Habakkuk's Two Tables #91
Presented by Jeff Pippenger
Invocation by Brother Jeff Pippenger: Heavenly Father, we thank you the night's rest and bringing us together again this morning that we might begin our day studying together with you. As we do this, we ask that you would prepare us to hear your Voice. Forgive us of any transgressions that are preventing us from focusing in on what you have for us. We ask that you would pour your Holy Spirit out upon us. We want the atmosphere of Heaven here with us. We ask that you would allow the holy angels to fill this room and give them permission to keep away the distractions and any problems that may arise in the work that we are doing here. Take control of my words and my thoughts, as well as my brothers' and sisters', so that we can share this message and understand it the way you see fit. We continue to pray for Brother Emiliano and remember this morning that this the preparation day, and we would ask that you help us resolve everything that needs to be done before the sacred hours arrive. In Jesus's name, amen.
Conclusion (Continued)
BROTHER PIPPENGER: For this series of presentations of Habakkuk's Two Tables, there are several nice subjects scattered throughout it; and, as we are coming to a conclusion, we are trying to gather them together.
And, although it was a long time ago, those of us that have been following may remember that we have taken time to specifically to cover the Book of Daniel from the prophetic approach very well. We went through Daniel 1 and showed that Daniel 1 is the First Angel's Message of Revelation 14, and that Daniel 2 is the Second Angel's Message of Revelation 14, and that Daniel 3 is the Third Angel's Message of Revelation 14.
We showed that Nebuchadnezzar's dream in Daniel, chapter 4, which was his second dream (Nebuchadnezzar's first dream was in Daniel, chapter 2); so, Daniel, chapter 4, is his second dream. We showed that that is typifying William Miller's second dream. William Miller's second dream was the scattering of Adventism, the covering up of the foundational truths.
And Daniel, chapter 4, of course, is Nebuchadnezzar being scattered for seven times. So, we showed that Daniel, chapter 4, is the history of Adventism, from 1863 until 1989, the Time of the End.
And then we showed that Daniel, chapter 5, is representing the end of Adventism; it is being tested by the beginning of Adventism. The beginning of Adventism in the Millerite History is testing the end of Adventism, just like Belshazzar was being tested by his beginning history which was Nebuchadnezzar.
So we have placed chapters, 1, 2, 3, 4, and 5 of Daniel in the context of present truth here at the end; and, then we also took up Daniel, chapter 6, of Daniel in the lions' den, and showing that this is the persecution during The Sunday Law crisis.
So, we placed earlier on the first six chapters of Daniel in a prophetic setting, which is not typically done in Adventism, bringing in the Present Truth Message for our day and age into those chapters.
And, then we have recently been taking up Daniel 7 in connection with Daniel 8 to show that Daniel 8 is identifying the counterfeit system of worship throughout history, and focusing in on the Daily to show this, also, is prefiguring the testing question here at the end of the world.
We spent a little bit of time in Daniel 9 showing that Daniel's prayer was in response to the requirements set forth in Leviticus 26, of the requirements identifying how you can come out of the scattering of the 2520, if you choose to do so. The instructions in Leviticus 26 of what God's people were to do when they found themselves in the scattering condition are fulfilled in Daniel, chapter 9.
And this, of course, is telling us that Daniel understood the 2520, at least by this point. He begins in verse 2 by saying that he understood by books the number of years they were going to be in captivity; and, the books that he was studying, he references Jeremiah and Moses.
The 70 years of Jeremiah's is connected thereafter by Ezra and 2 Chronicles 36:21 with Leviticus 26 and the resting of the land. We have looked at that.
We have looked at the two visions in Daniel 8, the mareh and the châzôn, and also identified that those two visions connected with each other and also the "matter" in Daniel 9 and the "thing" in Daniel 10. Those are the châzôn, in contrast with the mareh.
So, we have seen that the mareh and the châzôn is also represented as the dâbâr in the châzôn; and, by the time Daniel gets to verse 1 of chapter 10, that he is representing God's people at the end of the world that understand both the châzôn and the mareh.
And then we walked down through chapter 10 of Daniel, showing that he is representing God's people in the time of the Investigative Judgment; and, he gets to the point where the separation is taking place in Adventism, based upon God's people's response to the marah vision, the revelation of not simply Christ in the Sanctuary but the revelation of our own condition in relation to Christ in the Sanctuary.
And, we have dealt with Daniel 11:40-45, also, in this series, which is all based upon Daniel 11. Because, we have dealt with much of the history in Daniel 11, that will be repeated; and, we have looked at much of that history, and we have referred to much of that history throughout this presentation. So, we have covered Daniel 11.
