistake in some of the figures on this [1843] Table (Chart); and, this Table, she said, should not be changed except by Inspiration. So, in 1850, this Table was corrected by Inspiration.
And on this [1850] Table, this [referring to the center column] is the column of the 2520 on this Table. Up here it says 677BC; down here, AD1844. They corrected the AD1843.
But, in this [center] column of the [1850 Table (Chart)] it says AD508, "Pagan Dominion or the Daily Taken Away." How clear is that?
And she says that this [1843 Table (Chart)] is a fulfillment of Habakkuk 2's Tables, and this [1850 Table (Chart)] is a fulfillment of Habakkuk 2's Tables.
And the time period that they were preparing this [1850] Chart, Otis Nichols was preparing this Chart, and the Whites were staying with Otis Nichols in that time period; and, they had some meetings where a Brother Hewett from Dead River came with a bunch of fanatical ideas, and her statement to Brother Hewett on one of these doctrines was that the 1335 was past. So, she identified in this history [reflected on the 1850 Chart] that the 1335 was fulfilled before this history. So, she placed her seal of approval on the Pioneer understanding of that.
Then, her endorsement in The Great Controversy, and a variety of other places, on Josiah Litch's presentation of the Sixth Trumpet, she says the collapse of the Ottoman Empire, the event exactly fulfilled the prediction. So, she places her endorsement on the understanding of Islam.
And today, most of the major personalities, particular out there in the television world of Adventism, they take the 1335 and the 1290 and they put it at the end of the world in a day-for-a-day fashion.
The Biblical Research Institute says the Pioneer understanding of the Trumpets is incorrect, that they are at the end of the world. They say that in writing. They reject the 2520, and of course they teach the understanding of the Daily that Sister White says came from angels that were expelled from Heaven.
So, that is where we started.
Then we began to look at line after line in order to see these truths on these Charts as typified in the Scriptures. This is [presentation[ No. 33B. This is getting into a month and a half of worships. So, as I was thinking about this, I thought, "You know, we ought to go through and pull some of these thoughts together before we proceed too much further.
So, here, when the message is empowered, is where we see a Divine Symbol coming down. All right?
And we looked at the story of Judas here, if you remember. And, Judas, one of the things that Judas taught us about this history from the empowerment to the close of the door [at Judgment] is that it is emphasizing a beginning and an end, not just for Judas but it is teaching the student of prophecy that in these histories that are laid in here that many times the histories will teach you something with the beginning and the ending message.
Judas, if you remember, started going in the wrong direction when Christ gave the sermon in John 6 about the Bread coming down out of Heaven. All right? And in John, chapter�6, when He is talking about the Manna, that is coming down out of Heaven right here [referring to the Divine Symbol].
And here, John 6, all by itself without considering Judas, after He gives the Manna over here [at the third waymark in Figure No. 58] he loses most of his disciples in John 6:66, marking The Sunday Law at the end of the world.
But with Judas, after the sermon on the Manna, which he did not like because he had a misconception about Christ's kingdom�we read that. We looked at it closely�he wanted an earthly, literal kingdom; but, he could realize that Jesus was talking about a spiritual kingdom and it was irritating to him.
But, then they end up at a feast at Simon's house, and at the feast at Simon's house, Judas really lost his direction there because of the humility of Mary washing Christ's feet.
So, you see, Judas here at the feast [second waymark], eats his last supper right here [third waymark]. He is at a feast, and what irritates him at that feast is that Christ was washing the Disciples' feet.
So, you see, what is the stumbling block for Judas at the feast is either Mary washing the feet or Christ washing the feet. Okay?
So, the Last Supper, this was Judas's last supper. Jesus ate a supper. He is going to eat a supper after that. We are going to eat, if we are faithful, a supper after that. The Disciples are going to eat a supper after that. This is Judas's last supper. We mark that because we are dealing with Belshazzar now, and Belshazzar goes down during his last supper.
So, the beginning and ending is worth noting.
And in this history [just before the second waymark], Judas's frustration with Mary washing Christ's feet was that, "Look at that perfume that she was wasting on His feet!" It was a lot of money that could go to feed the poor.
And it was in that same history where Jesus confronted the rich young ruler, and He said, "Go sell that you have and you will find eternal life." And Judas, we are told at that point, too, he lost it there: "We should have kept that rich guy with us, because then we would have had the finances to build a new church."
