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Text-Proof - Reply To Message

The following is from a reply that was given to an emailed reply commenting on the Testimony to the Church Part 1 Message. The reply basically was a listing of passages that were suppose to refute that message. Each of the cited passages were responded to and interpreted in their proper Biblical context. Comments in Gray background with bold text are the emailer's comments/cited texts.
[Originally Composed in September/October 2000]

THE BIBLICAL INTERPRETATION
            As I start out on my Biblical refutation of your attempts to justify the SDA Church, I will lay down the following two mandatory principle. The first one is one that is clearly defined in a introductory speech that Dr. Hans K. Larondelle had made at an annual gathering of the  “Continuing Education for the Ministry.” He said, and I quote:
            “Nineteen-seventy-four seems to be a new beginning in Adventist eschatology; because the General Conference had then organized a series of Bible studies called Symposium on the Biblical Hermeneutic [the science of Biblical interpretation]. And most of us will have that book of that title. Under the leadership of Gordon Hyde. It seems to me that that year, and that series of Bible studies, all over the United States, and then snowballing over other parts of the world, was inaugurating the end of a certain phase-which I would call the ‘old style “proof-text” method.’  Not that we are no longer using proof texts. But the old style of detached proof-text method, that was popular, and that I also have used for many years to prove our doctrines. And there is nothing wrong with proving a doctrine, as long as we know what we’re doing. But this symposium on Biblical hermeneutics, with the supervision of the General Conference, all over the world, was teaching our ministry that we have to do a little better with handling the Bible.
That we have to consider more the organic unity in the Bible, treating the Bible with more respect and not misusing it as an arsenal to use to draw from weapons to hit our opponents over the head in order to prove that we are right and they are wrong, but to use the Bible more as it ought to be done. As a historical book, coming from an Oriental culture. As a book that has the message of God hidden in it, not always lying on the surface, and that a lot of work and homework and study is needed, to enter into the essence of the Biblical message.”

            After reading through the proper Biblical analysis and application of the passages you used, you can decide for yourself whether or not they weren’t indeed these “detached proof texts.”

            The second important foundational principle is also emphasized because in trying to justify the present state of the Church and its almost “irrevocable” position in the sight of the heavenly intelligence, you have ignored the important, and most definitely inspired, divine principle that: “The Lord's promises are upon condition of obedience. He says, "Ye shall do My judgments, and keep Mine ordinances, to walk therein; I am the Lord your God. Ye shall therefore keep My statutes, and My judgments; which if a man do, he shall live in them: I am the Lord" [Lev. 18:4, 5]. Read the first chapter of Deuteronomy carefully, and see why the Lord refused to bring the adults of the army that left Egypt into the promised land. Also Deuteronomy 28.” -Manuscript Releases, 15:292.
            If God has repeatedly radically annulled blood covenantal vows made to Ancient Israel, it is not the lesser exhortational promises that He made through Ellen White concerning this Church that will now hold Him back or hand-cuff Him. It is knee-jerkedly, commonly and defensively, mindlessly quoted that “The church, enfeebled and defective, needing to be reproved, warned, and counseled, is the only object upon earth upon which Christ bestows His supreme regard” (TM 45, 49); and/or that ‘the Church is the “apple of God’s eye”’ (= Deut 32:9, 10; Lam 2;18; Zech 2:8); and this is thought to forever resolve any pertinent matter at hand; however none of these cited passages, nor any other, state that this means that God will never, ever, enter into righteous judgement with a wayward Church. Case in point, Zech 2:6-8 clearly shows that Judah/"Zion" had been the “apple of God's eye”, yet He still executed utter judgement on them and 'sent them captive to Babylon' and 'dispersed them as the four winds of the heavens (vs. 6, 7; cf. Jer 18:5-11ff).' Ellen White herself clearly echoes this just and balanced Biblical understanding in throughout the related counsels in her writings. Thus a “mantra-quoting” of these passages, effectively ‘out of any Biblical context’ is done solely for having a “pretext” to continue, unaffected, in an unbiblical course. 
            And also keep in mind that it is: “but those whose hearts are in harmony with truth and duty will search the Scriptures with a heart prepared to receive divine impressions. The illuminated soul sees a spiritual unity, one grand golden thread running through the whole, but it requires patience, thought, and prayer to trace out the precious golden thread.”-Selected Messages Book 1, p. 20.