Daniel 12
We still, in order to bring together this one teaching out of Habakkuk's Two Tables to a conclusion, we are dealing with Daniel 12 now. And, in order to deal with Daniel 12, we are going to go back and look at some things that we have already looked at.
I will give you the reason that we are doing it as we start that is not in your notes.
If you will, go to Daniel, chapter 10, verse 1.
We are not going to spend time there. I just want to show you one thing and then we will move away from it, and we have mentioned this before as well, but we are going to remind ourselves of it again.
We have taken time more than once to show that when a prophet becomes part of the vision, he is illustrating God's people at the end of the world, either the Millerites or the 144,000, but generally both.
And, Daniel's last vision being chapters 10, 11, and 12, the first thing that we are told about Daniel in verse 1 of chapter 10 is that he represents God's people at the end of the world that have an understanding of both the châzôn (the vision of prophetic history), and the mare, (the vision of Christ in the Most Holy Place as the High Priest).
Verse 1 says,
"1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel,"—
That word thing is dâbâr. It is another way Daniel expresses the châzôn vision. You can show this from going back into chapter 9.
—"a thing [a dâbâr] was revealed unto Daniel, whose name was called Belteshazzar; and the thing"—that is dâbâr—"was true, but the time appointed was long:"—
The time appointed for the dâbâr allows you to see that this is the châzôn; because, when the châzôn is mentioned, it is the vision that is long because it is the vision of prophetic history.
—"and the thing was true, and the time appointed was long: and he understood the thing [the dâbâr],"—
He understood the châzôn here.
—"and had understanding of the [mareh] vision." Daniel 10:1 (KJV).
So, the first thing that Daniel's last vision tells us, and based upon the rule of first mentioned, this is one of the most important things about his last vision, is that he understands both the vision of prophetic history and the mareh.
So, if you go to Daniel 12, verse 7—really starting in verse 6, it says,
"6 And one said to the man clothed in linen, which was upon the waters of the river,"—
Who is the man upon the waters?
FROM THE AUDIENCE: Christ.
BROTHER PIPPENGER: Palmoni (Christ).
—"How long shall it be to the end of these wonders?"—
And, I do not want to mislead you. I do not know of any Hebrew justification for me saying in verse 5 that the man on the waters is Palmoni. I am doing that by context; but, it is Christ.
Verse 6:
—""6 And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? 7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. 8 And I heard, but I understood not:"—
The first thing that we are told about this vision is that Daniel has understanding of the châzôn vision and the mareh vision; but, here in chapter 12, Daniel does not understand this vision. Therefore, Daniel here is not Daniel; he is representing God's people at the end of the world that do not understand this vision. They want to, but they do not.
But, we know, right at the first thing in this vision we are told is that Daniel understands these things.
Do you see the contradiction?
If you are going to insist that this is Daniel, period, from the beginning to the end, then you have found a contradiction in God's Word; and, there are no contradictions in God's Word. This contradiction is eliminated when you understand that when the prophets become part of the prophecy, they are representing God's people at the end of the world. And, this is not just a casual reference; this is emphasized.
Verse 8, and it says,
—"8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 0 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end." Daniel 8:6-9 (KJV).
Okay. We are going to come back to Daniel 12, the Lord willing, but we are going to take some time now to review things that we have studied before, a little bit more completely, in order to really put a defense down that when a prophet becomes part of the prophecy, he represents God's people at the end of the world.
After we put in a couple of lines to defend that, then we can return and make our arguments about what Daniel is representing here at the end of the world. It is not himself; it is both the Millerites and it is us.
And William Miller, when he started studying the Bible, he did not understand the 2520. And we have already taken the time to show that this reference of the "times, time, and an half" is a reference to the 2520, the scattering of the power of the holy people. Okay? This is not simply the 1260 years of Papal rule; this is the second half of the trampling down of the Northern Kingdom. And when William Miller came upon this in his studies, he did not understand it, but he wanted to.
And furthermore, in this same vision Gabriel told Daniel, in verse 14 of Daniel 11 that his purpose was to make him understand what was going to happen to God's people in the latter days. So, in this chapter 12, where Daniel is representing the William Miller and the Millerites, he also will come to understand the Daily down here in verses 11 and 12; and in so doing, he is going to understand AD508, 538, 1798, and 1843. And 1843 brings you to the first disappointment, the Tarrying Time, in the Millerite History; and, that Tarrying Time, we saw yesterday, is prefiguring the Tarrying Time of September 11, 2001.
So, William Miller, when he was first studying these things, he did not understand them; he wanted to. And it is represented in this chapter that the Millerites came to understand these things.
