The Midnight Cry (cont’d) (02 of 95)

Overview

HABAKKUK’S TWO TABLES #2 of 95

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Publish Date: 8/17/2016
Speaker Name: Jeff Pippenger
Language: English
Channel Group: FutureForAmerica
YouTube Title: 02.Habakkuk's Two Tables - The Spirit of Prophecy-vgRLaiyWjGA
YouTube ID: vgRLaiyWjGA

References

March 22 to April 17

“During 1843, as a result of careful analysis of the prophetic time calculations, several adjustments were introduced which were gradually accepted. The first correction may be designated the ‘full year’ concept. It was discovered that it was a mistake to calculate the period between 457 B.C. and A.D. 1843 by simply adding the figures together as if they were cardinal numbers. They are ordinal numbers, not separated by a zero year, so that only one year separates 1 B.C. from A.D. 1. It was therefore recognized that in order to make out 2300 full years, it is necessary that there should be 457 full years, B.C. and 1843 full years after Christ. It is evident that from a given point in the year 1 B.C., to the same point A.D. 1, would be but one entire year. . . .

“The second correction was related to the correct year for the parousia. Miller’s ‘Jewish year’ from March 21, 1843 to March 21, 1844 was at first quite generally accepted among his followers. Gradually, however, as attention was called to different Jewish reckonings, the general trend of discussion favored the Karaite reckoning above the Rabbinical as being more biblical. . . .

“Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ’s return. Outside the Millerite movement March 21 was well known and there was ‘a very general expectation of an entire overthrow of the whole system of Adventism’ on that date. Immediately after it passed, Miller wrote that ‘the time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from heaven. I have now nothing to look for but this glorious hope.’ The disappointment was very real and acknowledged by many (including Miller), who frankly confessed their error. Yet, many remained faithful to the imminent expectancy of Christ’s return, and the leaders could state that ‘our faith is unwavering respecting the reality of those events being already to burst upon us at any moment. And this we can never give up.’ Not only Millerites, but also the English ‘Millerites’ experienced a disappointment when the Second Advent did not occur in the spring of 1844.” P. Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 89, 92.

The Tarrying Time

Babylon is Fallen

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.

“The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches. Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry.

“Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God’s people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices I heard everywhere, saying, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Spiritual Gifts, volume 1, 195–196.

Lot

Genesis 19:1–11

The Covenant and the Temple

Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. ‘And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights.’ The forty days’ tarry in the mount did not include the six days of preparation. During the six days Joshua was with Moses, and together they ate of the manna and drank of ‘the brook that descended out of the mount.’ But Joshua did not enter with Moses into the cloud. He remained without, and continued to eat and drink daily while awaiting the return of Moses, but Moses fasted during the entire forty days.

“During his stay in the mount, Moses received directions for the building of a sanctuary in which the divine presence would be specially manifested. ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), was the command of God.” Patriarchs and Prophets, 313–314.

Luke 24:44–52

Scriptures Opened

The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

Jacob’s Ladder

Genesis 28:10–22

“The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world’s Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received.” Fundamentals of Christian Education, 270.

“The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, ‘Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.’ Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth.” Review and Herald, November 11, 1890.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

The Sealing

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

The Triumphal Entry—Two Classes

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

“The time of Christ’s entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus. The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying.

“The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: ‘Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.’

“This was the first time during his life of ministry that Christ had consented to ride, and the disciples interpreted this move to be an indication that he was about to assert his kingly power and authority, and take his position on David’s throne.

“Joyfully they executed the commission. They found the colt, and loosed him. ‘And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had commanded: and they let them go. And they brought the colt to Jesus, . . . and he sat upon him.’

“As Jesus takes his seat upon the animal, the air becomes vocal with acclamations of praise and triumph. He is the object of universal homage. He bears no outward sign of royalty. He wears no dress of state, nor is he followed by a train of soldiers. But he is surrounded by a company wrought up to the highest pitch of excitement. They cannot restrain the joyous feelings of expectancy that animate their hearts.

“Many flatter themselves that the hour of Israel’s emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, ‘Will he at this time restore again the kingdom to Israel?’ Many in the throng recall the word of the prophet: ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.’ Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, ‘Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; hosanna in the highest.’

“No mourning nor wailing is heard in that wonderful procession. No captives are to be seen in chains of humiliation. Those who have once been blind, but whose eyes have felt the healing touch of the Son of God, lead the way. They press close to the side of Jesus, while one whom he has raised from the dead leads the animal upon which he is seated. Those once deaf and dumb, with ears opened and tongues unloosed, help to swell the glad hosannas. Cripples, now with buoyant steps and grateful hearts, are most active in breaking down palm branches, and strewing them in his path, as their tribute of homage to the mighty healer.

“The leper, who has listened to the dread words of the priest, ‘Unclean!’ which shut him out from intercourse with his fellow men, is there. But the curse of the loathsome disease no longer contaminates those within touch of him. He has felt the compassionate touch of the Saviour, and has been cleansed by his power. Now he lays his untainted garment in the path of the Saviour, exclaiming, ‘O give thanks unto the Lord; for he is good: for his mercy endureth forever.’

“The healed demoniac is there, not now to have the words wrenched from his lips by satanic power, ‘Let us alone;’ but ‘clothed, and in his right mind.’ He adds his testimony to that of others: ‘The Lord hath done great things for me, whereof I am glad.’

“The restored dead are there. Their tongues, once palsied by the power of Satan, take up the song of rejoicing, He hath brought the dead from their graves; I will open my lips in praise to him.

“The widow and the orphan are there to tell of his wonderful works. Little children are inspired by the scene. There are present those who have been healed of their diseases, and brought back from the grave by the word of the Life-giver; and with palm branches and flowers these bestrew the path of the Redeemer.” The Youth Instructor, February 21, 1901.

‘In the summer and autumn of 1844 the proclamation, ‘Behold, the Bridegroom cometh,’ was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord’s appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, ‘they that were ready went in with him to the marriage.’ The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . .

“The proclamation, ‘Behold, the Bridegroom cometh,’ in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. ‘They that were ready went in with Him to the marriage: and the door was shut.’ They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to ‘wait for their Lord, when He will return from the wedding.’ Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage.” The Great Controversy, 427.

While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12–13.

And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

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Transcription

Invocation presented by Brother Jeff Pippenger: Heavenly Father, we thank you for bringing us together here this morning that we might study your Word and worship you. We ask that you watch over the equipment that we are using to broadcast this presentation and record it, and that you grant us the presence of your holy angels and your Holy Spirit that you might guide and direct what is shared here. We ask forgiveness of any sins that we have done that would prevent us from being a tool in order to present the message that you have for us at this time. We pray, also, that your Holy Spirit will awaken and open our hearts and minds to understand the implications of the things that we are studying. We thank you for these things in Jesus’s name. Amen.

The Midnight Cry (cont’d)

March 22 to April 17

BROTHER PIPPENGER: In our last presentation the question came up about how October 22, 1844, can be the tenth day of the seventh month, if March 22, 1844, is the first day of the first month. What has to be understood is that the Millerites, in March of 1844, they were incorrect about what they understood to be the end of 1843; and, after that disappointment they went back in and looked again at the Biblical reckoning of time.

