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Page 229 of 3161 Timothy 102:3
@@@^By that time it was understood that the statement, “the sanctuary shall be cleansed,” did not mean that Christ was to cleanse the earth in 1844, but rather that in fulfillment of Daniel 7:9, 10, He was to cleanse the heavenly sanctuary. This is the very event which opened the seals and sounded the trumpets, and which, as we have seen, John was told would be “here-after.” (See Revelation, chapters 4 and 5.) Possessed of this understanding, a small group of believers, who later called themselves “Seventh-day Adventists,” organized into a body, and zealously moved on with the prospect in view of gathering in “the servants of our God” (the 144,000). This work appeared to them to be an overwhelmingly great task, and it met with ridicule on every side.
1 Timothy 103:5
@@@^Inasmuch as the paramount purpose and hope of the S.D.A. denomination from its outset has been to gather the 144,000, it should be more conversant with this subject than with any other, “ready always to give an answer to every man that asketh” “a reason” of its “hope.” 1 Pet. 3:15. Sadly, though, it is not; instead, it is more ignorant of who and what are the 144,000 than it is perhaps of any other known Bible truth. And what is still sadder, many of its teachers who are refusing to accept this “most startling revelation” (@9Testimonies to Ministers,@7 p. 445), are now insisting that a knowledge of the subject is not essential to their soul’s salvation. And thereby they are saying that they are “rich, and increased with goods, and have need of nothing,” thus implying that God has put a non-essential subject in the Bible! Thus they are self-doomed to remain wretched (unhappy), and miserable (troubled), and poor (in need of truth), and blind (benighted), and naked (without the righteousness of Christ), and consequently to reject the words: “I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; . . . and anoint thine eyes with eyesalve, that thou mayest see.” Rev. 3:17, 18.
1 Timothy 106:1
@@@^The action in verse 20 shows that the slaying in verse 16 effects the separation of the first fruits in the church. Indeed, were the church not the scene of the slaying, then those who escape from it, God could not send to the nations (the Gentiles), for they themselves would be heathen instead of Christians, and He would then be sending heathen unto heathen! And as the escaped are to go to the Gentiles to proclaim His fame to them the slaughter evidently takes place before the close of probation, and does not harm those who at that time know not His fame.
1 Timothy 108:2
@@@^“The investigative judgment” decides the cases of those who have professed faith in God, and who in consequence have had their names recorded in the books (Dan. 7:10), but some of whom have not endured to the end. It determines which names shall be retained and which shall be blotted out. So not until the investigation is completed, the sanctuary cleansed from unworthy members, will the books show the exact number of names that will be retained and accounted worthy of life eternal.
1 Timothy 110:3
@@@^But why leave out the court? Why not measure it also? For since it is a part of the building, it, too, must be symbolical of saints. Obviously because it represents the “great multitude, @9which no man could number@7 [measure], of all nations, and kindreds, and people, and tongues” (Rev. 7:9) — the last who come from among the Gentiles. The “court,” in other words, is symbolical of the immeasurable (innumberable) harvest of second fruits brought in after the measurable (numerable) harvest of first fruits — the 144,000. It is not measured (investigated), because it represents those among whom there are no “bad” to be cast out; for they are gathered in after the cleansing of the heavenly temple (Dan. 8:14) — after the judgment of the dead — after the separation of “the bad” from among “the good” in the church, as illustrated by the parable of the net (Matt. 13:47, 48). They are those who by name, “My people” (Rev. 18:4), are called to come out of Babylon, and who, with no unclean among them (Isa. 52:1), come into the already purified and living church of God. (For more extensive treatment of the subject of the investigative judgment, see our Tract No. 3, @9The Harvest@7, third edition.)
1 Timothy 111:3
@@@^The occupation of the Promised Land by the Gentiles today was typified by yesterday’s Gentile occupation of it. And when ancient Israel returned from Egypt to the land of promise, the times of the Gentiles in those days were fulfilled. Likewise now when antitypical Israel, the 144,000 guileless servants of God, are sealed and taken to Mt. Zion, there to stand with the Lamb, the “times of the Gentiles” in these days will be fulfilled.
1 Timothy 117:1
@@@^And finally, the fact that the seventh trumpet will not sound until just after the completion of the gospel, is clinching evidence in the proof that the subject of the trumpets treats of the destruction of the wicked, whose probation is closed by their rejection of a message which God sends them.@9 @7
1 Timothy 118:1
@@@^He, though, who @9is@7 persuaded, and who walks in the light, will experience joy inexpressible: He will receive the “mark” (Ezek. 9:4), the “seal” (Rev. 7:2, 3), of God’s approval. His sins will be blotted out. His name will be ineffaceably written in the Lamb’s book of life. He will witness Michael’s standing up and delivering him from the “time of trouble such as never was.” Dan. 12:1. He will return midst the ransomed of the Lord, and come to Zion with “songs and everlasting joy upon” his head. He “shall obtain joy and gladness, and sorrow and sighing shall flee away” Isa. 35:10. He will inherit the earth — saved eternally!@9 @7
2 Timothy 2:5
@@@^In Its Scriptural sense, Inspiration is defined as “a divine influence directly and immediately exerted upon the mind or soul of man” (@9The New Century Dictionary@7); in other words, It is a special function of the Spirit of God. It is, therefore, in Its divers manifestations, set in operation, not by the working of the mind itself, but by the power of the Spirit. To get a correct understanding of this process, however, one must necessarily see it in historical perspective, operating in the midst of the human race from its beginning.