But, as they are understanding these things, in verse 10 it says,
"10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand." Daniel 12:10 (KJV).
This is telling us that the understanding of these truths in the Millerite History is the testing messages that produce the two classes of worshippers on October 22, 1844; but, also telling us that at the end of the world (for Daniel is representing God's people at the end of the world) these very same truths (the 2520, the Daily, the Tarrying Time, the Midnight Cry), these truths that are connected to these three time prophecies in Daniel 12, will also be the testing message for God's people at the end of time, as represented on these [1843 and 1850] Charts: "Many shall be purified, and made white, and tried." And, of course, in that statement, purified, you are purified when you come to the foot of the cross. And then you are made white, which is the Righteousness of Christ; and, then you are tried. That is the threefold message, the threefold work of the Holy Spirit to convict of sin (you are purified), and Righteousness (you are made white), and judgment to come (that is John 16:8, and you are tried). That is the First Angel's Message: "Fear God." It is the Second Angel's Message, "Give Him Glory." You give Him glory when you are manifesting Righteousness. "For the hour of His Judgment is come."
So, this threefold testing process is here in verse 10. It is the threefold testing process that confronted the Millerites and confronts us; but, this testing process both in their history and in our history is connected to the prophetic truths that are in Daniel 12, which is the 2520; but, the 2520 is cloaked in Daniel 12. It is "times, time, and an half" of time; so, it is the 1260. It will become a test for Adventists at the end because they will accept the 1260, but they are unwilling to accept that this is an expression of just the second half of the 2520. There is their test over the 2520.
It was a test for Miller because he had to come to understand it and then present it.
And then the Daily, in AD508 down in verse 11, they [the Millerites] were tested because they had to understand that truth and proclaim it. We [Adventism] are tested because, hey, we do not think the Daily is Paganism any more. We think it is Christ's Sanctuary ministry; and, we think it is okay to take a satanic symbol and turn it into a godly symbol; no problem. We are being tested over that one.
And they [the Millerites] were tested over the first disappointment, the Tarrying Time; and, we are going to be tested over our Tarrying Time, which is September 11, 2001.
This testing process is the subject of Daniel 12.
And it is not Daniel that is there in Daniel 12; because, we are told the first thing in this vision that he had an understanding of all these things, but here he is representing people that do not have understanding.
So, we want to go back—well, I just did Daniel 12. We probably do not need to go any further. I was going to go and make my arguments about when a prophet becomes part of the vision, and come back and tell you that very same thing.
Revelation 10:8-11
But, we will go now and make our point. Go to Revelation 10.
And all these things we have said more than once in Habakkuk's Two Tables, and I do not care that we have done this several times. You will have to do it several times, and it is better to approach it from different direction; it starts to settle in.
And I am personally under the conviction that this is truth; so, I want those people that are watching these things to understand that they are truth.
In Revelation 10, verse 8, it says,
"Chapter 10:8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10 And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey, and as soon as I had eaten it, my belly was bitter. 11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.
"Chapter 11:1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. 3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth." Revelation 10:8-11; 11:1-3 (KJV).
In The Seventh-day Adventist Bible Commentary, volume 7, page 971, Sister White is going to comment about the Seven Thunders; so, we want to put this in the record here as we investigate these verses here. It says,
"The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan."—
So, if you go to verse 2 of Revelation 10, this Mighty Angel comes down in verse 1, and it says, "2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth." Revelation 10:2 (KJV).
Sister White has just explained to us that this is Jesus Christ. And I know that you know this, but we are just putting it in the record; because, she just said the Mighty Angel is "no less a personage than Jesus Christ," and he set "His right foot on the sea, and His left foot upon the dry land." So, we know that this Angel that comes down in Revelation 10 is Jesus Christ.
Continuing on from The Bible Commentary, it says,
—"This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth."—
And even the Protestant world is going to receive the strong delusion; but, the strong delusion is a component of Judgment. During the Judgment testing time, those that reject the testing message will receive strong delusion, and the Judgment testing time is progressive, and Judgment begins with the House of God. So, the very first arrival of the strong delusion is in the churches of Adventism.
—"Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth."—
Now, this next passage where Sister White is quoting from Revelation 10 is very significant, very important.
—"After these seven thunders uttered their voices,"—
You will notice—go to Revelation 10 again, in verse 3, after Jesus comes down and puts His left] foot on the earth and [His right] foot on the sea, it says, "3 And cried with a loud voice,"—Jesus did—"as when a lion roareth:"—
Have you ever stood in the right spot in a canyon and scream out and hear your echo? Okay. That is what is happening here.
He cries with a loud voice—"and when he had cried, seven thunders uttered their voices."