Aug 11, June Mar 22, Aug 12-17, Oct 22,

1840 1843 1842 1844 1844 1844

Angel of Chart

Rev 10

May 1842

Figure No. 7.

This is explained in Gerhard Damsteegt’s book, Foundations of the Seventh-day Adventist Message and Mission,; and, I have just some snippets from it from pages 89 and 92, that here [March 22, 1844) 1843 ended. Between March 22, 1844 and October 22, 1844, he speaks about them reevaluating two components of their time understanding, one being, of course, the change from 1843 to 1844; and, one being the days that mark the beginning and ending of the years, so that they could calculate the tenth day of the seventh month.

I often emphasize that from March 22nd to October 22nd is seven month; but, I know full well that I am not trying to say that is the Seventh Month Movement. I just find it interesting that the Millerites were believing March 22nd—and it is a good way to remember March 22nd— by saying that seven months later you are at October 22nd. It is more of a mental marker for myself; and, it is factual that seven months later.

And, the disappointment, the tarrying time, it is not a fulfillment of a time prophecy. It is a misunderstanding by the Millerites. So, the fact that they had a misunderstanding is what fulfilled the tarrying time and the disappointment; it was not that there was a specific time prophecy saying that the tarrying time begins at this point in time. So, the fact that they believed that 1843 was passed on March 22, 1844, that produced the disappointment.

“During 1843, as a result of careful analysis of the prophetic time calculations, several adjustments were introduced which were gradually accepted. The first correction may be designated the ‘full year’ concept. It was discovered that it was a mistake to calculate the period between 457 B.C. and A.D. 1843 by simply adding the figures together as if they were cardinal numbers. They are ordinal numbers, not separated by a zero year, so that only one year separates 1 B.C. from A.D. 1. It was therefore recognized that in order

to make out 2300 full years, it is necessary that there should be 457 full years, B.C. and 1843 full years after Christ. It is evident that from a given point in the year 1 B.C., to the same point A.D. 1, would be but one entire year. . . .

“The second correction was related to the correct year for the parousia. Miller’s ‘Jewish year’ from March 21, 1843 to March 21, 1844 was at first quite generally accepted among his followers. Gradually, however, as attention was called to different Jewish reckonings, the general trend of discussion favored the Karaite reckoning above the Rabbinical as being more biblical. . . .”—

In your notes, on the third paragraph from Damsteegt, it says,

—“Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ’s return. Outside the Millerite movement March 21 was well known and there was ‘a very general expectation of an entire overthrow of the whole system of Adventism’ on that date. Immediately after it passed, Miller wrote that ‘the time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from heaven. I have now nothing to look for but this glorious hope.’ The disappointment was very real and acknowledged by many (including Miller), who frankly confessed their error. Yet, many remained faithful to the imminent expectancy of Christ’s return, and the leaders could state that ‘our faith is unwavering respecting the reality of those events being already to burst upon us at any moment. And this we can never give up.’ Not only Millerites, but also the English ‘Millerites’ experienced a disappointment when the Second Advent did not occur in the spring of 1844.” P. Gerhard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 89, 92.

So, we read yesterday that Miller was expecting that date, and what they are saying here, the majority of the Millerites were looking at that date; and, he was saying that also the opponents of the Millerites knew that that was their date and they were looking for that, too, as the proof that they were false. So, this was the standard understanding.

But, after it passed, and they began to investigate the time prophecies more closely is when they arrived at October 22, 1844.

So, there is a point of reference for you on that question that came up yesterday.

The Tarrying Time

Today I want to take a little bit more time looking at the tarrying time; and, the reason for this is, we are dealing with Ellen White’s first vision where she says that the bright light at the beginning of the path to Heaven was the Midnight Cry and if you deny that light you fall off the path to Heaven. And I am trying to demonstrate that the Midnight Cry in that vision of hers includes this whole history of the Second Angel’s Message.

In fact, I do not have a problem personally saying that the Midnight Cry in that vision, it is at the beginning of the path that sheds light all along the way, represents the history of the Millerites from 1840 to 1844; because, the dynamics of what takes place in that history have to be rightly understood, the Midnight Cry, the fulfillment of the Midnight Cry itself, which is from August 12th through 17th is when the message was presented at the Exeter Camp Meeting, and then they carry the message of the Midnight Cry for basically two months, September and October—two months and five days, so to speak. But, before October 22nd, they were even getting ready for the return of the Lord. So, this two-month period you might call the history of the Midnight Cry; but, what I am trying to emphasize here is that you cannot understand this two-month period without understanding the steps that lead them into this two-month period. So, for me the Midnight Cry is, more specifically, the history of the tarrying time, on through October 22, 1844.

  1. HISTORY OF THE MILLERITES

Aug 11, June Mar 22, Aug 12-17, Oct 22,

1840 1843 1842 1844 1844 1844

Angel of Chart

Rev 10

May 1842

ARRIVES EMPOWERED

1798 1840

(b)

First Angel

June Aug 12-17,

1842 1844

(c)

Second Angel

Oct 22, Sept 11

1844 2001

Angel of Rev 18

(d)

Third Angel

Figure Nos. 8(a), (b), (c), (d).

Now, what I have got up here is the history of 1844 on this line [Figure No. 8(a)].

And here [the next three timelines of the Three Angels’ Messages], this is something we may not deal with, but I want you to see that this needs to be in our memory banks. There are several passages in the Spirit of Prophecy where Sister White tells us that we need to know where to locate the messages.

And when you begin to locate the messages, yesterday we located the First Angel’s Message arrived in 1798; but, when you begin to do your work of locating the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.

The First Angel, this line here [Figure No. 8(b)], it arrives in 1798 at the Time of the End when the Book of Daniel is unsealed and there is an increase of knowledge; and, the First Angel’s Message is empowered on August 11, 1840, when the year-day principle is confirmed for whole world and it brings down the Angel of Revelation 10, which is a symbol of the empowerment of the First Angel’s Message.

The Second Angel—this line [Figure No. 8(c)] is the Second Angel—it arrives in June of 1842. We read yesterday that in June of 1842 Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842 the Second Angel’s Message arrives; because, this is where, when a Protestant church is closing its door against the First Angel’s Message, it is becoming part of Babylon. The Second Angel’s Message is going to be a call out of Babylon. It is progressive, it is progressive.

And Sister White tells us, even though the Protestants begin to close their doors here in June of 1842, the call out of Babylon, which is the Second Angel’s Message, which is the content of the Second Angel’s Message, they do not actually begin to call people out of Babylon until the Summer of 1844.

But, the Second Angel’s Message arrives in June of 1842, and it is empowered with the message of the Midnight Cry, August 12th – 17th, 1844, at the Exeter Camp Meeting.

