Shall we pray? Heavenly Fathers, we come to the close of this Prophecy School. We want to thank you for what you've done in each of our lives so far along this week's journey. We thank you for the presence of your angels and your Holy Spirit during our time here and for pouring it out upon us over and over again as you opened your word to our understanding, as you did the disciples on the road to Emmaus. As we approach your throne here at the beginning of this presentation, we once again ask that you would grant us an outpouring of your spirit and send your angels among us. We wish that whatever is spoken from up front would be not the human being, not the human instrument, but words that come from on high that would only glorify and honor you, and words that would edify and strengthen and encourage us as we approach the end of the world, and wish to be among those that give the world the final warning of what your character represents. We thank you for the easy times. As we've said before, it's clear from prophecy that every day that we have to come together in ease is a special blessing because soon hard times and persecution are going to arrive where it won't be so easy to come together. I ask that you would help us present this information in a clear fashion in Jesus' name. Amen. Jesus illustrates the end from the beginning, and he illustrated the end of Adventism with the beginning of Adventism. The Millerite history here perfectly parallels the history of the 144,000 here. Both of these Reformed movements parallel every other Reformed movement of sacred history. They all begin with the time of the end, a message that's identified and then later empowered. I want to mark a few of the characteristics of the Millerite history before we get started. We've went over these more than once already, but put them back in place before we start into Isaiah. Time of the end came in 1798 for the Millerites. There was an increase of knowledge. William Miller formalized the message, which proceeded through history until August 11, 1840, where the mighty angel of Revelation 10 descended and empowered the message based upon the fulfillment of the time prophecy of 391 years and 15 days found in Revelation 9, verses 14 and 15. Many things happened at this point, many things that we need to understand, but two of them that seem very worth emphasizing are that the fulfillment of this prophecy is marking the restraint of Islam that was placed upon Islam, Egyptian Islam that was attempting to take the throne of Turkey and become the preeminent Islamic force in the world, and the four great European powers interceded into that history and put a restraint upon Islam, thus bringing to a conclusion the time prophecy and thus confirming the principle of prophetic interpretation that the Millerites had been using to predict the end of the world. The primary rule of Bible prophecy that was functioning and being employed by the Millerites was confirmed before the eyes of the world when Islam was restrained on August 11, 1840. In each of these reformed movements, you have a three-step reformed movement, you have a, it's always governed by, as a work of the Holy Spirit which first convicts of sin, the first angel's message, Miller's message was a fearful warning convicting of sin. When that message is rejected, then there is a pronouncement that that message has been rejected, that's the second angel's message, Babylon has fallen, and that second angel's message reaches its conclusion with the judgment. The work of the Holy Spirit is to convict of sin, first angel's message, of righteousness during the second angel's message, in the midnight cry righteousness was manifested and it concluded on October 22 when judgment arrived. Sin, righteousness and judgment is what governs all of these reformed movements and in the history of the first waymark, the history of the first angel's message in the Millerite, the foundation was laid. The foundation is always laid in the first waymark. We know this that in the reformed movement of Noah, before Noah could do the work of building the ark, if you've ever seen anyone build a boat, they first have to build a template of the boat to build the boat within. The first thing Noah had to do was build the foundation for his work. The first thing that Elijah had to do in his reformed movement is come to the people and tell them that the work for this particular reformed movement is choosing whether you're going to serve God or Baal. The foundation for Elijah's time period in Mount Carmel was in this first waymark. In the three decrees, it was in the history of the first decree that the foundation of the temple was laid. In the history of Christ, John the Baptist laid the foundational message that preceded the second message. The foundation is always laid in the first waymark, and William Miller was used by the Lord to raise up the foundations for the Millerites and for Adventism, and those foundational truths are represented on where? Which chart? Both charts, but this chart has the foundations. This chart has the foundations and the pillars. It's nice as a visual if you can have this chart over here a little bit further and this a little bit further with a little bit of space here. If you remember, and we all remember this, that after the passing of time, and this is the expression that Sister White uses often, after October 22, 1844, that's the passing of time in Sister White's terminology, there was a three-year period according to Sister White. There was 1844, 1845, and 1846 when there was a phenomenon that went on. Remember what that phenomenon was? They came together to study out the truths, and Sister White's mind was locked. She could not understand the truths, and they would spend the whole evening sometimes trying to come to grips with some truths, and when they reached a point where they could not understand what the truths, then