Okay. He does not give the Seven Thunders. He cries and they respond: "4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not." Revelation 10:3-4 (KJV).
Okay. So, whatever the Seven Thunders are, they are sealed up. It is the only thing in the Book of Revelation that is sealed up, except for the book that is sealed with seven seals. But, in chapter 5, the Lion of the Tribe of Judah has prevailed to open that book and He begins to open that book, one seal at a time. So, that book is unsealed in the Book of Revelation. The only thing that is sealed up is the Seven Thunders.
So, if we go back to our notes, the second paragraph, it says,
—"After these seven thunders uttered their voices, the injunction"—
What does injunction mean? A command.
—"the injunction comes to John as to Daniel in regard to the little book:"—
So, now, Sister White—this is not myself or any of the people that are presenting this message. Sister White now says the command to seal up the Seven Thunders is the same type of command that Daniel received to seal up his book: "Daniel, seal up your book until the time of the end. Many shall run to and fro, and knowledge shall be increased." Sister White is here saying that the sealing up of the Seven Thunders is parallel to the sealing up of the Book of Daniel.
—"After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: 'Seal up those things which the seven thunders uttered.' These relate to future"—doctrines.
FROM THE AUDIENCE: Future events.
BROTHER PIPPENGER: To future events.
These relate to future events. The Seven Thunders relate to future events.
—"future events which will be disclosed"—randomly.
FROM THE AUDIENCE: In their order.
BROTHER PIPPENGER: —"In their order."—
The Seven Thunders represent future events, and they have a specific order in which those events arrive.
FROM THE AUDIENCE: Amen.
BROTHER PIPPENGER: But, these events are in the future; and, both Sister White and John in The Revelation are speaking more about our time than their time.
So, when John and Sister White are talking about the future, what are they talking about? Our time. Okay?
There is either a stupid or a satanic, or both, argument about that statement there, and I am not even going to say it.
This is about the end of the world.
—"Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel's prophecies have their proper place in the first, second, and third angels' messages to be given to the world. The unsealing of the little book was the message in relation to time."—
When was Daniel's Little Book unsealed? In 1798,
And, when it was unsealed, what did the Millerites come to understand? The message in relation to time, as represented on this [1843] Chart.
FROM THE AUDIENCE: (Inaudible comment.)
BROTHER PIPPENGER: Pardon me?
FROM THE AUDIENCE: The year-day principle.
BROTHER PIPPENGER: The year-day principle.
FROM THE AUDIENCE: But, the days are the 2520 days.
BROTHER PIPPENGER: But, the days are the 2520 days? Explain that.
FROM THE AUDIENCE: That "the end of the days," that is the 2520.
BROTHER PIPPENGER: I do not think so.
FROM THE AUDIENCE: Really?
BROTHER PIPPENGER: My brother from the audience says "the days" in the statement, "Daniel shall stand in his lot at the end of the days," is the 2520.
Okay. Daniel stands in his lot—in the history of the Millerites, you can show that Sister White places him standing in his lot in different places. Okay? She says he stands in his lot in one place when the message is carried to the world. That means he stands in his lot in 1840.
But, what that expression means, that Daniel is going to stand in his lot at the end of the days (the "days" is plural). It is not plural in the sense that these time prophecies consist of many days; it is plural in the sense that there are many time prophecies. Daniel stands in his lot when all of these time prophecies [indicating the 1843 Chart] are coming to a conclusion: "At the end of the days"; at the end of all of these time prophecies that are meeting their conclusions in this history, and there are several, you know. The 1260 ends in 1798; the 2520 ends in 1798; the Book of Daniel is unsealed, and Daniel is standing in his lot right there in 1798; because, Sister White has a statement where she says that Daniel is standing in his lot ready to fulfill his purpose. To stand in your lot means to fulfill your purpose. And in 1798 the Book of Daniel had a purpose to fulfill; it is going to begin to produce an increase of knowledge. So, Daniel was standing in his lot in 1798.
Daniel was standing in his lot with the collapse of the Ottoman Empire in 1840.
Daniel was standing in his lot at the first disappointment in 1843.
Daniel was standing in his lot at the end of the 2520 and the 2300 in 1844.
Daniel stands in his lot at the history when all these time prophecies come to a conclusion; and, in that history there are seven time prophecies that come to a conclusion, and he stands in his lot at the end of these days. At least that is how I understand it, and it seems to be more congruent with that history and what Sister White says.
—"Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel's prophecies have their proper place in the first, second, and third angels' messages to be given to the world. The unsealing of the little book was the message in relation to time.