So, too, the Third Angel [Figurer No. 8(d)], it arrives October 22, 1844; because, on October 22, 1844, the way into the Most Holy Place is opened up where men can understand that Christ is now the High Priest in the Most Holy Place, and in the Most Holy Place it can be recognized that the ark of the covenant is there, and in the ark of the covenant is the Ten Commandments. And when Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she sees that the Sabbath Commandment shines above the other Commandments, thus marking the significance of the Sabbath in the Third Angel’s Message, that it is going to be a test over [the seventh-day] Sabbath or Sunday. So, on October 22, 1844, the content of the Third Angel’s Message arrives.

You will notice one other characteristic about all three of these messages: In 1798 when the First Angel’s Message arrived, no one understood it. Okay? The Lord is going to raise up William Miller to be the messenger of the First Angel; but, it is not until 1818, twenty years later that Miller begins to come to understand the First Angel’s Message. The message arrives in 1798, but it is a while after before God’s people recognized the message for what it is; then, after that, it is empowered.

The Second Angel’s Message arrives in June of 1842, but there are no Millerites in 1842 that start calling the Protestant churches Babylon. They do not recognize it yet. It is not until the Summer of 1844 that they actually begin to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.

On October 22, 1844: on October 23rd, when Hiram Edson has his vision of Christ moving from the Holy Place to the Most Holy Place, they had some light right then and there on Christ’s change of ministration from the Holy to the Most Holy; but, on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel’s Message until after that time period.

And then the Third Angel’s Message is empowered we know, as Seventh-day Adventists, when the Fourth Angel of Revelation 18 joins it. In terms for those of you who are watching this on LiveStreaming or perhaps later on DVDs, you may want to argue that, “No, the Fourth Angel did not join the Third on September 11, 2001.” At this point we are not making any arguments about that, but we are not denying it, either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel’s Message is empowered.

So, all the Three Angels’ Messages have these characteristics: they arrive; thereafter, they are understood; thereafter, they are empowered.

HISTORY OF SECOND ANGEL

June Tarrying Midnight Oct 22,

1842 Time Cry 1844

Door Door

Closed Closed

Figure No. 9.

So, here, this history here [Figure No. 9], this is what we are going to be dealing with today.

In June of 1842 there is a door that begins to closed, and it is marked in history by the Protestant churches beginning to close their doors against the First Angel’s Message. At the beginning of this history we see a door closing, and at the end of this history. This is the history of the Second Angel. At the end the door closes, the door into the Most Holy Place, the door in the parable of the Ten Virgins.

These two door closings are necessary to mark, particularly, if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us that there will be two temple cleansings here at the end of the world; and, there were two temple cleansings in the time of the Millerites. The temple cleansings can be marked in the time of the Millerites at the closing of the door here, June 1842: the first door of the temple has been closed, the temple of Protestantism; and, here the second temple cleansing, the temple cleansing of the Millerites is finished.

Babylon is Fallen

So, we are going to look at the tarrying time, and in this tarrying time you see in this history of the Second Angel where the tarrying time comes in at March 22, 1844, that it is bookended by two temple cleansings. That is the Second Angel’s Message.

And this, of course, is the story of Gideon. We will not go there; but, if you will remember, there were two cleansings in the story of Gideon. The reason why this is one of the symbols of the two temple cleansings is that it is the Second Angel’s Message.

So, let us begin our study here with our first quote from Spiritual Gifts, volume 1, pages 195 – 196. What we are going to be looking at is the tarrying time in order to understand the connection of the tarrying time with the Midnight Cry; because, we do not want to reject the light of the Midnight Cry because, if we do, we fall off the path to the wicked world below.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,”—

Now, she just quoted Revelation 18:4, “Come out of her, my people, . . . .” And she says,

—“This message seemed to be an addition to the third [Angel’s] message and joined it, as the midnight cry joined the second angel’s message in 1844.”—

And the reason I started in that paragraph, the Second Angel’s Message arrives in June of 1842 and the Midnight Cry joins it in August of 1844. And this connection, this outpouring of the Spirit here upon this message, the call out of Babylon, is the history that Sister White is using to describe this history here of September 11, 2001 [Figure 8(d)] when the Third Angel’s Message is joined by the Fourth Angel. The Fourth Angel here is when the Mighty Angel of Revelation 18 descends.

Back to the quote:

—“This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints,”—

Who did the glory of God rest upon? The patient—what?

FROM THE AUDIENCE: Waiting.

BROTHER PIPPENGER: The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, “Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it.” The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.

—“The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.”—

Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.
The next paragraph:

— “The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches.”—

This is the “Come out of her, my people!” This is talking about those that come out of the churches of Babylon in our day and age once The Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.

—“Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death.”—

Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel’s Message arrived in Millerite History. They are not held accountability to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.

There were 490 years of probationary time cut off for the Jews out of the 2300 years that is marked in Daniel 8 and Daniel 9; and, those 490 years ended in AD34 with the stoning of Stephan. At that point Jerusalem, prophetically, was to be destroyed; but, Jerusalem does not get to be destroyed until AD70. And, in The Great Controversy, Sister White says the very same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before AD34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. Of course, we know that she identifies it and so does Christ, the destruction of Jerusalem at the end of the world.

So, that history is prefiguring this very history that she is speaking about. She is talking about when The Sunday Law comes to the United States, and the message finally goes to the fallen churches, to those of God’s children that are now in Babylon, they are not going to be held accountable for the rejection that their churches and their mothers and fathers and grandfathers when they rejected the Message back in the 19th Century.

—“Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry.”—

And what I want you to see here in these two paragraphs, this is the second time she has compared our history down here in The Sunday Law at the end of the world with the history of the Midnight Cry. The first time she says that the Mighty Angel of Revelation 18 joins the Third Angel as did the Midnight Cry join the Second Angel. I want you to see that, because even though she is addressing the history of The Sunday Law crisis, she is clearly using this history of the Second Angel as a point of reference. They are parallel histories.

Final paragraph:

—“Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction.”—

Now, that is what I want you to see, is that when it comes to the call out of Babylon, whether it be at the end of the world or whether it be in the Second Angel’s Message, Lot is a symbol of that history and the destruction of Sodom.

If you get into Daniel 11 and understand it correctly, you know that in verse 41 the King of the North enters the glorious land and many are overthrown, “. . . but these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon.” And Moab and Ammon are the children of Lot’s two daughters. Okay? So, even there you see Lot’s family representing those that escape the hand of the papacy at The Sunday Law crisis.

And that is what Sister White is using here. Those fallen churches are represented by Lot.

—“and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God’s people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices I heard everywhere, saying, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Spiritual Gifts, volume 1, 195–196.

So, what I am saying is, yes, I understand that she is talking about the call out of Babylon at the end of the world; but, she is using the history of the Second Angel’s Message in the Millerite time period to describe that call out of Babylon and the Second Angel’s Message is a call out of Babylon. So, this history is typifying the history of The Sunday Law crisis.

Lot

And one of the Biblical references that Ellen White uses to describe this history is the history of Sodom and Gomorrah. So, we are going to read from Genesis 19:1-11, which is part of the story of Lot. It is in your notes; this is verse 1 of Genesis 19:

1And there came”—

How many angels?

FROM THE AUDIENCE: Two angels.

