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Page 10 of 19Ephesians 4:3
@@@^Will you not, therefore, Brother, Sister, cease to copy the mistakes of others? Will you not profit by them? If you will, you are duty-bound to use your own mind in reaching for salvation, lest you fail to understand the saving truth in the momentous expose, the
Ephesians 18:3
@@@^Revealing a complete separation of the @9wicked from@7 among the @9just@7, these verses, therefore, prophetically forewarn of the imminent purification of the church — her only salvation. And taking place in “the city,” “Jerusalem,” “Israel,” and “Judah,“ — terms by none of which the world can be called, as they apply exclusively to the people of God, the church, — this work of separation is, accordingly, confined strictly to the church.
Ephesians 44:2
@@@^As you will find yourself under severe trial if you obey your inner convictions and take hold of the truth, you must therefore let the Lord alone be your guide, and Inspiration your only teacher. Do not value your salvation so little as to trust to the wisdom of another. Be wise: obey the word of the Lord, investigate for yourself, and do not delay, for you know not the narrow margin of time between you and heaven! “Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.” Mic. 7:5.
Ephesians 49:3
@@@^“Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth.” Ps. 26:8. And “...the zeal of Thine house hath eaten me up; and the reproaches of them that reproached Thee are fallen upon me.” “It was not an enemy that reproached me; . . .but it was . . .a man mine equal, my guide, . . . @9we @7. . . @9walked unto the house of God in company.@7” Ps. 69:9; 55:12, 13, 14. Therefore “save us, O God of our salvation, and @9gather us together@7, and deliver us from the heathen, that we may give thanks to Thy holy name, and glory in Thy praise.” 1 Chron. 16:35.
Philippians 4:1
@@@^Since the doctrine of the millennium presents several vexed and mooted questions of vital importance to the salvation of every human being, and since the truth alone will set the soul free from deception and sin, and sanctify the heart, the need is imperative, therefore, that we discover the correct answer to every such question.
Philippians 17:2
@@@^Thus we see plainly that the redeemed from the church — the servants of God (the first fruits, or first-born — the Biblical term for the priesthood or the ministry) — stand firmly during the shaking “in the midst of the land,” with the result that they carry the truth to all nations during the “shaking” in the world, thereby taking salvation to many. These two classes of the living are necessarily, therefore, the only redeemed who are left after the shaking. They are spared, “delivered,” from the destruction, because their names are “found written in the book.” Dan. 12:1. And that they are not “left” on the earth while it lies in a state all broken, desolate, and void, but rather are “left” from the destruction, Isaiah, himself, makes plain when he says “the inhabitants of the earth are burned, and few men @9left@7” Isa. 24:6. These words do not even imply that the redeemed are left on the earth during the time of its desolation, but are “left,” spared, from the destruction.
1 Thessalonians 9:3
@@@^This all-important distinction and division shows that the Old Testament Scriptures contain the light of our salvation for both periods — Jewish and Christian. And when one considers that the former period is called the “typical” dispensation, and the latter the “antitypical,” then evidence upon evidence rivets the conclusion that the New Testament gospel is based on the gospel of the Old unfolded.
1 Thessalonians 10:1
@@@^Since the Scriptures explain that the church in all ages has been led into truth only through the gift of prophecy, the Christian has no choice but to conclude that God’s will and plan for this time is just as it was for times past; that is, that the knowledge of salvation be imparted through the writings of the Old Testament prophets, as interpreted by those upon whom, as the scroll unfolds, He bestows the same Spirit by which He moved upon “holy men of God” “in old time.” 2 Pet. 1:21. “For I am the Lord, I change not; therefore ye sons of Jacob are not consumed.” Mal. 3:6.
1 Thessalonians 35:3
@@@^Instead, therefore, of the church’s being a refuge, holding out salvation for God’s people, it has become a den of thieves and a place for the sheltering of sinners. For as soon as one is seen giving heed to the Lord’s protest against the abominations, and identifies himself as a reformer, the wild beasts (the unconverted in the church) are either ready to devour him, as they tried to devour Paul (1 Cor. 15:32), or else to drive him out of the churches’ assemblies! Here anyone may readily see why those who are responsible for the abominations are vociferously decrying the doctrine of a @9pure church@7.
1 Thessalonians 62:4
@@@^Without clashing with logic, one cannot suppose that this symbolism is prophetically descriptive of the gospel workers who are foreshadowed in Christ’s prophecy that “this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” Matt. 24:14. For after the horses answered “We have walked to and fro through the earth” — meaning, “We have finished our work,” — the Lord commands them to “Cry yet;” that is, proclaim again! And this command moreover, shows that the Lord was yet to bestow His mercy upon His people, and @9yet@7 to finish His work of salvation, for He says: “My cities . . . shall @9yet @7be spread abroad; and the Lord shall @9yet@7 comfort Zion, and shall @9yet@7 choose Jerusalem. “ Zech. 1:17.
