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Page 246 of 3162 Peter 80:2
@@@^“The Kingdom of God’s grace is now being established, as day by day hearts that have been full of sin and rebellion yield to the sovereignty of His love. But the @9full@7 establishment of the kingdom of His glory will not take place until the second coming of Christ to this world. ‘The kingdom and dominion, and the greatness of the kingdom under the whole heaven,’ is to be given to ‘the people of the saints of the Most High.’”—@9Mount of Blessing,@7 p. 159.
2 Peter 80:4
@@@^When Moses wrote the first part of the Bible, he was not given all the light which God intended to reveal to His people through the ages. With each approaching hour for the Truth to advance, came first one prophet, then another, in a long succession ending with John the Baptist. Then came Christ, the apostles, the reformers, William Miller, and Sister White, each one in turn teaching truths which could not be borne out entirely by the writings of any one predecessor. To find all the Truth thus progressively revealed, the writings of all must be collaborated.
2 Peter 81:2
@@@^The reason which Moses assigns for the Passover observance is that it is to commemorate Israel’s going out of Egypt (Deut. 16:1-3). John the Baptist, however, imputes its significance to the coming of Christ, “the Lamb of God” (John 1:29), while the apostles assign it to His crucifixion: “For even Christ our passover,” says Paul, “is sacrificed for us.” 1 Cor. 5:7. And the significance of keeping the Passover, he then attaches to the ordinance of the Lord’s supper (1 Cor. 11 :26).
2 Peter 82:2
@@@^Failing to advance with the advancing Truth, each generation of Jews found fault with its respective prophets, culminating with the apostles and the very Son of God Himself. The Jews justified their criminal actions on the ground that the claims of their prophets, of Christ, and of the apostles, were not founded upon Moses’ writings. So while boasting of Moses’ writings, they denied and killed the prophets who came after him—a solemn warning to us, lest doing as they did, we meet their fate!
2 Peter 85:1
@@@^The Bible says: “In the days of these kings [the kings that are symbolized by the ten toes of the great image] shall the God of heaven set up a kingdom, which shall never be destroyed....It shall break in pieces and consume all these kingdoms.” Dan. 2:44.
2 Peter 91:1
@@@^As Revelation 7:14 says that the great multitude (the second fruits) “came out of great tribulation,” it is conclusive that the four winds will be held, as the angel commanded, “till we have sealed the servants of our God....” Rev. 7:3. The winds, therefore, are loosed and blowing after the 144,000 are sealed and while the great multitude is being gathered and sealed. Thus only can it be said that the multitude came out of “great tribulation,” out of “a time of trouble, such as never was since there was a nation even to that same time.” Dan. 12:1.
2 Peter 91:2
@@@^@9“I saw,” says Sister White, “that the anger of the nations, the wrath of God, and the time to judge the dead, were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced.”—“Early Writings,” p. 36. Could this “anger of the nations” be the “battle of Armageddon”?@7
2 Peter 91:3
@@@^While the vision makes plain that the first three events (the judgment of the dead the anger of the nations, and the wrath of God) follow one another in consecutive order, occupying three separate, distinct, and successive periods, it does not clear the time of the fourth event—Michael’s standing up.
2 Peter 92:4
@@@^As the anger of the nations is in the time of the judgment of the living,—the Loud Cry of the Third Angel’s Message,—the “anger” is obviously directed against God’s people, not against the nations themselves. Obvious is this fact, because the nations among themselves have always been angry, and are angry even today, although we are still in the time of the judgment of the dead.
2 Peter 93:3
@@@^“In that day shall the Lord defend the inhabitants of Jerusalem: and he that is feeble among them at that day shall be as David; and the house of David shall be @9as God@7, as the angel of the Lord before them.” Zech. 12:8. Then “clad in the armor of Christ’s righteousness,” declares the Spirit of Prophecy, “the church is to enter upon her final conflict. ‘Fair as the moon, clear as the sun, and terrible as an army with banners,’ she is to go forth into all the world, conquering and to conquer.”—@9Prophets and Kings@7, p. 725.
1 John 6:1
@@@^However, as the Bible plainly teaches that this special work takes place only once during probationary time (Heb. 9:26), it follows that the records of those who have died throughout the centuries will be the first to pass in review before God, the Great Judge (Dan. 7:9, 10). After these have been examined, then the examination of the records of the living will begin. And as we are told that there are two classes of people in the church (“wheat” and “tares”—Matt. 13:30), it is evident that the Investigative Judgment (“harvest”) of the dead affects only the heavenly sanctuary. This is doubly evident when it is remembered that “the dead know not anything” (Eccles. 9:5) but are lying unconscious while waiting in their graves for the resurrection day. But when the Judgment (“harvest”) of the living shall begin, then of necessity the sanctuary on earth will be cleansed from the hypocrites, and the sanctuary in heaven from their names in its records. Both sanctuaries are therefore affected. The cleansing of the earthly is further borne out by Malachi’s prophecy:
1 John 7:3
@@@^The twenty-four-hour cycle begins at sunset, because at the moment the earth came into existence and began to rotate on its axis, there was no light “upon the face of the deep,” whereupon “God said, Let there be light: and there was light....And the evening and the morning were the first day.” Gen. 1:2, 3, 5.