BROTHER PIPPENGER: Two angels. Okay, the two angels that are coming to Sodom and coming to Lot, that is the Second Angel’s Message.

—“1And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; 2And he said, Behold now, my lords, turn in, I pray you, into your servant’s house,”—

And do what?

FROM THE AUDIENCE: Tarry.

BROTHER PIPPENGER: —“and tarry all night,”—

Okay, so when the two angels come to Sodom, it begins with a tarrying time; and, that is what we are looking at this morning, at what happens in this history of the tarrying time in Sodom.

“—tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. 3And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did back unleavened bread, and they did eat.

4But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: 5And they called unto Lot, and said unto him, Where are the men which came in to thee this night? Bring them out unto us, that we may know them. 6And Lot went out at the door unto them, and shut the door after him,”—

Okay. In this history [Figure No. 9] there are two doors, and Lot is going to go out and he shuts the door. All right?

—7And said, I pray you, brethren, do not so wickedly.”—

Okay. In this history of the Millerites, two classes are going to be manifested. In the terminology that Daniel uses in chapter 12, it is the wise and the wicked. These wicked men here that Lot is interacting with are contrasted with Lot who represents the wise, who receive the Second Angel’s Message in the correct fashion.

—“7And said, I pray you, brethren, do not so wickedly. 8Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; for therefore came they under the shadow of my roof. 9And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge:”—

Now they are rebuking Lot for taking the position of a judge, and there is a judgment that is going on in here [referring to the period between the Midnight Cry and October 22, 1844, of Figure No. 9]. This is a temple cleansing. There are two classes that are going to be demonstrated and we are seeing that the Sodomites are seeing a judgment taking place, and it is being accomplished by how Lot relates to the Second Angel’s Message.

—“This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. 10But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.”—

There is a second door closing.

—“11And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.” Genesis 19:1-11 (KJV).

Okay. When Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, thus illustrating a progressive testing process for us, in Early Writings, page 259, she says that “Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above.” And then she switches gears and says that “Those that did not receive the First Angel’s Message could not be benefitted by the Second Angel’s Message, neither could they be benefitted by the Midnight Cry.”

In that passage in Early Writings, 259, when you get down to here in the time of Christ when the door is closed, where are the Jews? They are in perfect darkness, blindness.

So, this Millerite history of the Second Angel here [Figure No. 9], it is the history of Lot. The two angels come to town (June 1842), the Second Angel’s Message arrives, and Lot is going to have them tarry for the night (the Tarrying Time). There is a judgment going on and then there is a door that closes (October 22, 1844).

The Covenant and the Temple

We are going to look at another Biblical history where a tarrying time lines up with the Millerite History before we pull this together.

The next history is the history of Moses receiving instructions on building the sanctuary and the Law.

From Patriarchs and Prophets, pages 313 – 314, it says,

Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. ‘And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights.’ The forty days’ tarry in the mount did not include the six days of preparation.”—

So, during this whole history of Moses equated to 46 days that he is getting instructions on building the temple, which parallels the 46 years of 1798 to 1844 that the Lord raises up the Millerite temple, that parallels the 46 years that Herod did the reconstruction of the temple that is noted in John 2:20, that parallels the 46 chromosomes that the human temple possesses. But, in this 46-day time period, it says,

—“During the six days Joshua was with Moses, and together they ate of the manna and drank of ‘the brook that descended out of the mount.’ But Joshua did not enter with Moses into the cloud. He remained without, and continued to eat and drink daily while awaiting the return of Moses, but Moses fasted during the entire forty days.

“During his stay in the mount, Moses received directions for the building of a sanctuary in which the divine presence would be specially manifested. ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), was the command of God.” Patriarchs and Prophets, 313–314.

This is where we find the number 46 associated with the building of the sanctuary.

We are going to read this from Exodus, and we are going to note a tarrying time in this story; because, the tarrying time here is prefiguring the tarrying time in the time of Christ, and is prefiguring the tarrying time in the time of the Millerites, and prefiguring the tarrying time here at the end of the world. We want to understand the tarrying time, because the tarrying time, this delay, this is what produces the environment that allows the Midnight Cry to not only be proclaimed but to produce two classes of worshippers. If you do not have the tarrying time that precedes it, putting the dynamics of that history in place, then what the Lord wants to accomplish at the Midnight Cry does not happen. You have to see what the tarrying time represents.

So, from Exodus 24, verse 1, it says,

1And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . .

6And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. 7And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. 8And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.” Exodus 24:1, 6-8 (KJV).

This 46-day time period, this Tarrying Time time period, the Lord is entering into covenant with a people.

Did the Lord enter into covenant with the Millerites in this history [Figure No. 9]? Yes.

Did He enter into covenant with the Christian church in the Pentecost at the time of Christ? Yes.

So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.

Now, to verse 12 of Exodus 24:

12And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. 13And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. 14And he said unto the elders, Tarry ye here for us, until we come again unto you:”—

So, when the Lord is entering into covenant with Ancient Israel in this 46-day period, there is a tarrying time noted. And what is the symbol of this covenant; what symbol does He give them? The two tables of the Ten Commandments.

And when the Lord enters into covenant with modern Israel at the end of the world, what symbol does He give them of the covenant? Habakkuk’s two tables. These two tables [referring to the 1843 and the 1850 Pioneer Charts] have been prefigured by the two tables of the Ten Commandments, which opens all kinds of cans of worms for what is going on in Adventism today; because, we have leadership in Adventism that still remembers that it is the spirit of antichrist that seeks to change the two tables of the Two Commandments. So, what kind of spirit is it that seeks to change the truths on these two Tables [Charts]? The same spirit, the spirit of antichrist, the spirit of Satan.

—“Tarry ye here for us, unto we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

15And Moses went up into the mount, and a cloud covered the mount. 16And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. 17And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. 18And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights.” Exodus 24:12-18 (KJV).

So, we see in the history of Moses a tarrying time, and in this tarrying time we see the two tables symbolizing the covenant, the Lord is entering into covenant. He is giving Moses instructions on building the temple.

And we know from 1798 to 1844, those 46 years the Lord is raising the Millerite temple that he might enter into covenant with modern Israel.

Now, that period that we just read about with Moses and the tarrying time of the 70 elders, in Biblical history that is called Pentecost—fifty days after Passover, pente being 50. The Lord instructed Israel to commemorate Pentecost forever throughout their generations. So, when we get to the New Testament, we see that Pentecost is one of the focuses of the early Christian church, and Pentecost is commemorating this very history that we just read. We find the same components at Pentecost in the time of Christ, the same prophetic components that we found of Moses, and we find those same components in the history of the Millerites, and those same components are going to be repeated here at the end of the world.

But, let us look at Pentecost, from Luke 24:44-52. And this is in the time period of the story of the road to Emmaus.

And I left off, if you go earlier in Luke, you will see that the two disciples that He was walking with, they tell him, “Come and tarry with us,” when He was wanting to leave. And they said, “No, come and tarry with us,” and they bring Him in to eat. The Bible says the word tarry. So, there is a tarrying time marked there; but, we want to mark a different tarrying time in this identical history.