So, Judas here [at the second waymark] is talking about the establishing of an incorrect foundation of the church based upon human need, upon selfishness and not self-sacrificing love.
So, you can see that.
Now, what we are saying is, this history here [between the second and third waymarks of Figure No. 58], this is the history where the Everlasting Gospel was accomplished. Okay? This is where the two classes are going to be demonstrated.
And when you get to the Last Supper, Judas is representing the one class that goes out into darkness at the Midnight Cry.
All right. We looked at Ancient Israel and the year-day principle. Let's put "year/day" [adding to Figure No. 58 on the whiteboard].
And at the beginning of Ancient Israel, they rejected, they were in rebellion, to a rest. At the beginning�this is in agreement with Judas's beginning and ending lesson�they were rebelling against a rest here, and a rest here; Ancient Israel was. And both of these rebellions are marked in the Scriptures as the passages we turn to for the year-day principle.
Now, there are some people, no doubt, that are not familiar with proof-texting, line upon line. They are going to struggle with us taking these applications and applying them here at the end of the world; but, from here [first waymark] in the Millerite History, this is 1798, is it not, the Time of the End?
This is 1844 [third waymark].
One of the things that we learned about 1798 to 1844 was that it was 46 years. Right? And it is in these 46 years that the Lord raises up the temple of the Millerites that He is going to enter into covenant with.
And it was 46 days that Moses is on the Mount receiving instructions for raising up the temple.
But, Jesus in John 2, verses 18 through 19, when He tells the Jews, "Destroy this temple and in three days I will raise it up," that is where they said it was 46 years in the making. And, of course, it took Herod in remodeling the sanctuary 46 years. But, what Jesus was teaching us also in there is that these 46 years prophetically represents 3 days.
And how many chromosomes build the human temple? 46 chromosomes.
And the symbol of the covenant is the Two Tables of the Ten Commandments. Right? And one Table has 4 laws; the other has 6 laws = 4 / 6 (2 Tables).
So, the number 46 has to do with the temple, whether it is Herod's temple; Moses's tent sanctuary; the human temple, the temple that was raised up between 1798 and 1844. When you see the number 46 it is talking about the raising up of a temple that the Lord is going to enter into covenant with.
Are you with me?
FROM THE AUDIENCE: (Affirmations.)
BROTHER PIPPENGER: So, when you go back to the year-day principle, the rebellion of Ancient Israel at the beginning, this is where we find the year-day principle in both the beginning and at the end of Ancient Israel; but, they are rebelling against the Rest.
The Rest here [at the second waymark] is the rest addressed in Hebrews, the Rest of Grace. They would not enter into the Promised Land. They would not act upon faith, right?
But, the Rest down here [at the third waymark] was just before the destruction of Jerusalem, and that was the Sabbath. Jeremiah said had they kept the Sabbath, Jerusalem would have remained forever; but, they had rejected the Sabbath.
So, at the beginning of Ancient Israel and at the end of Ancient Israel, we have a rebellion against a rest.
And, of course, what we are saying is that at the beginning of modern Israel's accomplishment of the Everlasting Gospel here today, that the 2520 has been identified as the year-day principle by the theologians in Adventism. The first place in the Bible, they say, that the year-day principle is set forth is Leviticus 25 and 26.
So, when we are rejecting the 2520, if it is a true prophecy�and it is, without a doubt�then once again we are in rebellion to a rest; because, this was a resting of the land. And this is the rest that also corresponds with this history of Jeremiah 6:16, "Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest . . . ," because the foundational work begins right here [at the second waymark].
So, in Ancient Israel you are seeing a rebellion against the Rest at the beginning and a rebellion against the Rest at the end; and, those people that continue in their rebellion in Adventism against the 2520, they are going to receive the mark of the beast. They are going to reject the Sabbath at The Sunday Law: parallel histories, parallel histories.
And, it is not an accident that in these histories where you have the year-day principle, in reality the foundation �of the foundation; of the foundation [referring to the 1843 and 1850 Charts]� of William Miller is the year-day principle. If William Miller does not have the year-day principle to work with, you do not see any numbers on this [1843] Chart; you do not see this [1850] Chart; we are not talking about Millerite History.
So, the fact that both of the rebellions of Ancient Israel at the beginning and the end have to do with the two places in the Bible where we find the verses that establish the year-day principle, that is significant, too. It is tying Millerism into Ancient Israel.
Do you follow my logic?