2 Thessalonians 19:2
@@@^How clear, already, the light of truth at last shining forth on this all-important subject of salvation so long shrouded in the dense fog of human theories and speculations! And how solid the resultant vindication of the Spirit of Prophecy’s reaffirmation of its position on the subject: “that the sanctuary question stands in righteousness and truth, just as we have held it for so many years.” — @9Gospel Workers@7, p. 303.
2 Thessalonians 49:1
@@@^At the former coming of the Son of man, the stone which smote the great image was cut out without hands (without man’s aid, and by the Lord Himself) because, as the Lord says, “there was none to help; and I wondered that there was none to uphold: therefore Mine own arm brought salvation unto Me; and My fury, it upheld Me. And I will tread down the people in Mine anger, and make them drunk in My fury and I will bring down their strength to the earth.” Isa. 63:5, 6.
2 Thessalonians 54:1
@@@^Important as it is, any who would fail to make a diligent and careful study of the nature and significance of this great work of God’s investigating the guests who have come in for the wedding are simply indifferent to the prospects of eternal life — “so great salvation.” For when a person’s judgment is pending, and he is unaware of the fact, he will be unprepared and unable to stand when his case is investigated. To this all-important subject “therefore we ought to give the more earnest heed.” Heb. 2:1. And in doing this, we must approach the judgment
2 Thessalonians 72:2
@@@^Just as the Spirit of Prophecy declares that “the whole system of types and symbols was a compacted prophecy of the gospel, a presentation in which were bound up the promises of redemption” (@9The Acts of the Apostles,@7 p. 14), just so the plan of salvation is unfolded not only in the testimonies of the prophets and in the parables of Christ but also in the types and symbols of the earthly sanctuary. In addition to this, the experiences of the people in the typical period “happened unto them,” we are told, “for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” 1 Cor. 10:11. So we are logically bound at the very outset to attend to God’s instruction to Moses:@9 @7
2 Thessalonians 75:2
@@@^Illustrating our salvation in completeness, the harvest rites of the ceremonial system must therefore corroborate both the testimonies of the prophets and the parables concerning the harvest, for all are inextricably bound up together. The ceremonies of the first and the second fruits of grain must accordingly unfold the truth concerning the first and second fruits of humanity. In the Levitical law we read:@9 @7
2 Thessalonians 78:1
@@@^Both the wave-sheaf and the wave-loaves were thank offerings for the first fruits. One was dedicated at the beginning of the harvest; the other at the completion of it. In contrast to the@9 wave-sheaf @7of @9cut stalks @7of grain, prefiguring fruits to be gathered after the sheaf was offered, the @9wave-loaves@7, being a @9finished product@7, signified fruits previously gathered. (The reader who would best comprehend the significance of these three ceremonial celebrations all-important to our salvation, will follow the chart of page 77, as we proceed.)@9 @7
2 Thessalonians 85:1
@@@^Wonderful indeed is the way in which God has worked out the plan of salvation and revealed it step by step as necessary. When in 1844 the investigative judgment of the dead and the ingathering of the first fruits of the living began, He did not leave His people in darkness concerning these events. The very first vision which Sister White received in 1844 was of the 144,000 first fruits, the “servants of our God,” who shall never taste death. (See @9Early Writings@7, pp. 13-15.)
2 Thessalonians 91:4
@@@^When reduced to its primary signifi- cance, this succession of numerical facts leads to the conclusion that 3, the number of the Father, Son, and Holy Ghost, is therefore numerically figurative of the Trinity, and that 120, the number of the Father, Son, Holy Ghost times the number of the saints, is therefore numerically figurative of the Pentecost—a basic factor in the equation of salvation, and one inseparably linked to the relation of
2 Thessalonians 92:3
@@@^The parable of the eleventh-hour call (Matthew 20) reveals that the Bible con- tains just 5 time-messages; the first “early in the morning,” the second at the “the third hour.” The third at the “the sixth and ninth hour,” and the fifth at “the eleventh hour”; 5 in all. In these 5 parabolical calls are found all the time-messages called for in the Bible from the time that it (the Light of the world) began to come up (be written), early in the morning of the parabolical period, to its end — the twelfth hour. In other words, when these 5 messages have been proclaimed to the world, the Bible will then be an exhausted book so far as its offering any more salvation is concerned. (For full treatment of Matthew 20, see @9The Shepherd’s Rod@7, Vol. 2, pp 222-238.)
2 Thessalonians 97:2
@@@^Plainly, then, there are three Pentecosts to be reckoned with in the equation of salvation: two in the past and one in the future, the first being the type, the second the prototype, the third the antitype. Or, in other words, the first brought the earnest of the establishment of the church, the second the foundation of the church (Rev. 21:14), and the third will bring its completion and glorification. The second, the apostolic Pentecost, being the foundational one, also the only one historically recorded, it is therefore the lightbearer on the subject; showing that in order for the antediluvian world to be benefited by redemption, the Noatic Pentecost was indispensable and must therefore be accounted for in this numerical study.