and only then Sister White would be taken off in vision or given some kind of prophetic insight where she could move them along in their understanding of establishing truth. We all know about that history, right? But sometimes we don't think too closely about it. That was after October 22, 1844. The truths that are on this chart were established over a period of time, and then from 1844 to 1846, they came together and established these truths through this miraculous process, and when they were all done, what happened? Then Sister White's mind was open to the Scriptures from then on. That's what she said. But from 1844 to 1846, this experience took place, and brothers and sisters, from that time period, that's when the pillars of Adventism were established, the Sabbath, the sanctuary. That's worth noting, because if you had an area between these two charts, this chart, the foundation, would bring us to 1844, then you'd have the space to 1846. This chart was raised up in 1850. So this has the pillars and the foundations, and if you've ever noticed, if you noticed, go to Habakkuk, in Pastor Taylor's sermon, where he started, you probably already noticed this, but this chart here, Sister White says, I was shown that the 1843 chart was directed by the hand of the Lord and should not be altered, and then what does she say about the 1850 chart? I was shown that God is in the publishment of the 1850, of Brother Nichols' chart, and that what? There is a prophecy of this chart in the Bible. Now, brothers and sisters, all the Millerites believed that this chart, the 1843 chart, was produced based upon Habakkuk 2, and they all believed it was a waymark. All the Millerites believed the production of the 1843 chart was one of the waymarks of their history, and so much so that James White says, if you do not believe that the 1843 chart is a waymark, then you've left the original faith. So it was a waymark, but in Habakkuk 2, which was one of the scriptures that led them to produce this chart, it says, I will stand upon my watch and set me upon the tower, and will watch to see what he will say to me and what I shall answer when I am reproved, and if you have a marginal, it says, when I am argued with. Brothers and sisters, in the Millerite history, any arguments that were brought to them, you know what they used for their argument? This chart. This is what they were arguing with. This was the answer to any arguments that were brought against them. But notice verse 2, and the Lord answered me and said, write the vision and make it plain upon table that he may run that readeth it. Is that what it says? You're saying, yes, that's what it says? That's not what it says. You have to listen. My diction is poor. I may have kicked it, but let's go through it again. And the Lord answered me and said, write the vision and make it plain upon table that he may run that readeth it. Is that what it says? Tables. Doesn't it say tables? One table, two tables. That's why Sister White, they knew this was from Habakkuk 2, and Sister White says, I saw that there's a prophecy of this chart in the Bible. Where's this prophecy at? Habakkuk 2. These are the tables of Habakkuk 2. They're a waymark of Advent history. When this, we've mentioned this before, when this chart comes into history, then the brethren put pressure on William Miller to quit saying, if my calculations are correct, the Lord will return somewhere around 1843. And they said, Brother Miller, take the if out of it. And in Brother Miller's article, where he's speaking about that, when he says the brethren were telling him to take the if out of 1843, he capitalizes the word if. He's putting emphasis on it. The brethren are saying, look, we've got the chart. It's 1843. I'm in no man's land, aren't I? I'm sorry. We've got the chart, and you've got to take the if out of it. Once they did that, then the Protestant churches turned on him and said, this is fanaticism. They're predicting the end of the world at a certain time. This chart is what produced the closing of the doors by the Protestants in the United States. It's the arrival of this chart. So if you don't think it's a waymark, according to James White, you leave the original faith. But if you don't think it's a waymark, you do not understand the significance of the arrival of this chart in Millerite history. And Millerite history is going to be repeated to what? The very letter. So if these charts ever, at the end of the world, become a waymark of present truth, you know where you're at, don't you? You're at the edge of the closing of the door. Now, we were selling a book here this week, and everything's packed up, and I hope everyone took advantage of what we had, but one of the books was called The Foundations of Seventh-day Adventist Message and Mission by Gerhard Damstead, and it covers the Millerite history. And he says many, many things in that book that are worth understanding. One of them is that the foundational approach to prophecy of the Millerites is that the prophecies of Daniel and Revelation are structured upon the understanding that there are two desolating powers. The foundation, William Miller was used to assemble the foundations of Adventism, and William Miller's foundational approach that allowed him to raise up the foundation was that Daniel and Revelation is talking about two desolating powers, paganism and papalism, okay? But what's the first time prophecy William Miller discovered? The 2520. The very first time prophecy he understands is the 2520, and according to Miller, it was that prophecy that led him to the 2300 year day prophecy, and what's the 2520 time prophecy about? It's about these desolating powers. It's about several things, but one of the things it's about is these desolating powers, is it not? And these desolating powers are what? Paganism and papalism. Primarily in paganism, it's pagan Rome. I mean, there was desolation