Okay. So, in this rebellion by Ancient Israel, where do we find that? Where is the rebellion that they would not go into the Promised Land?
FROM THE AUDIENCE: Numbers.
BROTHER PIPPENGER: Numbers.
Numbers what?
FROM THE AUDIENCE: 14.
BROTHER PIPPENGER: Pardon me. 14 what?
FROM THE AUDIENCE: 14:32.
BROTHER PIPPENGER: Okay. It is Numbers 14:32 [14:34].
You should all know that. Right?
FROM THE AUDIENCE: (Laughter.)
BROTHER PIPPENGER: Okay. Do me a favor. Where is it down here [referencing the third waymark]?
FROM THE AUDIENCE: (No response.)
BROTHER PIPPENGER: In the rebellion of the Sabbath, right before Jerusalem is destroyed, where do we find that year-day principle?
FROM THE AUDIENCE: In Ezekiel.
BROTHER PIPPENGER: In Ezekiel what?
FROM THE AUDIENCE: 4:6
BROTHER PIPPENGER: 4:6.
So, down here [at the third waymark] it is Ezekiel 4:6; and down here [at the second waymark] it is Numbers 14:32 [14:34]. And 14 and 32 add up to 46 [14 + 32 = 46].1 But, some people do not like to see that, because they say, "The translators of the King James Bible, they weren't inspired." But, it is there.
So, in theses lines upon lines that we have been developing, we also got into the fall of Babylon and we found that with Nimrod, Nebuchadnezzar, and Belshazzar that they always reject a warning message. The warning message is coming through history with the fall of Babylon.
Then there is a divine pronouncement, and the divine pronouncement is marking their judgment. So, when you get down to here [right before the third waymark] the divine pronouncement is going to be marked and their judgment is going to be marked.
With Nimrod, what was the divine pronouncement and judgment? It is the scattering.
With Nebuchadnezzar, what was it? Seven times.
And with Belshazzar? MENE, MENE, TEKEL, UPHARSIN; it is the 2520.
Okay. So, for those of Adventism that are fighting against this message, we really are not paying attention to how soundly this message is put in place.
So, we are saying from 1798 to 1844, from 1798 through this history, in the Millerite History we have Daniel 1, 2, and 3: that is Daniel 1. But, it gets repeated here at the end of the world with Daniel 1, Daniel 2, and Daniel 3 with us.
And we are saying that after here [the third waymark] that Daniel, chapter 4, marks a what? A scattering.
40 YEARS
VERSE 40
40 DAYS OF CHRIST
1798 1844 1989
Beginning End
HEZEKIAH 2520 SUN
2520 REJECTED
ZEDEKIAH
Fall of Babylon 2520
7 Times 1863
Num 14:34 Scattering
Year/Day 2520 Eze 4:6 ( S c a t t e r I n g )
John 6 Rest Sabbath John 6:66
DANIEL 1 Judas 2 Rest 3 4
Time of the End Message Empowered Judgment
DAN 11:40 DAN 11:41
1989 THE SUNDAY LAW
Figure No. 58B.
And here�and we have not proved this yet; we are on our way to prove this�in 1863, the first truth that William Miller discovered�
Now, you know, today Vance Ferrell, he has put out an attack against the 2520. It is about as shallow as you are going to find, and he makes the claim that some woman taught the 2520 to William Miller.
And for me, it does not matter if some woman taught that to him, or if William Miller accepted it, understood it, and put it in place; but, I am not willing to go there. Because, William Miller says he came to the 2520. So, you have to determine, are you going to accept William Miller's testimony, who Sister White says angels of God repeatedly visited and directed the mind; or, Vance Ferrell's testimony? But, there are a whole bunch of people accepting Vance Ferrell's testimony.
So, in 1863, Daniel, chapter 4, begins.
This is divine logic, Brothers and Sisters. William Miller says the first truth he found was the 2520; and, the first truth to get set aside in 1863 is the 2520.
And we discussed yesterday that after the third waymark, you will see typified repeatedly a scattering. You have seven times of Elijah praying after the prophets of Baal are judged. You have seven days of Noah in the ark. You have the last part of the First Angel's Message identifying that the Millerites were going to have to understand the Sabbath, which they did in 1846.
BROTHER PIPPENGER: When did they accept the Sabbath?
FROM THE AUDIENCE: In 1846.
BROTHER PIPPENGER: And you have several places, like Nebuchadnezzar here in chapter 3, when he is going to throw Shadrach, Meshach, and Abednego into the fiery furnace. What does he do? He heats it "seven times [more]."