Beginning with verse 44, it says,

44And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45Then he opened he their understanding, that they might understand the scriptures.”—

Now, in this history here [Figure No.10 (a)], the tarrying time is produced by a misunderstanding of the Millerites on the year that they were predicting that the Lord would return. They had a misunderstanding. They had a misunderstanding of not only of the year they were saying was 1843 and thereafter found it to be 1844, they had misunderstandings about the day of the year. They had some misunderstandings.

But, in this history here of the Millerites, the Lord is going to open their understanding. In fact, that is what the Midnight Cry is. The Midnight Cry is the Lord opening the understanding of Samuel Snow where he can share this understanding with the Millerites, that not only is it 1844 that the Lord is going to return but that it is October 22, 1844. And, it is this truth that propels the message.

So, how is the Midnight Cry empowered? It is because the Lord opened their understanding.

And we are looking at a history in the time of Christ where we have a tarrying time that is prefiguring the Millerite tarrying time, and one of the things that happens in the tarrying time in the Scriptures is the Lord opens the understanding of his people to His Word, to everything that is written about Him in the Psalms and in the Prophets, and by Moses.

So, back to Luke, it says,

—“45Then he opened he their understanding, that they might understand the scriptures. 46And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48And ye are witnesses of these things.

49And, behold, I send the promise of my Father upon you: but”—what?—“tarry ye in the city of Jerusalem, until ye be endued with power from on high.”—

The tarrying time is marking—what are they supposed to do, according to how Luke expresses it, tarry in Jerusalem for what?

FROM THE AUDIENCE: For the power.

BROTHER PIPPENGER: And here is where the empowerment of the message takes place [referring to the Midnight Cry] for the Millerites.

So, what does it mean to tarry? Wait. “Blessed is he that waiteth?”

For what? What are you waiting for?

FROM THE AUDIENCE: The empowerment.

BROTHER PIPPENGER: The empowerment.

See, you cannot understand the empowerment that is the Midnight Cry—you can understand it, but not correctly. You cannot understand the empowerment of the Midnight Cry unless you understand the tarrying time where they are commanded to wait for that power. It is part of the story. So, you have to understand that part of the story if you want the Light set up behind you to continue to shine. You have to understand that whole history.

Now, Brothers and Sisters, you may not be understanding where I am going with this, but tomorrow you will see where we are going with this. All right?

There are three prophecies that lead the Millerites to a misconception that causes the tarrying time, that causes the misconception of the first disappointment. Those prophecies are what brought about the tarrying time, that brought about this condition of waiting for the empowerment; and, those three prophecies happen to be the same three prophecies that William Miller says he was give the commencement for: the 1335, the 2520, and the 2300 days.

If you understand that the tarrying time is a specific component of the Midnight Cry, and it is, then you have to ask yourself what produced the tarrying time? If you do that, then you find out that it is these three time prophecies: the 1335, the 2520, and the 2300.

And then you understand that if you are going to throw out the prophecy of the 2520 and the prophecy of the 1335 that you are denying the Midnight Cry and you fall off the path to the wicked world below.

That is where we are heading with all this..

They tarry because they are to wait for a power from on high, and the power from on high in the Millerite History was the Midnight Cry.

—“but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

50And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. 51And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. 52And they worshipped him, and returned to Jerusalem with great joy; . . .” Luke 24:44-52 (KJV).

What is Bethany? Well, it is a town, but what we would call it today is a suburb. It is a suburb of Jerusalem, about a mile and a half outside of Jerusalem, which was probably more distant in that day and age when Christ walked the Earth, because you are not going to drive a car there. You are going to walk there.

How long does it take you walk a mile and a half? It is not that far, is it?

That is Bethany.

What does BETH mean? House.

What is ANY? The poor.

BETHANY is the House of the Poor.

What was Jesus’s favorite place to be?

FROM THE AUDIENCE: Bethany.

BROTHER PIPPENGER: Bethany.

Who lived in Bethany?

FROM THE AUDIENCE: Lazarus.

BROTHER PIPPENGER: Lazarus, and who else?

FROM THE AUDIENCE: Mary.

BROTHER PIPPENGER: Mary and Martha.

And it is worth noting that the Triumphal Entry is the history that Sister White uses to describe the Midnight Cry. The Triumphal Entry is the history that Sister White uses to describe the Midnight Cry.

And before Jesus comes into Jerusalem for the Triumphal Entry, where does He tarry? The Scriptures tells us He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarring time that precedes the Midnight Cry. They are parallel histories, but we are not there yet. We are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.

Scriptures Opened

In Early Writings, page 247, speaking of the Millerite History, Sister White says,

The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

In this history right here at the Midnight Cry [Figure No. 9] the Millerites had their understanding of the Scriptures opened.

“The disappointed ones”—from the first disappointment—“saw from the Scriptures that they were in the tarrying time, . . . ,” and they saw from the evidence that had led them to predict 1843 as the return of the Lord, that same evidence now they understood proved 1844.

What had the Lord done for them?

FROM THE AUDIENCE: Opened their understanding.

BROTHER PIPPENGER: He opened their understanding. This is a parallel history to the history of the Disciples.

Jacob’s Ladders

There is a tarrying time in the story of Jacob. This tarrying time turns on so many prophetic lights that we will just go through it quickly, and I will see out front that we cannot deal with all of them.

Genesis 28, beginning with verse 10, we are saying that the story of Jacob is prefiguring the end of the world. Of course, there are a lot of ways that we can show that Jacob lines up with the end of the world, right?

Who do Jacob’s sons represent at the end of the world?

FROM THE AUDIENCE: The 144,000.

BROTHER PIPPENGER: The 144,000. Okay, so you can see that Jacob is a symbol of the end of the world.

And those sons were produced from how many wives? Four wives, but two of them were his wives and two of them were concubines. He had two primary wives—right?—Rachel and Leah; and, he had to purchase those wives, so to speak, right?

FROM THE AUDIENCE: (Affirmations.)

BROTHER PIPPENGER: So, how did he purchase them? He worked for them for 2520 days for Leah and 2520 days for Rachel. So, right there in the DNA of Jacob we see both 2520s, the one from the Northern Kingdom and the one from the Southern Kingdom.

And so, when we get down to this history, this 2520 [reflected on the 1843 Chart], it can be traced back to Jacob. So, Jacob is a symbol of the Millerite History; he is a symbol of the 144,000. His story should contribute some light to us here at the end of the world.

So, beginning in verse 10 of Genesis 28:

10And Jacob went out from Beersheba, and went toward Haran. 11And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. 12And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. 13And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: 14And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. 15And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.”—

What is the Lord doing with Jacob? He is entering into covenant. And, when the Lord is entering into covenant with Moses and the children of Israel, there is a tarrying time; and, when the Lord is entering into covenant with Jacob, there is a tarrying time; and, when the Lord is entering into covenant with modern Israel in the Millerite History, there is a tarrying time; and, when the Lord is entering into covenant with the Christian church at Pentecost, there is a tarrying time.