Bible Texts

1 Samuel 12:22
For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people.

§ If the reasons why God does not forsake His people here is “for His great name’s” and for making a people for himself,” then this was quite a serious situation (as the wider context of this passage will indicate). For example, it was not even for His name’s sake that He twice turn from His destructive purposes concerning a rebellious Israel back in the wilderness days (Exod 32:12; cf. ST Nov. 13, 1901 (LDE 58)). It was rather so that He would appear as a liar to “Abraham, Isaac and Israel (Jacob),” that He then drew back (Exod 32:13, 14; cf. Gen 22:15-18). In a parallel, it was in essence for His name’s sake that he regathered Israel at the end of their stint in Babylon.(Dan 9:18, 19; cf. Ezek 20:9, 14, 22, 44; 36:20-23; 39:7, 25). Indeed the context of this verse shows that God was quite upset (1 Sam 12:17-19) with Israel for having murmured in expressing that they wanted a ‘king like the other nations around them.’ (1 Sam 8:5, 6). As God had told Samuel, in making this request they had actually not reject the prophet from being judge over them but had rather rejected Him and His theocratic form of government. (vs. 7). Ellen White points out in Patriarchs and Prophets 603, 604, that the evil of Israel having ‘a king like the other nations around them’ was that this King would now legislate (i.e., set the law) for the nation, and the work of only enforcing the laws that God himself had given, would be replaced and instead of inspired men rising up and instructing and enforcing these laws, it would be that law of the king that would end up being supreme. As she further adds: “The Lord foresaw that Israel would desire a king, but He did not consent to a change in the principles upon which the state was founded. The king was to be the vicegerent of the Most High. God was to be recognized as the Head of the nation, and His law was to be enforced as the supreme law of the land.” Also the King would in many ways act quite selfishly and consider his benefit first before the rest of the people as God, through his prophet had warned (1 Sam 8:9-22). That is then why a “man after God heart” (1 Sam 13:14) was greatly needed to fill this pivotal position, rather than just an individual who had automatic access to the throne because of his monarchial ancestry. But such a desired man under this system could actually not at all be secured by God. That is sadly why during the days of this ineffective monarchial system, of the forty-three kings that proceeded to reign on the throne of Judah and then also Israel, only three were said to have ‘done what was right in the sight of the Lord’ (David, Hezekiah and Josiah). But, despite this inevitable path that Israel demanded to travel, God, as 1 Sam 12:22 says, put up with request and allowed them to have a monarchial system and it was only because the Lord “has been well with making a beginning of making you a people for Himself.” So clearly, it was not a position of deserved favor that prompted God to forgive Israel of their sin here and granting their faithless petition, it was only in regards to Him an His cause. But very early when Saul went stubbornly astray, God quickly stepped in to overthrow the cause for this system already going bad.
            In regards to the SDA church, the application here cannot be that God, is now ‘being  well with making a beginning of making the SDA Church a people for Himself,’ He has been trying that ever since the days of the prophet Samuel (i.e., EGW ministry and a few afterglowing, and productive years). The Church then made giant and rapid bounds. But strangely enough the work has now almost come to a standstill, and even after God allowed them to have the ‘king like the other nations’ that they desired. Like King Saul, God chose a figuratively very impressive and “handsome” person and also one that He could, at first work with, and greatly for Saul, to the point that ‘although Saul was little in his own eyes, he was made the head of the tribes of Israel.’ (1 Sam 15:17). This modern Saul was also ‘head and shoulders above everyone else among the sons of Israel as it already had in place a structured and inter-linked worldwide system of higher education. But then this modern Saul suddenly assumed the role of the priest as he chose to offer the military sacrifices of himself, because, supposedly, the people were losing confidence in him and thus scattering, and Samuel seemingly would never come around in this the appointed time, while at the same time, the Philistines were assembling at Michmash. (1 Sam 13:11). Then Saul went on to pass the limits of God’s forbearance as he inattentively actually refused to follow God’s mandate to the letter as he took for himself (in behalf of Israel, of course) select Amalekites goods and livestock, and also allowed their defeated king to live. (1 Sam 15:9). But Saul just could realize his great sin here (1 Sam 15:20). But still this was the chapter that close the book of the Saul episode, and God straightforwardly commissioned Samuel to anointed the youthful shepherd named David. When Saul finally realize what was going to happen to him as the chosen king of Israel because of this sin, he “repented” in the best way he could (1 Sam 15:23b-25); but the prophet Samuel had already made his decision and ‘would not return with Saul anymore for his Temple worships, nor, obviously, for assisting him in the offering up of the sacrifices that Saul had “carefully selected” (vss. 25, 26).’ Then in an uncalculated act of despair, Saul proceeded to tear off the edge of the prophet’s robe, and this then prompted Samuel to also indicate to Saul that it was also his kingdom that was going to go down with him. (vss. 27, 28), and that ‘the Emminence of Israel would not lie or change His mind on this decision, for he was not a man’ (vs. 29). Interestingly enough it was the man in this two-man judicial and executive committee (i.e., the prophet Samuel) who briefly changed his mind on his prior decision, as Samuel, after Saul’s desperate supplication, did accompany the rejected king Saul, by following him a worship services, and that mainly to temporarily preserve Saul’s face and reputation in Israel (vss.30, 31). Then Samuel, of his own hands, proceeded to do what Saul hadn’t done to the king of the Amalekites (i.e., hew or carve  him to pieces with a sword), and then they each went their own way, for good, as Samuel never attempted to see Saul until the day Saul died his sure death. And the Lord mourned over this whole affair gone bad and regretted that he had made Saul king over Israel. (vss. 32-35).
‘He who has an ear, let him ear what the Spirit has said to the Church.’