You also have Christ crucified, and then what does He do? He rests on the Sabbath; He rested on the seventh day.
And at the end of the seventh day, what does He do? He is resurrected. Right? But, the church cannot touch Him, can she? The church cannot touch him, because He has to go to His Father, and then He comes down [referencing the second waymark] and empowers the message in His history. Remember, we went through that, and we are going to deal with that in these notes when we get to them; so, I will not go there.
So, in this history here [from 1863] we see a scattering begins. It is marked, and this is the scattering of William Miller's dream that has been marked repeatedly.
And that brings us down here to 1989. This is Daniel, chapter 4.
I am trying to dredge up other lines that we have dealt with that would be good to put in there.
I do not know that we are all caught up on where I want to get us caught up on. We dealt with Judas, Ancient Israel, modern Israel�what else did we deal with that I am forgetting?
FROM THE AUDIENCE: A lot!
BROTHER PIPPENGER: Pardon me? A lot? Okay.
So, we will take up these notes tomorrow; but, I am going to take some of these notes and deal with them right now. We have dealt with this before; but, I want to put it back in place and take it just a little bit farther, where we are going next.
All right. When Jesus came down after ascending to His Father, how long did He stay with the Disciples and teach them?
FROM THE AUDIENCE: Forty days.
BROTHER PIPPENGER: Forty days.
So, right in this history [at the third waymark (see Figure No. 58B)], we have the number�40 marks, 40 days for Christ. And we are saying�I am keeping it simple; we have it in the notes�what we are saying is that the judgment for Adventism at the end, it is The Sunday Law; it is the Sabbath Rest.
And The Sunday Law, that is Daniel 11, verse 41.
Daniel 11:40 begins back here in 1989, when the Dirt Brush Man comes in and begins to sweep out the garbage.
So, from 1989 until The Sunday Law you are in the history of what verse?
FROM THE AUDIENCE: Forty.
BROTHER PIPPENGER: Verse 40.
Right? Okay.
Zedekiah
So, I hope that we have already set in place that the three kings that lead to the destruction of Jerusalem are representing the Three Angels' Messages: Jehoiakim, Jehoiachin, and Zedekiah. Upon many witnesses we did that. We went through the prophetic chains. Okay? It is always followed by a disappointment. They were carried to Babylon. There is always a fourth marked, and that would be Nebuchadnezzar.
So, at the top of the page in your notes concerning Zedekiah, it says from Prophets and Kings, page 422,
"Within a few short years the king of Babylon was to be used as the instrument of God's wrath upon impenitent Judah. Again and again Jerusalem was to be invested and entered by the besieging armies of Nebuchadnezzar. Company after company�at first a few only, but later on thousands and tens of thousands�were to be taken captive to the land of Shinar, there to dwell in enforced exile. Jehoiakim, Jehoiachin, Zedekiah�all these Jewish kings were in turn to become vassals of the Babylonian ruler, and all in turn were to rebel." Prophets and Kings, 422.
Now, go to Jeremiah 10, verses 1 through 10. What we are saying about this is that this is the three waymarks that lead to The Sunday Law. Okay? This is the First Angel's Message, Jehoiakim; the Second Angel's Message, Jehoiachin; and, the Third Angel's Message, Zedekiah. And we are approaching this from our argument that Daniel is the only prophet that is associated specifically with Jehoiakim alone; and, therefore, Daniel represents the First Angel's Message. We already dealt with that.
But, we said that Ezekiel represents the Second Angel's Message. We have not proved that. We just put it out there.
But, I want you to see that Jeremiah is the prophet that represents the Third Angel's Message.
And you may not have remembered it, but in this worship series we have read quotes from the Spirit of Prophecy where Sister White says, when it comes to the Third Angel's Message�she does not say it like this. She does not say, "When it comes to the Third Angel's Message"�but, when it comes to the Third Angel's Message, all the Messages are to be combined. She uses the word combined. She uses united. She uses the word blended.
So, when you come to the Third Angel's Message she has taught us�and we have read this more than once�that you cannot have a Third without a First and a Second; but, when you arrive at the Third Angel's Message, they all have got to be there.