"The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them."—
Now, this next passage is of supreme importance; because, in the second paragraph that we have read, Sister White has defined that the Seven Thunders represent future events which will be disclosed in their order; but, in this paragraph, she is going to say something different.
—"The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels' messages."—
And that has passed.
And what does the word delineation mean in the Webster's Dictionary of Sister White's day and age? It means to set forth upon a line.
So, the Seven Thunders represent events that are to be set forth upon a line, and they are events that would transpire under the First and Second Angels' Messages.
When did the First Angel's Message arrive?
FROM THE AUDIENCE: 1798.
BROTHER PIPPENGER: 1798.
When does the Third Angel's Message arrive?
FROM THE AUDIENCE: 1844.
BROTHER PIPPENGER: 1844.
So, when the Third Angel's Message arrives, the Second Angel's Message has finished. So, when Sister White says the Seven Thunders represent a delineation of events that would transpire under the First and the Second Angels' Messages, she is talking about the events that would transpire from 1798 to 1844. But, in this same passage, she says that the Seven Thunders represent future events that will be disclosed in their order. So, the Seven Thunders represent the history of the Millerites and our history; and, there will be specific events that will be repeated in our history that were fulfilled in the Millerite History.
But, notice the next sentence. This is the point that I want to make before we return to Revelation 10. I will start the paragraph over.
—"The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels' messages. It was not best for the people to know these things, for their faith must necessarily be tested."—
Had the Millerites understood these events in advance, they would not have been disappointed at the first disappointment, because they would have would not have had 1843 on this Chart. They would not have been disappointed. It was not best for them to understand these things in advance.
So, did they understand them in advance?
FROM THE AUDIENCE: No.
BROTHER PIPPENGER: Okay. They did not understand them.
—"In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels' messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer." The Seventh-day Adventist Bible Commentary, volume 7, 971.
Now, go back to Revelation 10. In verse 8, it says,
"8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 7 And I went unto the angel"—
And what is John doing? He is going unto the Angel.
—"and said unto him, Give me the little book."—
He goes to Christ and said, "Give me the Little Book."
—"And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey."
And when was it going to be bitter in his belly? October 22, 1844.
It is going to be a little bit bitter on March 22, 1844, too, at the first disappointment. There was some bitterness there, but the reason bitterness is October 22, 1844.
But, it is going to be in his mouth sweet as honey.
When was it sweet as honey?
FROM THE AUDIENCE: August 11, 1840.
BROTHER PIPPENGER: August 11, 1840, they were claiming this message [referring to the 1843 Chart]—the Chart is not here yet, but they are claiming this message—and, they are telling the world that on August 11, 1840, the Ottoman Empire is going to collapse. And, we are saying that based upon the year-day principle of Bible prophecy. And when it was fulfilled to the very letter—the event exactly fulfilled the prediction, Sister White says—then the year-day principle was confirmed and their message was empowered, and it was sweet. The Lord had confirmed what they were preaching right before the world; but, it was going to be bitter in their stomach.
But, what I want you to see, and you have got to see this, is that before John takes the Little Book and eats it, he is told what is going to happen.
He says in verse 9, "Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey." Verse 10, "And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter." He knew in advance what was going to happen. By Christ's Word, he knew in advance what was going to happen.
Did the Millerites know in advance? It was not best for the people of God to know these things.
So, we know that John here is representing the Millerites, and he is; but, he is primarily representing Seventh-day Adventists at the end of the world that are required to understand this history in advance of its repeating. So, John is representing both of these histories.
And you can see a breakdown of what I understand of what seven primary events in this history are.
1. 1798—First Message Arrives
In 1798 the First Message arrives.
2. August 11, 1840—First Message Empowered
In 1840, August 11th, the First Message is empowered.
3. May 1842—The 1843 Chart Published
1842, in May, this [1843] Chart is produced. This Chart is going to be a waymark that starts the separation testing process, and it is prefiguring these two Charts [the 1843 and the 1850 Charts] that does the very same thing.
4. June 1842—Second message Arrives
In June of 1842, the Second Message arrives. The Protestants begin to close their doors.
5. March 22, 1844—the Tarrying Time Arrives
March 22, 1844, the Tarrying Time arrives. That is the fifth event.
6. August 12-17, 1844—Second Message Empowered
August 12 through 17, 1844, the Second Message is empowered by the Midnight Cry. That is the sixth event in this history.
7. October 22, 1844—Third Message Arrives
October 22, 1844, the Third Angel's Message arrives when the parable of the Ten Virgins' door is closed, and the door is closed into the Holy Place, but is opened in the Most Holy Place.
.
That delineation of events of the history of the First and Second Angels' Messages is prefiguring future events that will be disclosed in their order.