1 Kings19:9-18
And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.  

The message here is that Elijah should not have left his post within God’s establishment.  He had a work to do for God and running away from it, even though his life was being sought, was not the answer.  God told him to get back where he belonged and do his duty among His people.

§ I categorically do not agree with your completely unbiblical conclusions here. First of all Elijah never had a post within God’s establishment. The only would be “post” he ever assumed was when, as Ellen White describes in Prophets and Kings 120-123, he, by “divine summons, fearlessly but at the peril of his life, set out at once and traveled night and day until he reached Samaria” and then “abruptly” proceeded ‘without any solicited admission, nor waiting to be formally announced, clad in the coarse garments, passed the guards, apparently unnoticed, and stood for a moment before the astonished king. Then “lifting his hand toward heaven, he solemnly affirmed by the living God that the judgments of the Most High were about to fall upon Israel” saying: ‘As the Lord, the God of Israel lives, before whom I stand, surely there shall not be dew nor rain these years, except by my word.’” Then after this confrontation Ellen White also indicates that: “Elijah did not try to make it appear that he was on the popular side. He grandly stood alone.” (Conflict and Courage, p. 209). So God was not here sternly reprimanding Elijah for not having stayed amidst the popular apostate side. Read the Chapter entitled: What Doest Thou Here? in PK 167-176 for the true sympathizing, comforting, and faith-building tone of this all-out Solemn Divine encounter. It was because God understood why Elijah had now bitterly turned to a state of inactivity that such Majestic Power was displayed in order to reassure the discouraged prophet that all of Heaven was on His side. Ellen White was absolutely moved by this scene of Divine Sympathy as she says: “My heart melts within me as I read the words of Holy Writ, and see the interest that the heavenly family has in the faithful servants of the Most High.” -(The Kress Collection, p. 106). “It was because: “the man of God must be made to understand the weakness of his present position as compared with the vantage ground the Lord would have him occupy,” that God revealed Himself to Elijah. (PK 167). He was then told to faithfully carry on as planned. And what was this “duty,” as you call it? It was to go back and punish those who were still clinging on to the works of rebellions despite the fact that back in chapter 18:20ff, on Mount Carmel, Elijah had slained all of  the prophets of Baal. But now, Queen Jezebel (i.e., a still-apostate Church-Rev 2:20), took upon herself to continue the work of rebellion and vowed to treat Elijah in the same way he had treated her beloved prophets (1 Kgs 19:1, 2). Ellen White puts it best when she says:
“The Lord answered Elijah that the wrongdoers in Israel should not go unpunished. Men were to be especially chosen to fulfill the divine purpose in the punishment of the idolatrous kingdom. There was stern work to be done, that all might be given opportunity to take their position on the side of the true God. Elijah himself was to return to Israel, and share with others the burden of bringing about a reformation.” -PK 169.
            So now, with both Mount Carmel and Mount Horeb in the near background, Elijah was to first go to the non-Israelite King Hazael (King of Aram) and anoint him as King over Syria (1 Kgs 19:15) with God fully planning for this kingdom to later have power and dominion over Israel and Judah. This would be a task that Elisha would later himself do (2 Kgs 8:7-13), and Hazael and the Arameans did indeed go on to bring about great distress upon Israel (2 Kgs 8:12, 13, 28, 29; 9:14, 15; 10:32, 33; 13:3, 22).
            Then Elijah was to anoint the fiery Jehu as King over Israel (1 Kgs 19:16a) (which it was actually Elisha who did the anointing again 2 Kgs 9:1-3ff), and he would indeed later perform cunningly and with great malice and passion to eradicate Baal worshipers from Israel (2 Kgs 10:18-28).
            Lastly, but most importantly, Elijah was then to pull Elisha from the plow, throw his mantle of consecration upon him and anoint him as his co- and future prophet, (1 Kgs 19:16a; cf. 5T 82 where Ellen White foresees this same work in the end-times and adds: “The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.”).
            Then was the reform work of God accomplished as Baal worshipers in Israel could not get pass this triumphant trio as: ‘the one who escaped from the sword of Hazael was put to death by Jehu, and the one who escaped from the sword of Jehu was put to death by Elisha.’ (1 Kgs 19:17).
            And while God had left 7000 for Him in Israel who had not worshiped Baal at that time, in the endtimes (Rev11:13a) the ‘names of these 7000 men’ actually also ‘“fall” in the great shaking.’
            So the Bible and the Spirit of Prophecy clearly demonstrate here that you hold an incorrect view of the Elijah’s mission to Israel. His mission was to establish a new government for God’s people which would simultaneously make Israel pay for their sin.
                                               