before pagan Rome, but what I want you to see, William Miller first discovered the 2520, and one of the things, one of the primary things that he came to understand from the 2520 was the role of Rome. Did you listen to Brother Taylor's presentation this morning? You may not know it, but in Daniel 11, 14, where it says, the robbers of thy people, they shall exalt themselves, but they shall fall, there is not very many theological arguments that William Miller records that he had to battle in his day and age, but one of the fights that William Miller had to argue about was Daniel 11, 14. William Miller says, obviously he gives all the right reasons, the robbers of thy people, in verse 14, is Rome, but he had to argue with all the Protestants because they were saying it was Antiochus Epiphanes. So we don't understand it here at the end of the world, but one of the battles in establishing these truths was verse 14 of Daniel 11, who is the robbers of thy people? It was Rome. Rome was a building block of the foundation of Adventism. So when William Miller says, the first time prophecy I discovered was the 2520, it was. That's where they started. That's where the Lord started them, was with Rome. Okay? Now, let's go to our notes, perhaps. Okay. You're still in Habakkuk. You don't have to go there, but if you noticed in verse 1, it says, I will stand upon my watch. And we've spent a little bit of time here this week. When a prophet becomes part of the prophecy, he's illustrating God's people at the end of the world, and Habakkuk here is portraying himself as a watchman. He's standing on his watch to see what he would see. And brothers and sisters, you have the references in your notes, but you should look at them closely because I'm just going to fly through them. Whenever the watchman is addressed in the scriptures, all the prophets agree with one another. 1 Corinthians 14, 32, the spirits of the prophets are subject unto the prophets, for verse 33 says, for God is not the author of confusion. So when Habakkuk is talking about the watchman at the end of the world, every other prophet that's talking about the watchman at the end of the world is telling the same story as Habakkuk. The watchmen at the end of the world are the watchmen of the Millerite history. In the passage of Habakkuk, we're led to produce this chart, and the watchmen of God's people at the end of the world are the people that get led back to this chart in order to raise up the foundations of many generations. This truth has been covered up and buried in the scattering of William Miller's dream, and here at the end of the world, the Lord needs to return to the foundations with his people, and how does he do that? He opens to them their understanding of the 2520, which no one knew about, and the daily, and the trumpets, and they go back, they begin to investigate the truth on these charts, and in so doing, at the same time, their understanding that in these reform lines, it's in this part of the reform that the foundations are always raised up, and here at the end of the world, you'll notice I have foundations, because what does Isaiah 58-12? They that be of thee shall raise up the foundation of many generations, or foundations of many generations, because when you get to the end of the world, one of the works of the 144,000 is to establish what the foundations for the 144,000 are, and in order to do it with the testimony of two or three to establish it, you will use these reform lines to show that it's always in this history, the first way mark, where the foundation is raised up, so down here, our foundation, what leads us back to the research of the foundational truth is the chart, and when we get there, we realize every reform movement had a foundation, foundation, foundation, the foundations of many generations. This chart leads us back there, but when this chart arrives, you're on the verge of the door closing. Problem is, problem is for us, is the door closed here in the Millerite history on those people outside Adventism, and then down here, on October 22nd, 1844, the door closed on the Millerites, but it's different for us, is it not? For us, judgment begins out of God. So here, this chart is going to produce the closing of the door on God's people. Down here, when Michael stands up, probation closes for the whole world, but before that, probation closes on Adventism at the Sunday Law, and just before the Sunday Law, you will see the 1843 and the 1850 chart return into Advent history, and it'll be a warning to those that will see, for the watchman can't separate the story of the chart from the watchman, it will be a warning based on Millerite history that probation is about to close on Adventism, but only for those that will see. So, we went through yesterday the names, I'm on page 311, the names of the 12 sons of Ishmael, and we demonstrated that their names represent the testimony of Islam in Bible prophecy, and in your notes, we can go through that one more time quickly there. I'm on page 311, now I'm turning to Isaiah 21. This is where we're going to spend our time. Now, if you turn to page 312, I'm not going to deal with this, I'm going to point you to it. On page 312, 313, all the way to 314, you'll see places in the scriptures where the watchmen are identified, and those watchmen are always the watchmen at the end of the world, all right? This is not a minor theme in the scriptures, but in Isaiah 21, we're going to see one of those places where the watchman is illustrated, and I'm going to work from the Bible and not so much the notes. So we're going to look at Isaiah 21. Isaiah 21, brothers and sisters, is dealing with Islam and a few other things, and a burden is a prophecy, and Isaiah 21, verse 1 says, the burden of the desert of the sea. Desert is abyss, and the abyss is where Muhammad come from. In the maps of the time period of Muhammad, and for several hundred