1 John 8:1
@@@^The “light” which shone on the first day, and by which God divided the day from the night (set the earth revolving on its axis), was not, however, that of the sun, for the sun and the moon were not created until the fourth day, when He spoke them forth “to rule over the day and over the night” (Gen. 1:18), which He had beforehand established.
1 John 8:2
@@@^Thus it was that whereas the earth began punctuating eternal time with the first night of creation week, from which the weekly seventh-day Sabbath is measured; the moon began punctuating time at the end of the third day and at the beginning of the fourth night from which the month is measured; and the sun began to punctuate time at the end of the fourth night and the beginning of the fourth day, from which the year is measured. Accordingly, the time-span which measures and segments the week, is three days in advance of the time-spans which measure and segment the solar year and the lunar month. In order, therefore, that His people might commemorate the week of creation, from the instant that the span of earthly time began, God commanded: “From @9even@7 unto @9even@7, shall ye celebrate your sabbath.” Lev. 23 :32.
1 John 17:3
@@@^To satisfy the immutable demand of the “law,” the lamb had to be slain in the afternoon of the fourteenth day of the first month (Num. 28:16), and the feast had to be celebrated on the fifteenth (Num. 28:17), the night following the fourteenth day (Ex. 12: 8). In conclusive corroboration of this fact the Spirit of Prophecy emphatically states: “On the fourteenth day of the first Jewish month, the very day and month on which, for fifteen long centuries, the Passover lamb had been slain, Christ, having eaten the Passover with His disciples, instituted that feast which was to commemorate His own death as ‘the Lamb of God, which taketh away the sin of the world.’”—@9The Great Controversy@7, p. 399.
1 John 19:2
@@@^In the Old Testament is brought to view a religious Movement which is an “ensample,” or type, of a counterpart in the New Testament. And just as God yesterday organized and led the one to emancipate His people from a cruel bondage to heathen masters, so also will He do with the other today. Likewise as He instructed the one, so will He instruct the other as to how to expect to be liberated and established in the land of their inheritance, the kingdom of freedom, peace, and plenty. In assurance of this, He declares: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” 1 Cor. 10:11. And “there shall be an highway for the remnant of His people, which shall be left, from Assyria, Like as it was to Israel in the day that he came up out of the land of Egypt.” Isa. 11:16.
1 John 20:2
@@@^The Movement led by the @9Rod@7 today is the only Movement in Christendom fitting the type—the Israel of Joshua’s day: like it, drawing its followers only from the parent Movement, and having as its threefold objective the deliverance of God’s people from bondage, the possession of the land and the establishment of the kingdom. And just as the purified Israel of Joshua’s day, the generation which survived the forty-year wilderness wanderings, inherited first the final leadership of the typical Exodus Movement, and then the land of promise, so the purified Israel today (the 144,000), the ones who survive the forty-year period of wandering from 1890-1930, and who escape the slaughter of Ezekiel 9, are to be promoted to the final leadership of the antitypical Exodus Movement, then to inherit “the promised land,” and to be citizens in the everlasting Kingdom.
1 John 21:2
@@@^The immediate result of these murmurings complainings, and doubtings today has been to blind the eyes of many in the Advent Movement, causing them to turn back from following Christ their Leader, and steadily to retreat “toward Egypt.”—@9Testimonies@7, Vol. 5, p. 217. Consequently, in another tragic parallel, just as Moses wrote the sad experience of the type so the founder of the Seventh-day Adventist denomination wrote the even sadder experience of the antitype, declaring as far back as 1888: “Many had lost sight of Jesus;” and “Doubt and even disbelief of the testimonies of the Spirit of God, is leavening our churches everywhere.”—@9Testimonies@7, Vol. 5, p. 217.
1 John 24:2
@@@^We are confident that if the questioner will carefully restudy @9Testimonies to Ministers@7 p. 444, he will see that it is endeavoring to show that the Divine object in holding back the winds, is, as the passage plainly says, “the safety of God’s church.” That being the case, then the winds, themselves being figurative of strife, trouble, and war, are, when let loose, to blow against the church. This is very evident because their being held from John’s day until this very hour, has never prevented and is not now preventing the nations’ warring among themselves. Always have they been at war with one another, and today they are engaged in a deadly world-wide conflict unparalleled in all history, although the angels are @9still@7 holding the winds. Of necessity, therefore, the strife represented by the blowing of the winds, must be essentially religious in aim, and political only in procedure, thus religious-political, as stated in Tract No. 12, @9The World Yesterday, Today, Tomorrow@7, pp. 38, 65, and in @9The Shepherd’s Rod,@7 Vol. 2, p. 114. This conclusion is borne out in the following passage:
1 John 25:1
@@@^“The time is coming when we cannot sell at any price. The decree will soon go forth prohibiting men to buy or sell of any man save him that hath the mark of the beast. We came near having this realized in California a short time since; but this was only the threatening of the blowing of the four winds. As yet they are held by the four angels. We are not just ready. There is a work yet to be done, and then the angels will be bidden to let go, that the four winds may blow upon the earth. That will be a decisive time for God’s children,—a time of trouble such as never was since there was a nation.”—@9Testimonies,@7 Vol. 5, p. 152.