2 Timothy 2:8
@@@^Moreover, sacred history reveals that neither is it limited to visions (Dan. 7:2), or dreams (Gen. 28:12), or indirect communication (Ex. 40:35; 28:30), or direct face to face conversation (Gen. 18:2) with divine beings, or to any other form of expression. Rather It comes “in divers manners.” Thuswise, God “at sundry times . . . spake in times past unto the fathers.” Heb. 1:1.
2 Timothy 2:11
@@@^In this preternatural event which so radically changed the course of human society, we see another form of Inspiration revealing that while one individual or a group of individuals may deliberately work at cross-purposes with God, He can bestow His gift even on them, to frustrate their own evil designs (Gen. 11:1-9) while promoting His eternal purpose and getting praise to His name (Ps. 76:10).
2 Timothy 3:4
@@@^Later on, God in His providence (Gen. 45:5) permitted Joseph to be sold by his brothers into slavery, and afterwards caused Israel to go into Egypt. This makes inescapable the conclusion that the Lord influenced (inspired) Jacob to make a coat of many colors (Gen. 37:3) and to give it to Joseph. This inspired his brothers to jealousy, and they were doubly fired in their minds by the telling of his dream and their father’s interpretation of it (Gen. 37:10). So to prevent his supplanting them in influence or position, they sold him as a slave, to be carried away into Egypt. There the Lord in His own time raised him to the second throne of the realm, then brought the years of plenty, also the years of famine, as the means to remove the whole household of Jacob into Egypt.
2 Timothy 3:7
@@@^Pharaoh and Nebuchadnezzar had dreams. Joseph and Daniel interpreted them (Gen. 40:8-12; 41:25-38; Dan. 11:7; 2:28; 4:20, 24). Daniel, the prophet, John the Revelator, and other holy men of God had visions. Each was the special recipient of Inspiration in a distinctive form, and to a greater or less degree.
2 Timothy 3:9
@@@^In all diligence, therefore, give heed to any supernatural manifestation in the church of God, irrespective of source, whether it be human or brute, small or great, black or white, rich or poor. Unbiasedly compare its work with the Scriptures, and if it is in harmony with them, if it finds its foundation and prediction there, makes men loyal to the law and to the prophets, and adds light to the present truth, accept it whatever the cost in money, property, position, friends, and relatives, for it is your very life. He who will prove faithful in this responsibility will receive a hundredfold for the sacrifice it has cost him to be true to the Lord’s voice (Matt. 19:29).
2 Timothy 3:12
@@@^Inspiration makes very clear that the Lord’s messenger dare not in any way improvise upon revelation (Rev. 22:18-20) although often privileged to articulate it in his own words. Judged by the same standard, no one else dare meddle with the inspired writer’s work. This rational sequence consistently concludes that when a point in one’s writings is not clear, then only the writer himself should be consulted concerning it, if he is living. Otherwise, only the same Spirit of Inspiration, the original author of the writings, can clarify whatever is involved. Indeed “if a message comes,” as Inspiration says, “that you do not understand take pains that you may hear the reasons @9the messenger@7 may give, comparing scripture with scripture, that you may know whether or not it is sustained by the Word of God.”—@9Testimonies on Sabbath-School Work@7, pp. 65, 66.
2 Timothy 4:2
@@@^Remember, too, that the practice of comparing statements stripped of their context is fundamentally disingenuous, and leads today to as many perversions and misapplications of truth as does the deliberate wresting practiced in Satan’s challenge to Christ: “If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” Matt. 9:6.
2 Timothy 4:7
@@@^Inspiration, moreover, always brings the messengers of God into perfect harmony, never into division. This prime truth is seen beautifully illustrated in the experience of the Apostle Peter, a Jew, with Cornelius, the Roman Centurion, a Gentile. The Lord knew that Peter would never receive a Gentile, and that Cornelius would never present himself to a Jew. So both were given a vision instructing them what to do. (See Acts 10.) And obeying the heavenly vision to which they had mutual respect, they without trouble drew into mutual accord.
2 Timothy 5:2
@@@^From these and many other examples, we see that God not only never delegates one agent to alter, to reset, or to countermand the message with which He has charged another agent, without His first making the matter known to both, but also that He never honors with promotion those who seek to uplift and aggrandize self, but that He exalts in due season those who humble themselves under His mighty hand (1 Pet. 5:6).
2 Timothy 5:3
@@@^As a logical corollary to the foregoing phases of the subject of Inspiration, it is to be recognized that all who become converted and submissive to the Lord are recipients of Divine Illumination. For none but the Holy Spirit can convince one of the Truth, convict him of his sins, give him repentance, and empower him to obey God’s laws, His statutes, and His ordinances. Man, himself, can no more effect these transformations than the leopard can change his spots.
2 Timothy 5:4
@@@^“If you see your sinfulness, do not wait to make yourself better. How many there are who think they are not good enough to come to Christ. Do you expect to become better through your own efforts, ‘Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.’ There is help for us only in God. We must not wait for stronger persuasions, for better opportunities, or holier tempers. We can do nothing of ourselves. We must come to Christ just as we are.”—@9Steps to Christ@7, p. 31.