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Page 29 of 39James 21:2
@@@^Our unselfish zeal and effort to help all Modernist Seventh-day Adventist brethren, regardless of their race, nationality, or social position, is evidence enough of our love for them and our devotion to them. We believe with the apostle Paul that we are all the children of Adam, children of adoption into the family of God through our Lord and Saviour Jesus Christ.
1 Peter 81:1
@@@^Anyone who proceeds upon the assumption that Sister White has said, “We have all the light which we need till Jesus comes,” is, unless he promptly surrenders the notion, dooming himself to the fate of either a foolish virgin or an unrepentant Laodicean.
1 Peter 81:2
@@@^@9“Early Writings,” p. 15, speaks about God’s announcing the day and the hour of Jesus’ coming, and pouring upon the saints the Holy Ghost. Does not all this take place at the time of the seven last plagues, just before the second Advent? If so, then does it not show that the “latter rain” is to be poured out upon God’s people after the close of probation?@7
1 Peter 81:3
@@@^True, we do understand from the passage in question that toward the close of the seventh plague, God will announce the day and the hour of Christ’s coming, and that He will then pour out His Spirit upon His saints. We do not, however, understand this outpouring to be either the “latter” or the “former rain” of truth, or yet the power prophesied of in Joel 2:23, 28, but rather the final manifestation of God’s Spirit not to reveal to us any more of Gospel Truth, nor to enable us to proclaim it more fully, but simply to baptize us with a fitness to behold Jesus face to face, “as He is.”
1 Peter 85:1
@@@^“The love of Christ, the love of our brethren, will testify to the world that we have been with Jesus and learned of Him. Then will the message of the third angel swell to a loud cry, and the whole earth will be lightened with the glory of the Lord.”—@9Testimonies@7, Vol. 6, p. 401.
1 Peter 90:2
@@@^As in the natural state of things, the latter rain comes not only to make the wheat grow but also to bring it to its full maturity, so, by spiritual analogy, this Teacher of Righteousness must bring the saints to the full stature of men in Christ Jesus (Eph. 4:13)—fit them for the Kingdom.
2 Peter 14:2
@@@^Since it is after the earth swallows the flood, that the dragon is to be wroth with the woman and to go “to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Rev. 12:16, 17), there is no escaping the conclusion that the harvest, in taking away from the church Satan’s flood, his multiplied tares, does not bring the millennium of peace. Indeed not, but rather it brings God’s wrath—the time of trouble such as never was: the time in which His people in Babylon are called to “come out of her” and into His purified church—the Kingdom.
2 Peter 28:2
@@@^While the gospel of love inspires us to love the Lord, the doctrines teach us the right way to love Him, and the light of the prophecies guides our feet in the strait and narrow path along the way to the city of God, just as at night the lights of an automobile show us the way home. Without them, we would inevitably soon lose the way, crash, and pile up in the dark— a mass of wreckage and death, perchance. Thus while we need the one, we just as much need the other. The Davidians therefore combine both, teaching the love of Jesus through the doctrines, and the way to the Kingdom through the prophecies.
2 Peter 45:1
@@@^“And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” Rev. 12:13-17.
2 Peter 54:2
@@@^Indeed, not only small and insignificant did the work then appear to be, but also impossible to carry forward. Nevertheless, as the doubting ones among the multitude saw an excuse in the seemingly utter defeat in Jesus’ crucifixion, they separated themselves from among the faithful. And as the remaining ones of His followers lost confidence in themselves, renounced self, and sought the Lord earnestly at a time when there was not in themselves even the least hope of continuing the work, they gave the Lord an opportunity to manifest His great power and to advance His cause with such rapidity that with one sermon there were converted three thousand souls in one day. Then daily after that were added only “such as should be saved”—such as were thoroughly converted. Thus did the work of the gospel begin to grow rapidly, once the Lord got a group of people that He could trust and use.
2 Peter 57:3
@@@^Tracing the church’s history down through the ages, we find that if all had taken the same position as the questioner, the advancing Truth would never have reached the church in any period. Had God’s messengers at sundry times failed to agitate their message in their own churches, how, then, would the various reformatory messages have reached His people? Is He not more interested in them than He is in the heathen? John the Baptist, Jesus, and the apostles, all sacrificed their lives in order to take their message to their own church. Why, then, should not the Davidians do likewise?
2 Peter 67:2
@@@^@9“The Shepherd’s Rod” seems to say that Jesus will leave the Most Holy place at the execution of the slaughter of Ezekiel 9, while “Early Writings,” p. 36, seems to say that He will leave the place after His work in the sanctuary is done, and then will come the seven last plagues. How do you reconcile the two? @7
2 Peter 67:3
@@@^Though the author of @9Early Writings@7 says that Christ will not leave the sanctuary before His “work is done,” yet elsewhere she writes: “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.’”—@9Testimonies @7Vol. 5, p. 690.
2 Peter 74:2
@@@^@9“The Great Controversy,” pp. 322, 323, teaches that “not until the personal advent of Christ can His people receive the kingdom....But when Jesus comes, He confers immortality upon His people; and then He calls them to inherit the kingdom of which they have hitherto been only heirs.” Will you please help harmonize the Bible and “The Shepherd’s Rod” with these and other passages in Sister White’s writings in regard to the setting up of the Kingdom? @7
2 Peter 80:1
@@@^While @9The Great Controversy@7 may omit showing that the establishment of the Kingdom and the inheriting of it are two different events, elsewhere the Spirit of Prophecy does do so: While the apostles, it says, “were not to behold the coming of the kingdom in their day, the fact that Jesus bade them pray for it, is evidence that in God’s own time it will surely come.
2 Peter 88:1
@@@^Bringing into prophetic focus this same event Jesus declared parabolically: “A certain nobleman went into a far country to receive for Himself a kingdom, and to return.” Luke 19:12. Note that He receives the Kingdom (acquires ownership of it) while He is away, not when He returns. (See @9The Great Controversy@7, pp. 426, 427).
2 Peter 88:3
@@@^Consequently, though the wedding takes place in heaven, the saints while on the earth are the prospective guests for the marriage supper. Then, after the marriage is solemnized in the Holy of Holies, Jesus descends from heaven and takes the guests unto Himself, so that where He is, they may be also (John 14:1-3). There they eat of the “marriage supper of the Lamb.”—@9The Great Controversy@7 p. 427; Rev. 19:9. In this instance, while the saints are said to be the guests, the Holy City is said to be “the bride.” Rev. 21:9, 10.
1 John 14:3
@@@^All the Gospels testify that Jesus was seized the same night He ate the Passover with His disciples (Matt. 26:34; Mark 14:30; Luke 22:34). John states that immediately thereafter He was “led...away to Annas” (John 18:13), and Mark discloses that later that night He was brought before “the chief priests and all the council.” Mark 14:54, 55. “And as soon as it was day,” as all the accounts agree, He was arraigned finally before the Sanhedrin.
1 John 17:2
@@@^And to assume that Luke 22:7-14 records only a Passover substitute—that Jesus and His disciples celebrated a passover before the day arrived—is to take a position at variance with the “law” as well as with the “testimony” of the prophets and the apostles (Isa. 8:20). And had such been the fact, the Jews who were desperately anxious to hang on Christ some act of lawlessness, would have made much of it, and as a result the apostles would have written about it.
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.