years, if they drew out a map of the world, when they put in Arabia, what do you suppose they called Arabia? The abyss, okay? Islam comes from the abyss, and it's the desert. The burden of the desert of the sea as whirls winds in the south pass through, so it cometh from the desert from a terrible land. A comfortable vision is declared unto me. Grievous vision. Whatever this vision is, it's a serious vision. The treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O ye lamb, besiege O media, all the sighing thereof I have made to cease. Therefore are my loins filled with pain. Pangs have taken hold upon me as the pangs of a woman that treveleth. Now, I certainly don't know about those pains, but I do understand that those pains represent increasing pain that is coming closer and closer together as it reaches its climax, correct? So whatever this prophecy is about, it comes from Arabia. We'll show you that it's about Islam. It's a scary, grievous vision, and the problems that it's bringing are escalating promises that get harder and harder and closer and closer together. I was bowed down at the hearing of it. I was dismayed at the seeing of it. My heart panted. Fearfulness affrighted me. The night of my pleasure hath he turned into fear unto me. This is a scary vision. Prepare the table. Watch in the watchtower. Now, brothers and sisters, the Millerites understood that Habakkuk 1 through 4 was a present truth prophecy concerning their history, and from that prophecy they produced the 1843 chart, and in those four verses they are the watchmen. So all the prophets agree with one another. So this prophecy here, when he's the watchman here again, this is telling us something about who? The Millerites. And if it's telling us about the Millerites, it's telling us about us, right? You see the logic? For thus said the Lord unto me, verse 6, Go set a watchman, let him declare what he seeth. And they declared what they seeneth on this chart. And he saw a chariot with a couple of horsemen. He saw a chariot with how many horsemen? A couple. Two horsemen. Horsemen. Keep your finger there. Go back to Genesis 16. This is review for this week, I realize, but I see a couple of faces out here that haven't been here all this week, and I'm just tempted to try to catch them up a little bit. Genesis 16, 12. This is the prophecy of Ishmael's descendants. It says, and he, Ishmael's descendants, will be a wild man. His hand will be against every man and every man's hand against him, and he shall dwell in the presence of all his brethren. Ishmael is the power that brings the whole world together against him by bringing a war against the world because his hand's against every man, and this crisis is what allows the dragon, the beast, and the false prophet to clasp hands. They're going to clasp hands against Islam because his hand is against every man, and it says he will be a wild man, and this word wild is the wild Arabian ass. The very first prophetic symbol of Ishmael and his descendants is the horse. So when we go back to Isaiah 21, in verse 7, he says, and I saw a chariot with a couple of horsemen, a chariot of asses. What do you suppose those asses are? It's the same word in Genesis. This is the wild Arabian ass, and a chariot of camels. Now, I'll just ask you, is camels a pretty good symbol for Arabians? This is about Islam. I saw a chariot of asses and a chariot of camels, and he hearkened diligently with much heed, and he cried, a lion, my lord. Now, brothers and sisters, if you have a marginal reference, he didn't cry a lion, my lord. A marginal reference will tell you what he cries here. It says he cried as a lion. You ever heard that expression anywhere? Yeah, that's Revelation 10. When this mighty angel comes down and he cries as a lion roareth, when he cries out, what happens? Seven thunders utter their voices, and Sister White tells us plainly that the seven thunders represents the truth that the Millerite history is repeated to the very letter. So right here in Isaiah 21, this expression is teaching us, if we will see and if we will hear, that this is dealing with Millerite history, but it's also emphasizing the truth that Millerite history is repeated in the history of the 144,000. Verse 8, and he cried, a lion, my lord. I stand continually upon the watchtower in the daytime, and I'm set in my ward whole nights. And behold, here cometh the chariot of men with a couple horsemen. And he answered and said, he said what? Babylon is fallen, is fallen, and all the graven images of her gods he hath broken unto the ground. Now let me show you something, if you would, brothers and sisters. Go back to chapter 20. Isaiah 20. In Isaiah 20, it says, in the year that Tartan came into, verse 1, Ashdod, when Sargon, the king of Assyria, sent him and fought against Ashdod and took it, at the same time spake the Lord by Isaiah, the son of Amos, saying, go, loose the sackcloth from off thy loins and put off thy shoes from thy foot. And he said so, and he did so, walking naked and barefoot. And the Lord said, like as my servant Isaiah hath walked naked and barefoot three years for a sign and a wonder upon Egypt and upon Ethiopia, so shall the king of Assyria lead away the Egyptian prisoners and the Ethiopian captives, young and old, naked and barefoot, even with their buttocks uncovered to the shame of Egypt. And they shall be afraid and ashamed of the Ethiopians, their expectation, and Egypt, their glory. And the inhabitants of the isle shall say in that day, behold, such is our expectation, whether we flee for help to be delivered from the king of Assyria, and how shall we escape? What's this about? This is about the king of Assyria conquering the world, is it not? And in prophecy, who's the king of Assyria? It's the king of the north. And in prophecy, who's the king of the north? It's Rome. And I want you to see something, brothers and sisters. The watchman. This is about