Life Sketches, page 196:
"We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." Life Sketches, 196.
We are the people that are required to know these things. We are the people that have been told in advance that we are going to repeat this same history; but, nevertheless, we are commanded to take that Book and eat it, and it will be sweet in our mouth, but we know there is some bitterness just ahead of us.
Revelation 22:10-11
Okay. Now, another point about this, Sister White says the Seven Thunders were sealed, as was the Book of Daniel,—so, go to Revelation 22, verses 10 and 11—because the Book of Daniel says that at the Time of the End the Book of Daniel would be unsealed. And, Sister White compared the sealing up of the Seven Thunders with the sealing up of the Book of Daniel; and, without saying it directly, that means that we know there will come a time when the Seven Thunders will be unsealed.
And in verse 10 of Revelation 22:
"10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." Revelation 22:10-11 (KJV).
There is a specific time that the prophecy that is sealed up in the Book of Revelation is going to be unsealed.
Okay. There was a specific time when the prophecies of Daniel that had been sealed up were to be unsealed, and the time that the prophecies of Daniel were to be unsealed we call the Time of the End (1798); therefore, when the prophecy in the Book of Revelation that has been sealed up (the Seven Thunders), the specific time that it is to be unsealed is being referenced here. Whatever that time might be, it would be the Time of the End for this generation. And, of course, that was 1989 with the collapse of the Soviet Union, in fulfillment of Daniel 11, verse 40, and was the Time of the End. And, in 1989 the Seven Thunders was unsealed.
Now, when was the Book of Daniel unsealed? 1798.
And the Lord raised up who as His messenger of that history?
FROM THE AUDIENCE: William Miller.
BROTHER PIPPENGER: And when did William Miller start studying the Bible?
FROM THE AUDIENCE: 1816.
BROTHER PIPPENGER: 1816? So, he did not start studying it in 1798. It is 18 years before he takes up his work. So, there is an increase of knowledge.
It is interesting to note, of course, that he bought his Concordance in 1798.
But, it does not mean that at the Time of the End there is suddenly there are going to be people that immediately know what the message of Daniel is that is unsealed.
And, likewise, in 1989, there were not people that had immediately understood that the collapse of the Soviet Union was a fulfillment of Daniel 11, verse 40, and that this was the point in time when the Seven Thunders were to be unsealed.
It is not until 1995 that these verses are going to be publicly published for Adventism to take a look at. But, what I want you to take note of is that when this message of 1989 does get published for the first time, that if you go back and read that magazine, Time of the End, you will find that one of the principles that is identified right from the outset in that first publication of this Message, is that the Millerite History is to be repeated here at the end of the world in the history of the 144,000; therefore, right from the outset the Seven Thunders were unsealed as well, because the Seven Thunders is the truth that the Millerite History is repeated to the very letter in the time period of the 144,000.
So, just dealing with that lightly.
And what I am dealing with is that when John became part of this vision, he is representing God's people at the end of the world.
The Beginning
Where it says "The Beginning," in the Millerite History, in Revelation 10, John has this experience that is typifying the Millerites and our history; but, it does not end in Revelation 10. In fact, after he notes that his belly is bitter in verse 10, then in verse 11, it teaches the principle of the Seven Thunders, and it says:
"Chapter 10:11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings." Revelation 10:11 (KJV)
Thus, telling us that the experience of eating the Little Book, and it being sweet and it becoming bitter, is the work of presenting a prophetic message. That is what it is telling you. He described that and then He said, "And you need to do this again." But He tells what this is. He says, "You must prophesy again."
So, in the history of 1840 when the Book was sweet, until 1844 when it became bitter, were the Millerites presenting a prophetic message?
FROM THE AUDIENCE: (Affirmations.)
BROTHER PIPPENGER: Yes. So, that is what is being described here.
But, what is being told here is this experience will be repeated, "You must prophesy again."
So, right there in verse 11 you can see the principle of the Seven Thunders, the Seven Thunders being the principle that the history of the Millerites is repeated in the history of the 144,000. But, it does not end there.
It says,
"Chapter 11:1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, . . ." Revelation 11:1, in part (KJV).
So, that is where we are going to go to next.
But, in this history after October 22, 1844, the Lord gives them a special truth. We are going to look at that special truth. You know what it is. This is not a hard one.
But, sometimes we forget to think, "Well, okay. If in this history that is being illustrated here there is a special truth that is given to the Millerites, then when this history is repeated at the end of the world, there is probably going to be a special truth given to us. Right?
FROM THE AUDIENCE: (Affirmations.)
BROTHER PIPPENGER: Okay.