What else is there in this story?

In this tarrying time, the last thing we were discussing was what did the Lord do for the disciples on the road to Emmaus?

FROM THE AUDIENCE: Opened their understanding.

BROTHER PIPPENGER: He opened their understanding.

And how did He open their understanding? To what understanding did He open? To the Bible.

Okay, how does He open our understanding to the Bible? How does He do that? What are the nuts and bolts of it? It is the angels that are ascending and descending on that ladder. It is a symbol of the communication between God and man.

So, this symbol of the ladder is symbolically marking an increase of knowledge in all these histories.

Continuing on:

—“16And Jacob awaked out of his sleep,”—

Is there a wake-up time in the history of the Millerites?

FROM THE AUDIENCE: Yes.

BROTHER PIPPENGER: What is it called?

FROM THE AUDIENCE: The Midnight Cry.

BROTHER PIPPENGER: The Midnight Cry.

—“And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place, and I knew it not. 17And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven.”—

Ah, it is right in this history, right here at the Midnight Cry [Figure No. 9] when the virgins are waking up.

What are these Millerite virgins becoming? The House of God. He is entering into covenant with them. They are becoming modern Israel.

—“18And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. 19And he called the name of that place Bethel:”—“EL”, God; “BETH”, House: the House of God—“but the name of that city was called Luz at the first.”—

All right. “Luz” is changed.

Were the Millerites God’s people in 1798? No. The history of the Millerites is the history of how He is entering into covenant with the Millerites and making them His people. He is changing them from “Luz” to “Bethel.” All right?

—“20And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 21So that I come again to my father’s house in peace; then shall the Lord by my God: 22And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.” Genesis 28:10-22 (KJV).

Now, there is the vow, the covenant. When you make a vow, you are entering into covenant, right?

Jacob is doing his part in this covenant, and what is his covenant? “If you will keep me in the way.”

What is the way that we are supposed to be in? The Old Paths.

Jacob is representing Millerite Adventism here: “If you will keep me on the Old Paths and,”— what?—“and give me bread to eat.”

We know a story in the Bible about Millerite Adventism that they go ahead and they eat the bread of the deceitful prophet and they die by the road, a lion kills them. Right?

FROM THE AUDIENCE: (Affirmations.)

BROTHER PIPPENGER: So, here, the vow of Jacob is representing the vow of the Millerites. We are supposed to eat our own bread. We are not supposed to get off the way and go back to Protestant foolishness as we did in the 1930s.

If we do not do that, if we continue to eat the bread that God gives us, He is going to maintain His covenant with us. And what is the symbol of this bread and this raiment that is the covenant vow in this pass with Jacob?

Is it not the rock?

And what is the rock, according to Ellen White? She says the truths on this 1843 Chart is the Rock of Ages. This is the way, this is the Old Paths; this is the bread.

Now, Sister White comments on Jacob’s ladder often. Fundamentals of Christian Education, page 270, says this,

“The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world’s Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received.” Fundamentals of Christian Education, 270.

So, when He is opening up their understanding in the tarrying time, how is He doing it? By sending the angels up and down on this ladder.

If you have received the truth, you have the responsibility to share the truth; and, if you fulfill your responsibility, what do you become? The ladder; you become the channel of communication; and, we are called to be that channel of communication.

This is Review and Herald, November 11, 1890.

“The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, ‘Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.’ Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth.” Review and Herald, November 11, 1890.

And you could mention the “verily, verily” that He is placing on this marker of Nathaniel in this history of the Millerites and in our history; but, we will not go there.

Jacob has a tarrying time; he tarries. He has a dream. This dream represents the ladder, which represents in the tarrying time the Lord opens the understanding of His Word to His people. The history of Jacob, in this same time, the Lord is entering into covenant with His people, and He is taking them from the world, from Luz, and making them the House of God, Bethel, in this history.

The channel of communication that is represented by the angels ascending and descending on the ladder, who is Christ, is also represented in the Book of Zechariah, and Sister White comment son this in Review and Herald, July 20, 1897. It is represented differently, though.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne,”—

What are the “holy beings”?

FROM THE AUDIENCE: Angels.

BROTHER PIPPENGER: Angels.

—“By the holy beings surrounding his throne, the Lord keeps up”—a what?—“a constant communication with the inhabitants of the earth.”—

That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.

—“The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

So, in the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees this ladder that represents the communication between Heaven and Earth.

But, Zechariah tells us about these two golden pipes.

A ladder has these two primary staves—poles or rails, whatever we want to call them—but, what does Zechariah call them? Two golden pipes.

And we are to receive the messages that come down from the ladder of Heaven and communicate it to others and, if we do that, we thus become a part of the ladder, part of the communication process.

But, Sister White, here, what did she just tie this into? The parable of the Ten Virgins.

And what was happening in the Millerite History? They were fulfilling the parable of the Ten Virgins; because, this tarrying time, Jacob’s tarrying time, that is the tarrying time of Matthew 25. That is the tarrying time, “Though the vision tarry, wait for it,” from Habakkuk 2.

So, this here [Figure No. 9], this is the story of Jacob. This is the story of Zechariah. They are the same tarrying times.

And what does the tarrying time mark? Among other things, it marks that the Lord is about to increase His followers’ understanding in the Word of God; and, if you do not receive that Holy Oil, what are you?

FROM THE AUDIENCE: A foolish virgin.

BROTHER PIPPENGER: A foolish virgin.

And when you reach this here [October 22, 1844], this history here, when this door closes and you are a foolish virgin, what happens?

Sister White has a statement, “The saddest words that were ever heard, ‘I knew you not.’”

Okay. So, this ladder, this tarrying time, what I want you to see is you cannot separate the tarrying time from the Midnight Cry. The tarrying time is what produces the outpouring of the Holy Spirit which opens God’s people understanding to the Word at the Midnight Cry and thus provides them with the oil that gives them the distinction between the wise and foolish virgins.

The Sealing

There is a tarrying time when Christ did His crowning act. What was Christ’s crowning act?

FROM THE AUDIENCE: Raising Lazarus.

BROTHER PIPPENGER: Raising Lazarus.

Jesus is working and He gets the message, “Lazarus is sick. Come, take care of him. We now that he is one of your best friends. Come, take care of him!”

Jesus does not go.

If you delve into it, Sister White says that the Disciples are really stumbling over that. They are saying, “Why isn’t He going to help His friend? He has the ability. What is wrong with his character that He is not willing to go and deal with Lazarus, when Lazarus is this sick? And, also, why is He not willing to go ahead and prove His power if He really is the Messiah?” His Disciples were thinking this thought.

But, He did not go, did He?

What did He do?

FROM THE AUDIENCE: Tarried.

BROTHER PIPPENGER: He tarried.

The Desire of Ages, page 529:

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany.”—

The reason He tarried was to give them one more evidence of—what?—that He was the one that had the ability to bring the dead, dry bones to life. Right?

FROM THE AUDIENCE: (Affirmations.)

BROTHER PIPPENGER: Okay.