2 Chronicles 13:12
And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper.

§ The important greater context of this verse here is that, some years after God had wrest the Kingdom of Israel from Saul and had given it over to David and his descendants, and following the division of the Kingdom after the reign of Solomon, a confrontation took place as the righteous Abijah went to the king of the rebellious kingdom  of Israel-Rehoboam- and told them that it was to David and his sons and to them only that God had given the whole kingdom of Israel (1 Chr 13:4, 5), and that by the perpetual “covenant of salt” (cf. Num 18:19). Yet Jeroboam and worthless men had risen up against the first descendant of David, -Rehoboam- and separated the kingdom because at that time Rehoboam was “young and timid and could not hold his own against them.” (vs. 7). Despite their gross shortcomings in properly carrying out the work of God (vs. 9) they felt they were still entitled to the throne. This is contrary to the one and half tribe under David who had God as their only God, and were faithfully doing all that He wanted (vs. 10, 11). Hence the confident statement to the rest of the Kingdom: “Now behold, God is with us at our head and His priests with the signal trumpets to sound the alarm you....” (vs. 12).
            It may serve as a sobering reminder that one of the reason why the SDA Church will be shaken is that, as the Shaking Vision of Ezekiel 8 shows (Testimonies to Ministers,  445), they secretly and really are worshipers of Egyptian (i.e., worldly)  customs, principles and practices, which is also greatly reflected in their Temple Service (Ezek 8:7-13).

Nehemiah 9:30, 31
Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the people of the lands. Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God.

§ This statement of prayer by Nehemiah clearly, and only, uplifts the incredible graciousness and mercifulness of God in that He did not “completely consume His rebellious people for they had: ‘for many years refused to give ear to the testimony given against them by the spirit of God in His prophets.’ And this mercy only occurred after God had put them under the yoke of Babylon and the surrounding nations for much much more than the prophesied 70 years, for it took over 173 years (605 B.C. to at least 432 B.C.) for Israel to return to the state it was in prior to the Babylonian Captivity (as further Biblical studies reveals that Nehemiah made this prayer sometime after 432 B.C.)