So, when you go to Jeremiah, chapter 1, beginning at verse 1, it says,
"1The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: 2To whom the word of the Lord came in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign. �3It came also in the days of Jehoiakim"�there is the First Angel's Message�"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, the three kings that he mentions here are Josiah, Jehoiakim, and Zedekiah; but, there were other kings there in that history. All right? So, what he is doing in that history is he is letting us know that he is the prophet to the three kings that conclude with Zedekiah, the Third Angel's Message. You know, there are more than three kings from Josiah to Zedekiah.
Verse 3:
�"3It 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.
"4Then the word of the Lord came unto me, saying, 5Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations."�
Is that not part of the story of the Third Angel's Message?
Because, it first confronts Adventism, and then it goes to the nations; and, this is what Jeremiah's message is. He is there when Jerusalem is being destroyed, and then he carries the message to all the nations of the world and makes them drink the cup. You read that in Jeremiah, right? So, Jeremiah is the prophet that is dealing with God's flock and then the other sheep that are not of this flock. He is the Third Angel's Message.
Verse 6:
�"6Then said I, Ah, Lord God! behold, I cannot speak: for I am a child."�
What does that mean? Stammering lips; a child has stammering lips. This is not the ordained leadership of Adventism; these are those that are called, with stammering lips.
�" 7But the Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. 8Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord. 9Then the Lord put forth his hand, and touched my mouth. And the Lord said unto me, Behold, I have put my words in thy mouth. 10See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant." Jeremiah 1:1-10 (KJV).
Forty: Forty Days: Verse Forty and 1840
So, in your next quote from Prophets and Kings concerning Jeremiah as the messenger of the First, Second, and Third Angel's Messages [indicating the first, second, and third waymarks in Figure No. 58B], because they are all blended, Jeremiah is the messenger of all three because he is the messenger of the Third.
"For forty years"�
It says for how many years did Jeremiah?
FROM THE AUDIENCE: Forty years.
BROTHER PIPPENGER: Forty years.
�"For forty years Jeremiah was to stand before the nation as a witness for truth and righteousness. In a time of unparalleled apostasy he was to exemplify in life and character the worship of the only true God. During the terrible sieges of Jerusalem he was to be the mouthpiece of Jehovah. He was to predict the downfall of the house of David and the destruction of the beautiful temple built by Solomon. And when imprisoned because of his fearless utterances,"�
Are God's people going to be imprisoned in the Third Angel's time period?
FROM THE AUDIENCE: (Affirmations.)
BROTHER PIPPENGER: Why? Because of the message that they are proclaiming.
�"he was still to speak plainly against sin in high places. Despised, hated, rejected of men, he was finally to witness the literal fulfillment of his own prophecies of impending doom,"�
He is going to see The Sunday Law.
�"and share in the sorrow and woe that should follow the destruction of the fated city." Prophets and Kings, 408.
The Plain of Dura
Okay. Now, just to deal with Zedekiah, the theologians of Adventism, the theologians of the world, are not really willing to claim this but they can see it. They can see the inference of where we are going here. We are switching gears here a little bit.
And I may not claim it, but I think so and I think I just claimed it.
Prophets and Kings, page 447, says speaking of Zedekiah, the last king, the Third Angel's Message, the leadership of who?
Who does Zedekiah represent at the end of the world?
FROM THE AUDIENCE: Adventism.
BROTHER PIPPENGER: The leadership of Adventism.
Okay. Does he represent the stammering lips; does he represent Jeremiah?
Are there two classes in Adventism?
FROM THE AUDIENCE: (Affirmations.)
BROTHER PIPPENGER: What is going to happen to Zedekiah?
He is going to watch his family murdered in front of him, and then his eyes are going to be put out.
Why? Because, he desecrated the Sabbath. That is the story of Ancient Israel. Right? So, he is going to receive the mark of the beast. He is that guy.
"The unrest caused by the representations of the false prophets brought Zedekiah under suspicion of treason,"�
Zedekiah is giving his message about the doom of Jerusalem. He is telling them. There is a point in time when Jeremiah is telling them, "You just need to be submissive to Nebuchadnezzar. If you submit to his governing you, it will be a yoke of wood." That is why Jeremiah was wearing the wooden yoke, to teach that lesson with an object lesson.
But, he says, "If you rebel against Nebuchadnezzar, he is going to put an iron yoke upon you and carry you away into Babylon."
And there were a bunch of false prophets that were raised up against Jeremiah, saying, "The Lord is going to deliver us."
And it was getting to such a point that Nebuchadnezzar was hearing about it, that "The Jews are actually thinking that they are going to overthrow me?" This is Nebuchadnezzar thinking�okay?�"I am going to deal with them!"