the watchman. It says so in the passage Isaiah 21. It's talking about the watchman. And we know for certain that the watchman in Habakkuk 2 are the watchman of the Millerite history. And all the prophets agree with one another. So we just take all the expressions about the watchman and bring them together to get the complete picture. This watchman here in Isaiah has to be the same watchman as in Habakkuk. Amen? So what this is telling us is the watchman here in Isaiah, the first thing that they see is the king of Assyria, the king of Babylon, is Rome. And the first thing that the Millerite saw was Rome. And then in Isaiah 21, the next prophetic waymark that they emphasized was Islam. The two chariots. You don't think they emphasized Islam? The two chariots? One, two. And after 1840 came the second angel's message. And what's the second angel's message? Babylon is fallen. Right? You see it? Of course, if you needed a second testimony right here, what I would say is that when this history is repeated, the first thing the 144,000 are going to see is Daniel 11 to 45, which is about Rome, because Rome establishes the vision. The next thing they're going to see is Islam on September 11. And then Babylon's going to fall. Now you think maybe that's just a coincidence? Let's keep reading. Back to Isaiah. 21, verse 9. And behold, here cometh the chariot of men with a couple horsemen. And he answered and said, Babylon is fallen, is fallen, and all the graven images of her gods he hath broken into the ground. O my threshing and corn of my floor, that which I have heard of the Lord of hosts, the God of Israel, have I declared unto you. The watchman has declared this. Did the watchman declare these truths in the Millerite history? Did they declare Rome, then Islam, then Babylon is fallen? They declared it. Has it been declared here at the end of the world? King of the North, Islam, and we're on the verge of the fall of Babylon. History's repeating. Next verse. Now, as we go through these verses, these tribes that are going to be mentioned just happen to be descendants of none other than Ishmael. Verse 11. The burden. Verse 11 of Isaiah 21. The burden of Duma. Descendant of Ishmael. He called to me out of seer. Watchman, what of the night? Watchman, what of the night? It's a little bit outside the scope of this presentation, but brothers and sisters, I guarantee if you test this, you test what I, you may think this is, this guy's really whacked out to make this claim. But if you test it, you're going to realize it's valid. Anytime you see a phrase or a thought repeated in the scriptures, it's marking the second or the fourth angel's message. Anytime. When he says, watchman, what of the night? Watchman, what of the night? This is a prophetic symbol saying this is dealing with the second or the fourth angel's message. I know some of you are thinking, what does he mean? It's always that way. You may not have realized how many times expressions are repeated in the scriptures twice in different ways, and they are always pointing to the second or fourth angel's message. Verily, verily, I say this unto you. It's true. Check it out. Test it. We haven't got time to show it to you. But the fact that it's repeated here, watchman, what of the night? Watchman, what of the night? This is another argument that this is the second angel, fourth angel time period. It's the third angel's message of Advent history. Verse 12. The watchman said, the morning cometh, and also the night, if you inquire, inquire ye, return come. What does it mean that the morning cometh and also the night? Go to John 9.4. Keep your finger there in Isaiah. John 9.4. It says, John what? I must work the works of him that sent me while it is day. The night cometh when no man can work. Sister, why, when she comments on this? It says it's identifying the close of probation. There's a night coming when no man can work because probation closes. So when you go back to Isaiah, and it says in verse 12, Isaiah 21, verse 12, the watchman said, the morning cometh and also the night, if you will inquire, inquire ye, return come. The watchman is saying, what this is saying, is that the watchman of the Millerite history and the watchman at the end of the world, that the messages that they are giving are going to be prefaced under the argument that probation's about to close. Were the Millerites telling the world that probation was about to close? Are we identifying the events connected with the close of probation? All the components of our message and their message is here in these verses in order, in order. Verse 13, the burden upon Arabia, once again, Islam, symbol of Islam, in the forest of Arabia shall ye lodge, O ye traveling company of Dedanim, the inhabitants of the land of Tima, Ishmael brought water to him that was thirsty, they prevented with their bread him that fled, for they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. Is war one of the symbols of Islam? Absolutely. In the Millerite history, in Luke 21, 25, one of the signs is the distress of nations. What did the pioneers understand the distress of nations was in their history? It was Islam. The distress of nations was brought to a conclusion on August 11, 1840 when the Europeans brought that distress to a conclusion at that point by putting a restraint on Islam. Prior to that, leading up to that, there was a distress in Europe because Egypt was once again trying to reestablish an Islamic dynasty and carry on the jihad that had been going on for 390 years and the Europeans decided they had enough so they shut it down. Islam is about war. Verse 16, For thus saith the Lord, for thus hath the Lord said unto me, within a year, according to the years of a hireling, all the glory of Kadar shall fell and the residue of the number of archers, the mighty men of the children of Kadar, shall be diminished for the Lord God of Israel has spoken it. Now, the