The Great Controversy, page 409:
"The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, 'Unto two thousand and three hundred days; then shall the sanctuary be cleansed.' [Daniel 8:14.]"—
This is the Pillar.
—"These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
"But the appointed time had passed, and the Lord had not appeared. The believers knew that God's Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended." The Great Controversy, 409.
Here is the bitterness that is in the stomach, and here is John going to measure the temple. They [the Millerites] have got to figure out what the true Sanctuary is.
So, we see John measuring the temple because the disappointment is their misunderstanding of the Sanctuary, of the temple. Measuring is a symbol of judgment. They have to intellectually make a judgment call: It is not the Earth that is the sanctuary; it is the Sanctuary in Heaven. So, this is a measuring component. Right? So, they begin to measure it.
Notice the next quote from Early Writings, page 32:
"The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
"We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God's glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.
"In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints' prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron's rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God's holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws." Early Writings, 32.
So, the special truth that was given to them is the Sabbath, and what are they understanding here?
When are they going to print this [1850] Chart?
FROM THE AUDIENCE: 1850.
BROTHER PIPPENGER: 1850.
When did Sister White get this vision?
FROM THE AUDIENCE: 1847.
BROTHER PIPPENGER: 1847.
They are going to understand the Third Angel's Message as a Pillar on this Chart; and, in order to understand the Third Angel's Message rightly, you have to understand the difference between Sabbath and Sunday.
The special doctrine that is given to John when he is rising and measuring the temple, is coming to understand that the Sanctuary is not the Earth; it is the Sanctuary in Heaven. There is
a special doctrine given at that time, and that doctrine is marked by Inspiration by the fact that it glows above everything else.
The End
1 Peter 2:5
So, notice this next quote, but first go to 1 Peter 2:5. We have looked at this many times.
"5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." 1 Peter 2:5 (KJV).
From 1798 to 1844 the Millerites were built up a spiritual house; but, the Millerites did not investigate that sanctuary in 1844. They had to come to grips with the distinction of the Earth and the Heavenly Sanctuary. But, John is not only representing the Millerites, he is representing God's people at the end of the world; and, God's people at the end of the world, they have to return to the Old Paths; and, the Old Paths were laid down in the history of the First and Second Angels' Messages from 1798 to 1844 where the Lord gathered together a host in order to restore the sanctuary in 1844. And, that host is the temple that was built in the 46 years from 1798 to 1844 (and they were entered into a covenant at that point), paralleling the 46 days that Moses received instructions on how to build the earthly sanctuary when the Lord was entering into covenant with Ancient Israel, paralleling the 46 days that Herod did a remodeling on the temple.
And the remodeling of Herod's temple ended when?
FROM THE AUDIENCE: AD27.
BROTHER PIPPENGER: AD27, the very year that Jesus was baptized and He began to confirm the covenant with many for 2520 days; and, in the midst of that 2520 His blood confirms that covenant.
So, we see these 46 years when He is building a temple; because, Jesus said, "Destroy this temple, and I will raise it up in three days."
And the Jews responded, "This temple took 46 years." These 46 years is 3 days. The 3 days is 1798, the First Angel's Message; 1842, the Second Angel's Message; and, 1844, the Third Angel's Message. That is the 3 days; that is the 46 years that Jesus raised up the temple of the Millerites in order to enter into covenant with them.
And the symbol of the covenant is the Ten Commandments which has 4 laws here [on one tablet of stone] and 6 laws here [on another tablet of stone] [thus, the number 46].
So, all these truths, you and I already understand; but, we understand them because here we are at the end of the world and we have been measuring the temple, but we have not been worrying about the distinction between the Earth and the Heavenly Sanctuary. We have been worrying about returning to the Old Paths where the Millerite temple was raised up in 46 years, from 1798 to 1844.
But, in this history [of the 144,000] there should be a special truth for us.
Notice the next quote from The Southern Watchman, April 4, 1905.
"Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth's history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God's sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance."—
Ah, there is a doctrine that is marked out that is glowing in this history, just as the Sabbath was glowing in that history.
And, what is the incarnation? We cannot explain the incarnation, and there are probably several correct answers that give a vague shot at what the incarnation is; but, we know we cannot explain the incarnation.
But at one level, at one level is Christ becoming a human being; and, Christ is the Word of God, and in the beginning was the Word. The incarnation at one level is the Word of God being combined with human beings. And in this passage, Sister White is talking about a group of people at the end of the world that are studying prophecy and, as they do, they come to understand the importance of the Little Book of the Word of God. And as they are drawn into a deep study of God's Word, they are assimilating the Word of God into their experience, and this is typified by the incarnation.