So, it reached a point in time because of the false prophets that Zedekiah, he needed to make peace with Nebuchadnezzar. That is what this paragraph is dealing with, this history.
�"The unrest caused by the representations of the false prophets brought Zedekiah under suspicion of treason, and only by quick and decisive action on his part was he permitted to continue reigning as a vassal. Opportunity for such action was taken advantage of shortly after the return of the ambassadors from Jerusalem to the surrounding nations, when the king of Judah accompanied Seraiah, 'a quiet prince,' on an important mission to Babylon. Jeremiah 51:59."�
Who accompanied him on an important mission to Babylon?
Who accompanied the quiet prince?
The king of Judah.
Who is the king of Judah?
Zedekiah went to Babylon in this history.
�"During this visit to the Chaldean court, Zedekiah renewed his oath of allegiance to Nebuchadnezzar." Prophets and Kings, 447.
How do you renew your oath of allegiance to Nebuchadnezzar?
Well, you bow down to the idol that he has built and called everyone in to see. Okay?
So, what I am saying is�this is the next thing, from The Seventh-day Adventist Bible Dictionary, volume 8, 1206�they even acknowledge it; but, they are not willing to say it. It says.
" . . . and in his 4th regnal year he [Zedekiah] went to Babylon himself, probably for the same purpose [to reassure Nebuchadnezzar of his loyalty]. It is possible, though purely conjectural, that this visit may have been connected with the dedication of the great image erected in the plain of Dura (Daniel 3)." The Seventh-day Adventist Bible Dictionary, volume 8, 1206.
See, they [theologians] know it; but, they are using the historical-critical method. But, Brothers and Sisters, if you are using line upon line proof-texting, you know that the third king Zedekiah, he is representing those people in Adventism that receive the mark of the beast; and, sure, enough, Zedekiah actually went to Daniel, chapter 3, and bowed down to the image. You can see that with proof-texting.
And you can even see it with your historical-critical method, but you have not got the guts to say it because you do not know how to prove it; because, you do not know how to bring line upon line together to prove it.
All right. Skip over the next long quote and go to "Hezekiah's First Sign�The 2520."
The 2520
Who is Hezekiah?
In this history we are dealing with the Book of Daniel, typifying the truths on these [1843 and 1850] Charts. We are showing that the Book of Daniel is present truth. It is illustrating the history of Adventism to the very letter; but, when you get to Daniel, chapter 4, then you see William Miller's dream and the covering up of the foundational truths. So, in this sense you have to look at that to see these Charts typified in the Book of Daniel. These are the truths that are covered up in 1863 and that the Dirt Brush Man begins to unseal in 1989.
And that is in the Book of Daniel. We are looking at that from that point of view.
But, we are emphasizing the 2520. So, go to Jeremiah 34, beginning at verse 8�and we will deal with Hezekiah in a minute. We are still dealing with Zedekiah. I need to read my notes.
Verse 8 says,
"8This is the word that came unto Jeremiah from the Lord, after that the king Zedekiah had made a covenant with all the people"�
In this history leading to the destruction of Jerusalem, Zedekiah, the third king, the one that represents Adventists that receive the mark of the beast, in this history here, in Jeremiah 34, verse�8, Zedekiah had made a covenant with all the people.
�"which were at Jerusalem, to proclaim liberty unto them; 9That every man should let his manservant, and every man his maidservant, being an Hebrew or an Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother. 10Now when all the princes, and all the people, which had entered into the covenant, heard that every one should let his manservant, and every one his maidservant, go free, that none should serve themselves of them any more, then they obeyed, and let them go."�
What is Zedekiah doing? He is saying, "We need to keep the statutes of Leviticus 25 and 26." Zedekiah is upholding the statues where we find the 2520 time prophecy, as he is approaching The Sunday Law. He is upholding it. This is in the record. This is what he is doing.
Verse 11:
�"11But afterward they turned, and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids."�
They accepted the 2520 and then they rejected it.
Verse 12:
�"12Therefore the word of the Lord came to Jeremiah from the Lord, saying, 13Thus saith the Lord, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying, 14At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear."�
Okay. This is the statutes. This is called the Year of Release. This is in Deuteronomy.
Some of the theologians right now, if they were watching this, they would be wiggling, saying, "You know, he is talking about Deuteronomy and he is claiming it is Leviticus 25 and 26."