archers here, this is Islam. There's something about Islam. They're not going to be stopped. They're going to be diminished. But they're going to be diminished at a specific time. If I hire you to work for me for a year and you're my employee, I may very well be hiring you and I probably won't remember exactly when the year's up because you know you've been hired for 365 days. Whether I remember it as your employee or not, you as the hireling, you're going to know when the 365 days are up. The year of a hireling, a specific precise time is associated with Islam and also the diminishing of Islam's power is identified. And sure enough, in 391 years and 15 days, Islam is restrained. Their power is diminished. They're restrained. In fact, they don't come back in history until here at the end of the world and as soon as they do, what happens? They're restrained again because that's the sign they provide for us. And I say the word sign purposely. Verse 1, Isaiah 22. The burden of the valley of vision. How many of you heard Pastor Jamal's sermon this morning? You know, there's two visions that run through the Bible. Chaozong vision and the Mare vision. And everyone that makes it to be among the 144,000 will have to experience the Mare vision. You have to settle into the truth spiritually. That's the Mare vision. But you have to settle into the truth intellectually. That's the Chaozong vision. You have to have both of them. And those themes run through Bible prophecy and the glory of God, that's the Mare vision. And here, this is the prophecy of the valley of vision. This is the prophecy of Adventism. Adventism is the one that is confronted with what they're going to do with the vision, both the Chaozong and the Mare. This is the burden of the valley of vision. What elleth thee now that thou art wholly gone up on the housetops? Who wrote this? The Holy Spirit wrote it, but what Bible author wrote this? What does it mean in Isaiah's history that everyone's went up on the housetops? To worship the sun and the moon and the stars. False worship. False worship. Continue on. Thou that art full of stirs, a tumultuous city, a joyous city. This is a happy city. It's busy, bustling, joyous city. Like to celebrate here at the end of the world? Thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together. They are bound by the archers. All that are found in thee are bound together, which have fled from afar. Therefore said I, look away from me. I will weep bitterly. Labor not to comfort me because of the spoiling of the daughter of my people. What's daughter or son in Bible prophecy? It's the remnant. My daughter is here, but her daughter is here, too, and her daughter is the daughter of my people. It's the remnant. The son would be the same. Isaiah's talking about the spoiling of the daughter of his people, the spoiling of Israel. It's the subject of the valley of vision. Only the daughter of his people is Juni here at the end of the world. For it is a day of trouble and of treading down and of perplexity by the Lord of hosts in the valley of vision, breaking down the walls. What's the walls? What's the walls? The law of God. The wall, Sister White tells us, represents the law of God that in Jerusalem at the end of the world is being broken down, right? And of crying to the mountains. What are the mountains? Let's make it easy. What's the glorious holy mountain? We study that a lot. That's God's church. So what is the mountains in plural? It's the other churches, is it not? And Elam bared the quiver with chariots and men and horsemen and Kur uncovered the shield and it shall come to pass that the choice's valley shall be full of chariots and the horsemen shall set themselves in array at the gate. And he discovered the covering of Judah. Now it's getting more specific. This is God's people. Of Judah. And now it is looked in that day to the armor of the house of the forest. Now, in what day? He's saying that they looked to the armor of the forest in a day when there's a crisis going on and they're partying down and they're worshiping the sun and the moon and the stars and they've tore down the law and they're looking to the armor. What's the armor? It's their human effort. Their human strength. And he discovered the covering of Judah and now it is looked in that day to the armor of the house of the forest. You have seen also the breaches of the city of David. What's the city of David? It's even getting more close to home. Jerusalem. And what is Jerusalem in Testimonies Volume 5, page 211? The Seventh-day Adventist Church. That there are many and you gather together the waters of the lower pool and you have numbered the houses of Jerusalem and the houses have you broken down to fortify the wall. This is self-preservation, brothers and sisters, in the crisis at the end of the world that takes place in Adventism because all the prophets are identifying the end of the world. There's a crisis in Adventism and Adventism, instead of turning to Christ, is trying to save itself while it's wrapped up in false worship and celebrating at a time when it should be mourning in sackcloth, in ashes. Notice verse 11. You made also a ditch between the two walls for the water of the old pool. Here's some more human effort, but notice the next phrase. But you have not looked unto the Maker thereof, neither had respect unto him who fashioned it long ago. And in that day, the Lord God of hosts called to weeping and mourning and to baldness and to girding with sackcloth. Brothers and sisters, what day is it that God's people are called to weeping and mourning in sackcloth? The Day of Atonement. Is not the history of Adventism the history of the antitypical Day of Atonement? This is the city of David, Jerusalem, at the end of the world in the time period of the Day of Atonement. And what's going on in Jerusalem is they're on the top of the houses worshiping the sun, moon, and the