FROM THE AUDIENCE: Amen.
BROTHER PIPPENGER: It is accomplished through the reception of the Little Book and eating it. Okay?
And, if you understand that, then you see the incarnation here. The doctrine that is invested with a soft radiance not only is the truth for our time but the accomplishment of the incarnation in your life and my life is illustrated in Revelation, chapter 10, right what we are dealing with, when we go and take the Little Book and eat it. This is a symbol of the incarnation.
—"The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties."—
If the incarnation at one level is accomplished through the Lord drawing willing men and women into a deep study of His prophetic Word in order for them to be sanctified by His Word, in order for them to bring the Living Word together with their human experience—if that is a valid illustration of the incarnation—then that doctrine is of special importance to us here at the end, and it is illustrated in Revelation 10 as eating the Little Book; so, it is in the context of what we are considering.
But, the next sentence really is the mind-blower; because, it says those people will see the Scripture is the key that unlock Scripture. They will see that William Miller's Rules of proof-texting is the key to accomplish the incarnation of Christ in your life. So, it is a pretty powerful statement here.
—"Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God's light." The Southern Watchman, April 4, 1905.
Okay. So, we are dealing with the fact that when a prophet becomes a part of the prophecy that he represents God's people at the end of the world. We are trying to put this principle strongly in place so that we can uphold what we are suggesting about Daniel 12 as we close.
And the next argument along this line from Revelation 10 that I am going to deal with has to do with the measuring of the temple; but, it is rather a large subject, so we are going to end this meeting here for the first time a little bit early—
FROM THE AUDIENCE: (Laughter.)
BROTHER PIPPENGER: —and come back to this.
And I have a brother with a finger in the air.
How can I help you, my Brother?
FROM THE AUDIENCE: Your connection is no small connection when you read Revelation 10. The heart of the matter of prophecy with this point of information that the Mystery of God would be finished. So, this is a connecting link.
BROTHER PIPPENGER: Okay. The Brother is adding more to what I was suggesting. And, he is saying that not only in the context of Revelation 10 and the first verses of Revelation do we see John illustrating the Seven Thunders, the events that took place in the First and Second Angels' Messages, and also illustrating future events that will be disclosed in their order, John is here illustrating the Seven Thunders.
And what I am saying is, in the Millerite History there was a special doctrine (the Sabbath for that history) that they found when they began to investigate the Sanctuary.
But in our history, when we begin to investigate the sanctuary for our time, the history of the Millerites (the 46 years), we will discover a special doctrine, too, which is the doctrine of the incarnation.
And what I am saying is that we have been told the way that we will discover this is by finding William Miller's Rules of Prophetic Interpretation and begin to eat God's Word, as John does in this very passage when he takes the book out of the Angel's hand.
But, my brother here is saying that when you get to Revelation 10, verse 7—let us read that—this is part of this history. It is at the very heart of this prophecy. It says concerning the incarnation in that history and in our history that—in verse 7, it says,
"7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets." Revelation 10:7 (KJV).
The mystery of Christ in us, the Hope of Glory, that this chapter is teaching us that in the way that Christ is going to get in us, the way that the doctrine of our incarnation is going to be accomplished in us is by our willingness to take that Little Book and eat it.
And Sister White, we have already read, says the eating of the Little Book represents the glad reception and the comprehension of the message. And the glad reception and the comprehension is identifying the incarnation of Christ into human beings.
We will continue this in our next presentation.
Shall we pray?
Benediction: Heavenly Father, we thank you for the privilege for being allowed to live here in a time when you are going to finish the Mystery of the Incarnation, the Mystery of Godliness in your people. And we understand now that the way that you do that is by drawing these people unto yourself through the prophetic Word; and, this is one of the reasons that the prophetic Word you have made it so interesting, so stimulating, so fascinating. Because, as Laodiceans, we are not willing to take up the effort for a deep study of your Word, and you knew that, so you have provided such an interesting topic in your prophetic Word that you draw us unto yourself. And as we continue to eat this Word and assimilate it unto ourselves, you will accomplish the Incarnation in each of us. We thank you for letting us know that the methodology that needed to accomplish this work is the proof-texting method of William Miller. We thank you that you brought all these things into focus for us here at the end, and we ask that we can be faithful, as John illustrates, to do the work of eating that Book, even though we know there are bitter times ahead. We ask your continued blessing upon the work that we are doing here in the recording and the LiveStreaming, a blessing upon this preparation day that all of here and those listening can be ready for the sacred hours when they arrive; and, we ask a blessing upon the physical food that has been prepared as we are studying here. In Jesus's name, amen.