Well, Deuteronomy is talking about the Year of Release, but Sister White says that Leviticus�25 and 26 is dealing with the Year of the Great Release. She ties them together, not me: line upon line.
�"15And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name: 16But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom he had set at liberty at their pleasure, to return, and brought them into subjection, to be unto you for servants and for handmaids. 17Therefore thus saith the Lord; Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth. 18And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof, 19The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf; 20I will even give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth. 21And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which are gone up from you. 22Behold, I will command, saith the Lord, and cause them to return to this city; and they shall fight against it, and take it, and burn it with fire: and I will make the cities of Judah a desolation without an inhabitant." Jeremiah 34:8-22 (KJV).
The Year of Release
In your notes, from Deuteronomy 15, verses 9 through 12, you will see the statute that they put in place as The Sunday Law was approaching, as Nebuchadnezzar was approaching in the time of Zedekiah. It is called the Year of Release. Every seventh year you are to let the slaves go free.
"9Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. 10Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. 11For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.
"12And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee." Deuteronomy 15:9-12 (KJV).
But, in Leviticus 25, that is expanded. When you get to seven cycles of seven years, you get to the time of the Jubilee. Then you have what is called the Year of the Great Release. You cannot separate them. When you are rejecting the Year of Release, you are rejecting the 2520.
Sister White says in Patriarchs and Prophets, page 533,
"To the poor, the seventh year was a year of release from debt. The Hebrews were enjoined at all times to assist their needy brethren by lending them money without interest. To take usury from a poor man was expressly forbidden: 'If thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.' Leviticus 25:35�37. . . .
"After 'seven sabbaths of years,' 'seven times seven years,'"�this is Leviticus 25�"came that great year of release�the jubilee. 'Then shalt thou cause the trumpet of the jubilee to sound . . . throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.' Leviticus 25:9, 10." Patriarchs and Prophets, 533.
So, what I want you to see down here [at the third waymark], when we are dealing with Zedekiah, Zedekiah being the third king, it is marked in there that they reject the 2520. Do you see it?
Now we will deal with Hezekiah.
Hezekiah's First Sign�The 2520
Hezekiah. Everyone remembers the story about why the Babylonians came to Jerusalem. Right?
FROM THE AUDIENCE: (No response.)
BROTHER PIPPENGER: Right?
Hezekiah was going to die. Isaiah says, "Prepare to die."
Hezekiah pled with the Lord, "I don't want to die."
He should have died. He lived another 15 years, and when he died Manasseh was 12�years old. If he would have died, there would have been no Manasseh. That says enough right there. Manasseh was a bad guy.
But, when Isaiah comes back in and says, "The Lord has given you another 15 years," he gives him a sign. What is his sign?
The sun goes back so many degrees.
So, we are going to look at Hezekiah here, and Hezekiah is definitely part of the story of Daniel; because, it is Hezekiah's prophecy immediately thereafter that is given to him that "Your offspring are going to be carried to Babylon as eunuchs in the house of the king." It is this experience, connected with this sign, that produces the prophecy that when it is fulfilled marks the Time of the End in Daniel, chapter 1.
Are you with me on that?
FROM THE AUDIENCE: (Affirmations.)
BROTHER PIPPENGER: So, how many signs are noted in Hezekiah's life?
There are two. There is one at the beginning and one at the end.
Prophets and Kings, page 360, says:
"The land of Judah had been laid waste by the army of occupation, but God had promised to provide miraculously for the needs of the people. To Hezekiah came the message: 'This shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of Mount Zion: the zeal of the Lord of hosts shall do this." Prophets and Kings, 360.
So, what was his sign?
2 Kings 19:29
Well, if you go to 2 Kings 19:29, you can see what Sister White just quoted from.
"29And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof." 2�Kings�19:29 (KJV).
Leviticus 25:20-22
But, if you go to Leviticus 25, you can see where this was originally put in place. Leviticus 25, verses 20 � 22 is speaking about the Year of Rest, the land resting. And it says,
"20And if ye shall say, What shall we eat the seventh year? Behold, we shall not sow, nor gather in our increase: 21Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. 22And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store." Leviticus 25:20-22 (KJV).
This is the promise of letting the land rest, the promise associated with the 2520.
And so at the beginning of Hezekiah's life, he is given a sign, and his sign is the 2520.
Do you see it?
Hezekiah's Second Sign�The Sun
And you have already acknowledged what his last sign (his first sign) was.