stars trying to save themselves when there's a crisis. And what's the crisis? It's chapter 20. The king of the north is on the move. Notice the next verse. Verse 13. Calling to weeping and to mourning and to baldness and to girding with sackcloth. Brothers and sisters, if you don't think this is the Day of Atonement, watch the next verse. And behold joy and gladness. Or as we would say it today, behold. Don't we win more souls to the church if we do celebration services? And behold joy and gladness slaying oxen and killing sheep, eating flesh and drinking wine. Let us eat and drink for tomorrow we shall die. And it was revealed in mine ears by the Lord of hosts. Surely this iniquity shall not be purged. But do you know what the Hebrew says? It doesn't say surely this iniquity shall not be purged. It says surely for this iniquity you will find no atonement. This is the Day of Atonement. Surely for this iniquity, surely this iniquity shall not be purged from you till you die, saith the Lord God of hosts. Thus saith the Lord God of hosts, go get thee unto this treasure even unto Shebna, which is over the house, and say. And you know, I like adding this in. It's not really necessary. But the treasure is in the Bible. Bad job to have. You know, we're... What's... Tobiah. Tobiah was living in the treasury, right? And Nehemiah went in, kicked him out, and threw his stuff out, and purified the treasury and the sanctuary. Tobiah was a bad guy. What about Judas? He was a treasurer. Shebna is a treasurer. Another bad guy. Shebna, for his action in this crisis, he's going to be thrown into a field like a mighty ball, or if you were going to say it in the terminology of John in chapter 3 of Revelation, he's about to be spewed out of the mouth of the Lord because Shebna is Laodiceans in Adventism at the end of the world that are going to be spewed out of the mouth of the Lord. Thus saith the Lord God of hosts, get thee unto this treasure even unto Shebna, which is over the house, and say, Oh, he's also over the house. Shouldn't say much about this, but who's over the house? What does that mean? He's dealing with the leadership of Seventh-day Adventist church at the end of the world. Sorry, but it is. I didn't say it. Isaiah said it under inspiration of the Holy Spirit. Verse 16, What hast thou here, and whom hast thou here, that thou hast hewed thee out of... Sepulchre. I always blow that word. Somebody say it for me. Sepulchre. There you go. What's that? What is it? It's a grave. Do you know it's going to talk about another man here? And if you got an FCA Bible dictionary, you'll find that both Shebna and Eliakim, that there's actually artifacts that they have discovered in Jerusalem from both these men. They found Eliakim's seal. When he takes over Shebna's job, or maybe even before, he had a seal to mark his position of authority. They found that. It's in the London Museum. And they also found Shebna's grave with his name on it. And here's Shebna representing Laodiceans that are about to be spewed out of the mouth of the Lord. And what's he doing? He's making himself a fancy grave. When he should be doing something other than glorifying his death. What hast thou here? Verse 16. And whom hast thou here? And thou hast hewed thee out a grave, as he that hewed him out a grave on high, and the grave of the habitation for himself in a rock. Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country. He's going to be violently tossed out. And you know the Greek in chapter 3 of Revelation when it says, I will spew thee out of the mouth of the Lord. Do you know what it really means in English terminology? It doesn't mean vomit. It means projectile vomit. You ever been so sick that it just comes up on you and it just sprays out? Not where it just burps out. This is thrown into a field mightily. This is the same illustration, brother and sister. Shebna's representing the Laodiceans in the crisis of Adventism as the Day of Atonement's coming to the close that are celebrating, that are wrapped up in false worship, that are about to be rejected of the Lord forever. And believe it or not, the only hope they have right now is that those of us that are hearing this message can somehow, someway, through the power of the Holy Spirit, break through that Laodicean condition and reach them with this message to wake them up before it's too late because Bible prophecy is saying the end is here. They're about to be lost. And I will drive thee from thy station, verse 19. The leadership is about to change. That's what Isaiah says also in Isaiah 28, isn't it? For with stammering lips and another tongue will I speak to this people, Sister White says, the Lord will call the common men from the common walks of life to finish this work. I will drive thee from thy station and from thy state shall he pull thee down and it shall come to pass in that day, in what day? At the day of atonement, at the crisis, at the end of the world when the papacy is returning to power. Have you seen the newspapers in the past couple weeks where the papacy is saying we need to put some muscle into the United Nations where it has the strength to do what it needs to do? We've been identifying that from the prophetic word that it was coming for about 15 years. Now it's here. And it shall come to pass in that day that I will call upon my servant Eliakim, the son of Hilkiah, and I will clothe him with thy robe and strengthen him with thy girdle and I will commit thy government into his hands and he shall be a father unto the inhabitants of Jerusalem and to the house of Judah. There's going to be a change. This is where the Lord takes the work into his own hands. And the key, now notice this, if you don't think this is talking about the Millerite history or our day and age, notice the next verse. There's only one other place where this expression in verse 22 is found in the Bible and it's in the church of