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Page 26 of 39Colossians 18:3
@@@^Those who have attempted to crowd “the sixth hour” that signalized Jesus’ trial in Pilate’s judgment hall, and “the sixth hour” that commenced the darkness while He was on the cross, — a period of twelve hours, — into a “watch” of four hours, think the two scriptures are in perfect harmony with their idea, when in plain fact, as here seen, they are as irreconcilable as night and day! Yet these same ones are having no end of perverse enjoyment in their not being able to reconcile the “midnight seizure” with the time as tabulated in the aforementioned time-table, which, according to their understanding, represents three or four hours discrepancy! Why have they not used the “watch system” here where it @9can@7 be used?
Colossians 19:1
@@@^The time-table is not endeavoring to show the “midnight seizure,” but simply the time that the Jews “laid hold on Jesus” — when He was brought before the priests and, in particular, before the Sanhedrin (Matt. 26:57). (See chart, @9The Shepherd’s Rod@7, Vol. 2, p. 22.) Whereas @9The Desire of Ages@7, pp. 699, 760, is speaking of the time that He was seized in the @9garden@7 (Matt. 26:50) — the “midnight seizure.”
Colossians 19:2
@@@^If the midnight seizure, the trial before Pilate the crucifixion, and the burial of Jesus, all took place in one day (Friday), then how could He have been seized in the garden @9shortly after midnight@7, led from there successively to Annas, to Caiaphas, to the Sanhedrin, and to Pilate, and yet be in Pilate’s judgment hall @9about midnight@7? This utter impossibility alone should convince anyone with an understanding mind that these events must necessarily have consumed two days and that any argument supporting the idea that they consumed but one day, is not against the exposition of @9The Shepherd’s Rod@7, but against the testimonies of Mark and John, who were eyewitnesses to these events.
Colossians 22:2
@@@^The time of the Passover observance being invoked by law, no one could celebrate its feast at another time and yet be rewarded as a Passover keeper. Much less, therefore, could Jesus have eaten it previously, because He would thereby not only have set a bad example but also have given the Jews occasion justly to accuse Him and to make much out of it, which had it actually occurred, the apostles naturally would have recorded. The fact, though, that they did not make any such record, shows conclusively that there was none to make.
Colossians 23:1
@@@^It was, moreover, on “the first day of unleavened bread,” the day “they killed the passover” (not before), that “His disciples said unto Him, Where wilt Thou that we go and prepare that Thou mayest eat the Passover? . . . And in the evening He cometh with the twelve. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with Me shall betray Me.” Mark 14:12, 17, 18.
Colossians 27:2
@@@^@9The Desire of Ages@7, p. 722, is dealing with the entire judicial proceedings, not in its seven component scenes, but as a composite whole — one sustained trial. For Judas became desperate after having seen that Jesus was in every trial condemned to be crucified, and so he went out and hanged himself.
Colossians 28:3
@@@^The booklet also contends that Jesus died on the thirteenth day of the month, which, according to its calculations, happened just about when the Passover lamb of the fourteenth day was to be killed. Whereas Matthew, Mark, Luke, and John — all four of the gospels — agree that “the first day of unleavened bread, when they killed the passover, His disciples said unto Him Where wilt Thou that we go and prepare that Thou mayest eat the Passover?” Having prepared the same, “they sat and did eat.” Mark 14:12, 18; Matt. 26:1-21; Luke 22:1-15; John 13:1, 2.
1 Thessalonians 9:1
@@@^In the light of these facts Jesus’ statement that “all the prophets and the law prophesied until John,” obviously has a wholly different meaning from what has been taught by uninspired men. When it is illuminated by the same Spirit Who indicted it, the resultant interpretation is trouble-free, revealing that Christ separated the prophets into a twofold classification — those until John and those after him.
1 Thessalonians 28:2
@@@^As aforestated there is no record showing that Jesus ate actual; butter and honey. But as the prophet’s utterance must be correct, the only conclusion possible is that the “butter and honey” are symbolical of something which Christ freely used, and which made Him wise and able to discriminate between good and evil. Inasmuch, moreover, as these two literal articles of food — butter and honey — can never in themselves enable anyone to know the difference between good and bad, it therefore becomes doubly settled that they are symbolical. And of course this certitude evokes the question:
1 Thessalonians 45:1
@@@^One may say, “Yes, I believe in the Spirit of Prophecy, but not as you do.” Yet if what he believes to be the Spirit of Prophecy does not lead him to “keep the commandments of God” and to know that the testimony of Jesus Christ is the ever-active Spirit of Prophecy (Rev. 12:17; 19:10), then he had better forsake that and accept this, for “he that saith I know Him, and keepeth not @9His commandments@7, is a liar, and the truth is not in him.” 1 John 2:4. Likewise says the Lord: “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” James 2:10. “Blessed are they that @9do His commandments @7that they . . . may enter in through the gates into the city.” Rev. 22:14.