2 Kings 20:8-11
What was his last sign (his second sign)? It was the Sun.
"8And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? 9And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? 10And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. 11And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz." 2 Kings 20:8-11 (KJV).
Okay. This is a second testimony to Ancient Israel first rejecting the Rest [second waymark] and then rejecting the Rest [third waymark]: the Rest [of Grace] of Hebrews 3 and 4 of entering into the Promised Land for Ancient Israel, the Rest of the Sabbath for Ancient Israel; the Rest for us of the 2520, and the Rest of the Sabbath for us; the Rest of Hezekiah's 2520, the Rest of the Sun for Hezekiah�line upon line.
To think the 2520 is not typified in the Scriptures is to partake of Isaiah, chapter 6. Go to Isaiah, chapter 6, with me for a moment, verse 8. It says,
"8Also I heard the voice of the Lord, saying, Whom shall I send and who will go for us? Then said I, Here am I, send me." Isaiah 6:8 (KJV).
Now, go back up to verse 3. It says,
"3And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory." Isaiah 6:3 (KJV).
We are going to deal with that next week, the Lord willing.
Sister White confirms verse 3, that this is the Earth being full of the Lord's glory when the Angel of Revelation 18 descends. It would have to be if you are a proof-texter. Verse 3 is marking the time when the Earth is full of the glory of the Lord. That is Revelation 18.
So, in the Revelation 18 time period, which is the Latter Rain time period, which is the Sealing of the 144,000 time period, Isaiah is representing those people that are given a message.
And where does Isaiah's message begin? Well, it begins in verse 1. It says, "In the year that king Uzziah died . . ."
I saw now that we have just established it, and we will deal with it more next week. This is September 11, 2001; this is Revelation 18. If you are not willing to buy into 9/11 yet, at least it is Revelation 18. We can show that clearly. We will do that next week.
But, when the Angel of Revelation 18 comes down, it is the same time that Uzziah died.
You know, Uzziah is one of only two times where there were two kings reigning simultaneously.
Yeah, you might argue that David and king Saul were both anointed, but they were not reigning simultaneously.
The one time that a king was reigning simultaneously with another king was when [Adonijah] wanted to become king. Right? And they came in and told David, and what did David do? He very quickly anointed Solomon as king.
Was David still alive?
FROM THE AUDIENCE: Yes.
BROTHER PIPPENGER: So, you had king David and king Solomon reigning simultaneously.
In the time of Uzziah, Uzziah, he reigned for 52 years and he was a good king and he was a prosperous king. If you go into Sister White or the Bible historians, Uzziah was a prosperous good king; and, he decided to combine church and state. He went into the temple and wanted to do an offering, combining church and state. And what happened to him?
He received the mark of the beast. He got leprosy in his forehead and he fled out, and he went into a house and stayed there for the rest of his life and his son Jotham began to reign.
So, there are only two times when there are two kings ruling. And what I am going to suggest to you next week is that the United States is a kingdom that is made up of two powers. Solomon and David is the beginning of the United States, and Uzziah and Jotham is the end of the United States; and, Uzziah represents the prosperity of the United States. And when the Mighty Angel comes down out of Heaven is the year that Uzziah died (9/11). The economic structure of Planet Earth started going down.
And Isaiah, representing us, is given a message. Verse 8:
"8Also I heard the voice of the Lord, saying, Whom shall I send and who will go for us? Then said I, Here am I, send me. 9And he said, Go, and tell this people,"�
This is the message for Adventism.
�"Hear ye indeed, but understand not; and see ye indeed, but perceive not. 10Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." Isaiah 6:8-10 (KJV).
If you can see this kind of evidence [referring to Figure No. 58B] and still sit there on your pew or in your chair and say that the 2520 is not typified in the Scriptures, that the Two Tables of Habakkuk are not typified in the Scriptures, then these verses are for you.
Shall we pray?
Benediction: Heavenly Father, we want to be those that are anointed that our eyes may see. We want the wax removed from our ears. We want to hear these things. We want these things to change us. We want to be among those represented by Jeremiah that carry the message not only to Adventism but to the nations of the world. We ask that you would make this a possibility for us. Set before us the things that we need to do individually to be allowed to participate in this sacred work that all the prophets wish to be participants of, and then give us the courage to accomplish those things in our experience that we might be fit vessels to carry this message to your church and to the world. In Jesus's name, amen.