Philadelphia. And who were the Millerites? Philadelphians. Is the Philadelphian history repeated to the very letter in the history of Laodicea? This is to us. Verse 22 says, And the key of the house of David will I lay upon his shoulder and he shall open and none shall shut and he shall shut and none shall open and I will fasten him as a nail in a sure place and he shall be for a glorious throne to his father's house and they shall hang upon him all the glory of his father's house, the offspring and the issue, all the vessels of small quantity and the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, saith the Lord of hosts, shall the nail that is fastened in the sure place and be cut down and fall and the burden that was upon it shall fall, shall be cut off for the Lord has spoken it. Just a couple, just a couple minutes to try to pull this together now. Isaiah 20, 21 and 22 is speaking about the end of the world because all the prophets were speaking about the end of the world. Isaiah 20, and these three chapters are talking about the watchman of Adventism and the watchman of the Millerite history. I know that we went through these three chapters very quickly, I'm sorry, but the evidence about the Millerite history tells us that the first thing that William Miller was led to be confronted with was the role of Rome in Bible prophecy, the 2520, and it's documented by the historians of Adventism that the foundational understanding of the Millerites is that there's two desolating powers, paganism and papalism, and if you wanted to summarize that down, it's Rome. That's Isaiah 20. The next prophetic truth that is a way mark in that history is that they see the two chariots of Islam and the warfare that they accomplish as they fulfill the distress of nation in this history, and their identification of Islam is what brings the mighty angel down out of heaven on August 11th, 1820. Paralleling when the dove came down in the identical history in the days of Christ, paralleling when Michael came down in the three decrees, paralleling when the Lord came down with the test of circumcision with the story of Moses, and prefiguring when the mighty angel came down when Islam was restrained in our day and age on September 11th, 2001. After this, when the foundations are being raised, the production of this chart contributes to the closing of the doors by the Protestant churches in June of 1842, and this message arrives, Babylon is fallen. That's Isaiah 21. Isaiah 22, brothers and sisters, it's talking about two classes of worship, Eliakim and Shebna, and Shebna spewed out of the mouth of the Lord. Eliakim is the one that moves into the most holy place with Christ here. Two classes of worshipers, Isaiah 22, these two classes of worshipers are produced in a crisis. When were the two classes of worshipers produced in the Millerite history? Right down here, in these two months, roughly two months, from August 12th to 17th, 1844, to October 22nd, 1844, the Midnight Cry took place. When does the Midnight Cry take place in the parable of the ten virgins? At the crisis at midnight. It's in the crisis that these two classes are demonstrated. In Isaiah 22, you have the crisis of the Millerite history, where Shebna, 49,950 foolish virgins, stay in the holy place, and Eliakim, the 50 wise virgins of the Millerites, move into the most holy place. This history is repeated to the very letter. Therefore, when this reform movement begins, the first prophetic truth that's going to confront God's people is the collapse of the Soviet Union in 1929, identifying that the return, 1989, 1929 was the Lateran Treaty, 1989, when verse 40 of Daniel 11 was fulfilled, and the king of the north, the papacy, began its march to return to take control of planet Earth. But, in between 1989 and verse 41, the Sunday Law in the United States, just as was the case in the Millerite history, Seventh-day Adventists, they see these two chariots. What are the two chariots that we see? Islam. But what's the two Islams that we see? It's a prophecy school. We can have some test questions in our... I'm out of time. We see the third woe, right? But the only way, brothers and sisters, the only way we see the third woe, there's only one way, is we have to see the first and second, because the first and second are going to identify what the third is. We see the same two chariots the Millerites did, and this is what allows us to see the third woe right here. And in this time period, the watchmen are led back to the chart. And the shaking of Adventism begins, because this is the return to the foundations, and when Jeremiah talks about going back to the old paths, what did they say? We will not walk therein. This is where the shaking begins, and it leads to the Sunday Law and the pronouncement that Babylon is fallen, and it leads to the protection of two classes of worshipers. One class is spewed out of the mouth of the Lord, Shabna, and the other moves into the most holy place with Christ, Eliakim. Brothers and sisters, do not understand the role of Islam in Bible prophecy. It's life or death. It's life or death. Shall we pray? Heavenly Father, we wish to be among those that are identified as watchmen. We wish to be among those that are identified as Eliakim. It's fairly easy to see that we're in the crisis, that your people are celebrating and not understanding that the king of the north is about to ransack Jerusalem. Awaken us, awaken your people to this crisis. Turn us away from our human works that we're attempting to save ourselves, and let us come to the foot of the cross that we might receive the only strength, the only empowerment that will help us, that will prepare us to stand and to walk through the crisis that's about to confront the world. Thank you once again for being with us throughout this week. We ask for your continued presence in the final presentation for the day here in Jesus' name. Amen.