—“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

Right here in the Midnight Cry the Lord is raising up the wise virgins in this history. And this here [Figure No. 9] is an illustration of the sealing process. The Millerites were being sealed and thus providing an illustration of the sealing of the 144,000.

And what is the lesson of Lazarus? That Christ has the ability to take someone that is dead in trespasses and sins, who is dead.

In the passage of Lazarus, how does Christ define death?

FROM THE AUDIENCE: Sleep.

BROTHER PIPPENGER: They are all sleeping. He is tarrying. They are all sleeping, and He is going to resurrect Lazarus. He is going to bring them to life and place His seal upon them. This is His crowning miracle.

In our history when He does this with the 144,000, when He seals them, what does He do with them? He lifts them up as an ensign.

And what does Zechariah say about that ensign? It is as jewels in a crown. This is His crowning act.

It is with the outpouring of this, the opening up of this truth in this history of the Millerites that the tarrying time marks when the Lord opens up the truth. It is the ladder when the angels are going up and down the ladder, this is where the sealing process is taking place.

The Triumphal Entry—Two Classes

Now it is the Triumphal Entry that we want to look at. Notice what Sister White compares the Triumphal Entry to, in Spirit of Prophecy, volume 4, page 250.

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

The Triumphal Entry represents the Midnight Cry.

Let us read the Triumphal Entry, what Sister White says about it in The Youth Instructor, February 21, 1901.

“The time of Christ’s entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus.”—

Why? Because, they heard about Lazarus.

—“The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was”—what?—“tarrying.”—

Okay. So, He is tarrying in Bethany before the Triumphal Entry.

This is it right here [referring to the Tarrying Time in Figure No. 9].

Okay. Brothers and Sisters, the tarrying time for the Millerites leads into the Midnight Cry, and the tarrying time that precedes the Triumphal Entry, Sister White says the Triumphal Entry is the history that illustrates the Midnight Cry; parallel histories.

—“The afternoon was half spent when Jesus sent his disciples to the village of Bethphage,”—

Bethpage, the House of Unripe Figs. They are sent to the village of the house of unripe figs because He is about ready to curse the fig tree, the Jewish Nation, because they did not bring the fruits that they were supposed to.

—“The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: ‘Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.’

“This was the first time during his life of ministry that Christ had consented to ride, and the disciples interpreted this move to be an indication that he was about to assert his kingly power and authority, and take his position on David’s throne.

“Joyfully they executed the commission. They found the colt, and loosed him. ‘And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had commanded: and they let them go. And they brought the colt to Jesus, . . . and he sat upon him.’

“As Jesus takes his seat upon the animal, the air becomes vocal with acclamations of praise and triumph. He is the object of universal homage. He bears no outward sign of royalty. He wears no dress of state, nor is he followed by a train of soldiers. But he is surrounded by a company wrought up to the highest pitch of excitement. They cannot restrain the joyous feelings of expectancy that animate their hearts.”—

Number one, He just raised the dead. They think He is coming to be the Savior of the Nation of Israel; but, number two, who are these people?

—“Many flatter themselves that the hour of Israel’s emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, ‘Will he at this time restore again the kingdom to Israel?’ Many in the throng recall the word of the prophet: ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.’ Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, ‘Hosanna to the Son of David:”—the Midnight Cry—“Blessed is he that cometh in the name of the Lord; hosanna in the highest.’

“No mourning nor wailing is heard in that wonderful procession. No captives are to be seen in chains of humiliation. Those who have once been blind, but whose eyes have felt the healing touch of the Son of God, lead the way.”—

Who leads the way?

FROM THE AUDIENCE: Those who were blind.

BROTHER PIPPENGER: Those who used to be Laodiceans.

—“They press close to the side of Jesus, while one whom he has raised from the dead leads the animal upon which he is seated. Those once deaf and dumb, with ears opened and tongues unloosed, help to swell the glad hosannas. Cripples, now with buoyant steps and grateful hearts, are most active in breaking down palm branches, and strewing them in his path, as their tribute of homage to the mighty healer.

“The leper, who has listened to the dread words of the priest, ‘Unclean!’ which shut him out from intercourse with his fellow men, is there. But the curse of the loathsome disease no longer contaminates those within touch of him. He has felt the compassionate touch of the Saviour, and has been cleansed by his power. Now he lays his untainted garment in the path of the Saviour, exclaiming, ‘O give thanks unto the Lord; for he is good: for his mercy endureth forever.’

“The healed demoniac is there, not now to have the words wrenched from his lips by satanic power, ‘Let us alone;’ but ‘clothed, and in his right mind.’ He adds his testimony to that of others: ‘The Lord hath done great things for me, whereof I am glad.’

“The restored dead are there. Their tongues, once palsied by the power of Satan, take up the song of rejoicing, He hath brought the dead from their graves; I will open my lips in praise to him.

“The widow and the orphan are there to tell of his wonderful works. Little children are inspired by the scene. There are present those who have been healed of their diseases, and brought back from the grave by the word of the Life-giver; and with palm branches and flowers these bestrew the path of the Redeemer.” The Youth Instructor, February 21, 1901.

So, Jesus tarries in the House of the Poor [referring to the Tarrying Time of Figure No. 9].

Why? Because, He is about to pour out His Holy Spirit. He is about to open their understanding [referring to the Midnight Cry of Figure No. 9].

But, in this story one of the things that He is doing, He is doing what? He is coming as a King [referring to October 22, 1844, of Figure No. 9]. Does Jesus come to receive a kingdom on October 22, 1844?

FROM THE AUDIENCE: Yes.

BROTHER PIPPENGER: Oh, yes. This is the Triumphal Entry, and there are those there that are going to raise the cry, the Midnight Cry.

And who are these people? They are people who have been transformed by the power of Christ.

And this message, this message of Christ’s righteousness, the message of Christ’s power to change us from blind to seeing, from dead to living, from leper to pure. This message of Christ’s righteousness that is taking place in the history of the Triumphal Entry, prefiguring the history of the Midnight Cry, what carries that message?

What is Christ riding upon?

FROM THE AUDIENCE: An ass.

BROTHER PIPPENGER: An ass. It is the Message of Islam that carries the message of Christ’s righteousness.

Back here in 1840, this message [referring to Figure No. 8, part (a)], this message, the empowerment of the First Angel’s Message has to do with the restraint of Islam; and, the First Message is what leads to the Second Message. They cannot be separated.

What carries the Second Message is the First Message.

The First Message has been confirmed when Islam was restrained, in fulfillment of prophecy; and, it is the confirmation of this First Message that empowers the First Angel’s Message and, therefore, produces the response of the Protestants as they begin to close their doors against the First Angel’s Message.

The closing of the doors by the Protestant churches is the rejection of the Message of Islam.

But, this history here [referring to Figure No. 9] of the Millerites is prefiguring our history.

And the message of Christ’s righteousness that takes place in the sealing time of the 144,000, when the Lord is pouring out His Holy Spirit and this oil is the opening up of the Scriptures to the Laodiceans of Adventism who are willing to have it opened up to them, to the lepers of Adventism who are willing to be clean, in this history the message that carries of Christ’s righteousness is, once again, the ass, the Message of Islam.