1 Thessalonians 50:1
@@@^@9“If Mrs. White’s statement is true that Jesus ministered before God as the priest ministered daily in the first apartment of the earthly sanctuary presenting before God the blood of the sin offering then where was God? Was he not in the second apartment? Can anyone deny that he was there according to the type when the Scriptures teach that he was overshadowing the mercy seat while priests were ministering before the veil daily?” — The Twenty-three Hundred Day 1844 Doctrine Weighed and Found Wanting p. 44. @7
1 Thessalonians 69:1
@@@^This composite pictorial revelation of gospel work and workers, contributed to by the prophets, discloses a church that keeps “the commandments of God” and has “the testimony of Jesus Christ.” It is “clad in the armor of Christ’s righteousness, . . . ’fair as the moon, clear as the sun, and terrible as an army with banners, . . . to go forth into all the world, conquering and to conquer.” —@9 Prophets and Kings,@7 p. 725.
1 Thessalonians 77:4
@@@^Peter’s reasoning that David’s prophecy applies to Christ’s resurrection, does not have any plainer supporting evidence than this tract does in showing that Mrs. White’s writings, along with what is revealed here, are the Spirit of Prophecy — the “testimony of Jesus.” Rev. 19:10. So if you also pursue the dishonorable course which those wicked Jews pursued, will your guilt be any less than theirs? Why, then, so act now as to share in that guilt? Why not instead right now make the better choice, and let the Spirit of God put the same words in your mouths as He did in the mouths of the few penitent Jews, who solemnly inquired, “Men and brethren, what shall we do?” Acts 2:37.
1 Thessalonians 78:3
@@@^“They will question and criticize everything that arises in the unfolding of truth, criticize the work and position of others, criticize every branch of the work in which they have not themselves a part. They will feed upon the errors and mistakes and faults of others, ‘until,’ said the angel, ‘the Lord Jesus shall rise up from His mediatorial work in the heavenly sanctuary, and shall clothe Himself with the garments of vengeance, and surprise them at their unholy feast; and they will find themselves unprepared for the marriage supper of the Lamb.’ Their taste has been so perverted that they would be inclined to criticise even the table of the Lord in His Kingdom.” — @9Testimonies@7, Vol. 5, p. 690.
1 Thessalonians 80:2
@@@^Therefore, brethren, settle it once and forever, that with the Lord’s help you will no longer be carried away by winds of doctrine that are created and driven by the spirit of error, not by the Spirit of Truth, but that you will always look for, and stand by, the Inspired Word of God — “the testimony of Jesus,” delivered to you by “the Spirit of Prophecy” (Rev. 12:17; 19:10); that you will “hear the rod, and Who hath appointed it.” Micah 6:9. @8@8
2 Thessalonians 3:1
@@@^Though it is the crowning work of our salvation and of the setting up of the kingdom of Christ upon earth, yet the “investigative judgment” is one of the least understood and most mystified and confused Bible subjects of the age. Were it not essential to our salvation, the enemy would not have expended every possible effort to envelop it in darkness. Imperative, then, is the unremitting need to search the Scriptures “as for hidden treasure,” and to beseech God for the guidance of His Spirit in order rightly to understand this all-important subject. In vain though, any search for truth unless the motive be to learn and to do the will of God. Hence, “if any man,” says Jesus, “will do His will, he shall know of the doctrine, whether it be of God.” John 7:17.
2 Thessalonians 8:2
@@@^And now that the “time is come that judgment must begin at the house of God . . . ,” “thou therefore endure hardness, as a good soldier of Jesus Christ” (2 Tim. 2:3), for “if it [the judgment] first begin at us, what shall the end be of them that obey not the gospel of God?” 1 Pet. 4:17.
2 Thessalonians 27:1
@@@^You cannot afford, brethren, now that the light is come, to let slip from you the opportunity of breaking away from the theories of men herein discredited by the “Spirit of Truth,” and of placing your feet firmly on the solid foundation here established in their place by the testimony of Jesus Christ.
2 Thessalonians 107:1
@@@^“Which hope we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.” Heb. 6:19, 20.@9 @7
2 Thessalonians 108:1
@@@^“Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.” Heb. 6:19, 20.