Nehemiah 13:10-12
And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled every one to his field. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. Then brought all Judah the tithe of the corn and the new wine and the oil unto the treasuries.

§ That certainly was a brave work by Nehemiah as he voluntarily left his plush position in the Royal courts of Medo-Persia to bring about these reforms in the Temple Service and also among the people (Neh 13). It certainly took much courage and at times demanded fierce dealings as Neh 13:25 says that Nehemiah had to subdue some rebels by: ‘contending with them and cursing them and striking some of them and pulling out their hair, and also making them swear by God.’ Talk about stepping up and weeding out some tares! Indeed so controversial was this “war,” (wholly due to all the suffocating tares that were then interwoven into “Israel” at that time), that Nehemiah repeatedly had to send up sublime prayers of supplication for remembrance to the God, in behalf of whom he was doing all of this reform work (Neh 13:14, 22b, 29, 31b). This episode greatly parallels the many severe and controversial works and words of Jesus during His dealings with an also apostate nation.

Psalm 89:30-34
If his children forsake my law, and walk not in my judgments; If they break my statutes, and keep not my commandments; Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips.

§ Notice two things here: 1) God does visit the transgression of His people with ‘rod and stripes,’ and 2) although He says that He does not utterly destroy nor abandon His people, and  His pronounced covenant, that still does not keep Him from radically halting it and transferring it on to a chosen remnant, and then also completely punishing and destroying the former chosen people as it was the case at (1) the Exodus when God made that faithless adult generation know His opposition (Num 14:34b- i.e. “the breach of His promise”-KJV), and (2) in the 1st century A.D. when He first made a (lit.) “Second Covenant” with the “Church”(lit.-“the called out ones”), and then later allowed the Roman armies to completely destroy His former Temple and Holy City.  

Psalm 94:14, 15
For the LORD will not cast off his people, neither will he forsake his inheritance. But judgment shall return unto righteousness: and all the upright in heart shall follow it.

§ In referring to this Psalm you strike an emotional cord in me as you have referred to a Psalm that has almost become an anthem to me ever since God, providentially, and in a timely way, brought it to my attention back in late May of 1999. I am sure it was a great source of strength for David, who based upon the expressions and overall tone of this Psalm, was not peacefully sitting in the hills of Bethlehem with his sheep, nor on the powerful throne of Israel, but rather was in the midnight midst of his 13 years of being hunted as a fugitive from the rebelliously stubborn and proud, and still ineffective, King Saul. Hence the opening uncensored appeal: “O Lord, God of avenging acts! GOD OF AVENGING ACTS! Shine forth! Rise up, O judge of the earth; Render recompense to the proud.” (This more than likely occurred just after the Amalekites’ raid of his camp (see 1 Sam 30:1-20; esp. vss. 4-6); which all would not have occurred had he not now been a vulnerable fugitive due to Saul. So here David naturally, rightly, lumps King Saul and his detrimental and misguiding administration with the evildoers of the world who are all opposing him and his camp “the inheritance,” and the righteous among God’s people back in Israel). It is in the light of this that could be understood the statements of verses 14, 15 as David prays for both the righteous people under this destructive tyranny and also for himself -the inheritance- as he had then long been anointed the future king of Israel. (This is concretely confirmed by verse 5.) 
            From all of the Biblical evidences that I have examined, the SDA Church as a whole does not qualify here either as this “people” or the “inheritance.” Rather I see them as the ones that are being prayed against and I have quite clear, through personal, divinely-approved, experiential confirmation for such a conclusion here. Like David, I also ask: “Who will stand up for me against evildoers? Who will take his stand for me against those who do wickedness? [For] they band themselves together against the life of the righteous, and condemn innocent blood to death.” (vss. 16, 21).