In The Great Controversy, page 427, it says,

“In the summer and autumn of 1844 the proclamation, ‘Behold, the Bridegroom cometh,’ was given. The two classes represented by the wise and foolish virgins were then developed”—

When the Midnight Cry message, ‘Behold, the Bridegroom cometh,’ is proclaimed, it is marking the fainal development of the two classes in this history. In is in this outpouring of the Spirit where you are either sealed as a wise virgin or sealed as a foolish virgin. That is what Sister White says.

—“The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord’s appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, ‘they that were ready went in with him to the marriage.’ The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . .”—

The Triumphal Entry; He is the King coming. Here on October 22, 1844, He is receiving the Kingdom. This is the Triumphal Entry.

It is in this time period that the two classes are being sealed into their fate.

The next paragraph:

—“The proclamation, ‘Behold, the Bridegroom cometh,’ in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. ‘They that were ready went in with Him to the marriage: and the door was”—what?—“shut.’ They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to ‘wait for their Lord, when He will return from the wedding.’ Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage.” The Great Controversy, 427.

Just a few Scriptures, and we will go through them quickly because of time; and, then we will close with one statement by Sister White.

Matthew 25:5:

5While the bridegroom tarried, they all slumbered and slept.” Matthew 25:5 (KJV).

Right here, March 22, 1844, [referring to the Tarrying Time in Figure No. 9 and Figure No. 8, part (a), both being the history of the Millerites]. This is not a prediction of Bible prophecy. March 22, 1844, is not a prediction of Bible prophecy. It is the date that the Millerites came to understand it incorrectly; but, nevertheless, it produced the first disappointment and marked the tarrying time.

The Scriptures do not claim that God produces the tarrying time. It is the people’s misunderstanding that produces it, ‘Though the vision tarry, wait for it, for it will not tarry, it does not lie.’

Daniel 12:12-13:

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” Daniel 12:12–13 (KJV).

And I would submit to you, you can read this two ways. Either one will work. But, you can say “Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

The blessing of coming to the 1335 is not the blessing of coming to the end of the time prophecy. The 1335 here [referring to the 1843 Chart], this time prophecy ends in 1843 on this Chart [referring to the lower right-hand corner of the 1843 Chart]. The blessing of 1843 was not so much as coming to the exact ending of this time prophecy. The blessing is that this time prophecy that is going to produce the tarrying time, and you will be blessed if you will then wait for the vision. The blessing takes place in here [indicating from the Tarrying Time and

October 22, 1844]. This is where you are to wait. “Blessed is he who waiteth.”

Isaiah 30:18:

18And therefore will the Lord wait,”—

And where does the Lord wait, where does the Bridegroom wait? Right here [Figure No. 9], he tarries.

—“And therefore will the Lord wait, that he may be gracious unto you,”—

How is He gracious unto you?

FROM THE AUDIENCE: He opens your understanding.

BROTHER PIPPENGER: He opens your understanding to God’s Word. That is Grace.

—“and therefore will he be exalted,”—

He will be exalter because He is going to come into the Most Holy Place. And what is He bringing in with Him?

When the ancient kings—Sister White alluded a little bit in this passage that we just read about the Triumphal Entry, when the worldly kings would come back from conquering a nation, what would they bring?

FROM THE AUDIENCE: Slaves.

BROTHER PIPPENGER: Slaves in chains. That why she says there was not any with Christ.

But, He did bring slaves, did He not? Only they were slaves who had been freed through His power, whether the lepers or the blind, or the lame or the deaf.

So, how is He exalted in this history? By these trophies, ‘therefore will he be exalted.”

—“And therefore will the Lord wait, that he may be gracious unto you, and there fore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment:”—

He is judging here now [from the Tarrying Time to October 22, 1844, Figure No. 9], between the wise and foolish virgins. That is the judgment of Lot, between the men of the city and Lot. This is the Judgment time. The door is about to close in Judgment.

—“for the Lord is a God of judgment: blessed are all they that wait for him.” Isaiah 30:18 (KJV).

The waiting is in here [from the Tarrying Time to October 22, 1844, of Figure No. 9]. If you are waiting for Him, you will be blessed.

Habakkuk 2:3:

3For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Habakkuk 2:3 (KJV).

Does the vision actually tarry?

FROM THE AUDIENCE: No.

BROTHER PIPPENGER: No. It was the misunderstanding of the Millerites that brought about the tarrying time, “. . . it will not tarry.” “The vision is yet for an appointed time,” October 22, 1844. It is not going to lie, but you are going to think it tarries because you are going to have a misunderstanding.

Did the Lord design the misunderstanding? Oh, yes. Sister White says so.

How did the Lord produce the misunderstanding? How did He put it into their minds then? With this 1843 Chart. Before this Chart, William Miller—we read it yesterday—he said, “I never said 1843 conclusively. I always said IF. But, in 1843 the brethren came to me and said, ‘Remove the IF. Put this into the history, this waymark.” Sister White says this is a prophetic waymark: it is a fulfillment of Habakkuk 2. And this waymark. dogmatically marking 1843, it produces the tarrying time.

Manuscript Releases, volume 21, page 437:

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

Now, notice, notice. Go up four references to Daniel 12, verses 12 and 13. Pay attention to this. Get this into your head, if you can.

Daniel 12:12 says,

12Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”—

“Blessed is he that comes to the 1335. Blessed is he that comes to 1843,” that is verse 12.

What is verse 13?

—“13But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” Daniel 12:12-13 (KJV).

Now, notice, drop down to the last quote of Sister White:

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.”—

Sister White is saying that the blessing of the 1335 is fulfilled in 1843 and 1844. It is the experience of that history; it is not a point of time. It is the experience of the tarrying time, of misunderstanding 1843, and then thereafter recognizing 1844.

—“Blessed are the eyes which saw the things that were seen in 1843 and 1844.”—

And then what is her last sentence?

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.Manuscript Releases, volume 21, 437.

When does Daniel stand in his lot? In verse 13. She is tying together verses 12 and 13 here and saying that the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time; it is about those people that wait for the Triumphal Entry into Jerusalem by Christ and recognize the angels ascending and descending on the ladder and enter into covenant with the Lord as He gives them the two tables of the covenant, right here [referring to the 1843 and 1850 Charts].

Shall we pray?

Benediction: Heavenly Father, we wish to be among that group that takes off the garments of our self-righteousness and cast them at the feet of Christ as He enters into His final work in the Most Holy Place. We want to be among those who no longer have the Laodicean blindness but are anointed with the golden oil that comes down Zechariah’s two pipes, that we might see. We want the sin removed from us that we may no longer be the lepers, that we can join in that crowd. We want to be awakened out of our death sleep, the sleep of Laodicea, that we might be the ones that lead the ass, carrying the message of Christ’s righteousness into the Kingdom of God. We ask that you help us to be among that throng that swells the Cry, “Behold, the bridegroom cometh,” here at this point in history when Daniel stands in his lot and gives his final testimony. In Jesus’s name, amen.