THE BOOK OF ISAIAH
§ As you have copiously drawn from, and throughout, the great book of Isaiah, some introductory facts would greatly help keep these selected verses tied to their intended application and thus help in arriving at the Biblically correct interpretation and typological application.
            If Jeremiah was the “doom and gloom”prophet, and Ezekiel was the “apocalyptic” prophet, then Isaiah can rightly be classified as the “prophet of redemption.” In fact, the name “Isaiah” itself means: “The Lord has saved.” Indeed we find in the book the most passionate episodes and prophecies of God acts of redemptive salvation
            Douglas R. Clark (Former Dean of Theology of Walla Walla College) has given a
most insightful opening description for the overall style of the book and its underlying prophetic personality, which will help in entering into the mind set of your selected passages. He has stated that:

“From the opening judgement speech against the sinful eighth-century nation of Judah to assaults on misguided royal decisions and poor moral choices to predictions of prosperity, the book takes on the world. It exposes us to the social, personal and national crimes Isaiah decries [condemns as worthless]; opens us to the faith struggles prophets, kings and commoners endure; invites us to examine redefined theological constructs; and compels us, happily, to celebrate the promise of restored hope and lasting shalom (well-being). There is hardly a prophetic speech form he neglects, scarcely a persuasive rhetorical device he overlooks and little stylistic flare he omits. His theology is rich, his vision of the religious life unequaled. He was the consummate [i.e., finished] divinely inspired prophetic spokesperson.” -Introducing the Bible, Vol 1,  270.

             Now a most crucial issue that will also greatly help in arriving at a proper interpretation of the Isaiah passages is the recent realization by Bible scholars that as the book of Isaiah appears today, it is a collection of actually three books, written by three separate authors, the first being the prophet Isaiah himself, but the other two being prophets who lived around 100 and 250 years, respectively, after Isaiah, but since their ministry, messages and styles were so similar, their writings were then assembled together into one book, which has 66 chapters (the largest prophetic book, in terms of chapters, in the Bible. Jeremiah’s book has more words). A comparable evidence for this would be: 1) the book of Psalms which contains works from over 10 different authors who lived hundreds, if not thousands of years apart in some cases. In short the book of Isaiah could be compared to a modern day Bible Commentary set which assembles the works of various authors into one series; or also a one-volume Bible Commentary, having various authors, but bearing only the name of the chief editor or chief contributor, in the authorship space.
In choosing your passage from Isaiah you have selected at least one passage from
each of its three authorship divisions. The historical and cultural backgrounds of these divisions help to set these passages in their proper perspective so they will briefly be discussed here.
            The first of these divisions is the work of the actual “Isaiah” and are from chapters 1-39, as these chapters deal mainly with events from about 740 to 700 B.C. and also with national threats from a then fully risen and powerful Assyrian empire. Then suddenly after chapter 39, the focus and background theme found in the next sixteen chapters all deal with, an oppressed Judah struggling to break free and away from the moral corruptions brought on by a dominant Babylon Empire, and also the soon coming of a deliverer in the prophesied Cyrus. Clearly the scene here is the period of the Babylonian Captivity and therefore chs.40-55 of Isaiah have been ascribed to a “Deutero (Second)-Isaiah. It is then realized to have taken place from around 559 B.C., when Cyrus was rising in power and beginning to terrorize the territory of the Babylon Empire, to 537 B.C. when the Jews received their (religious) liberty from Medo-Persia. (It is also in Deutero-Isaiah that are found the famous Servant/Messianic songs). Then following these liberation passages, we have in Isa 56-66 1) a Palestine setting, and 2) nothing but prosperous national restoration passages. Since this was more than likely not the issue that God was addressing and dealing with among the recent returnees from Babylon in 537 B.C. as then the major issue was the rebuilding of the Temple under the prophetic ministry of Haggai and Zecheriah, then most scholars agree upon the conclusion that these prophecies were given in a time after the Temple work had been completed (516 B.C.-Ezra 6:14, 15), and also after Ezra had accomplished the religious reformation of the nation, around 457 B.C. (Neh 8). Therefore it is more than likely in a time period starting from about 450 B.C. that “Trito (Third)-Isaiah” prophesied (Isa 56-66), and opened the eyes of the people to God’s soon coming uncomparable and unprecedented favor towards His City Jerusalem and His Nation Israel.
            Having said all of this we can now undertake the task of  interpreting and applying the prophecies of Isaiah, Deutero-Isaiah and Trito-Isaiah.

Isaiah 1:24-28
Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. Zion shall be redeemed with judgment, and her converts with righteousness. And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed.

§ Both the historical setting and biblical context of this passage play a crucial role in revealing its true interpretation. The year is 701 B.C. and it has now been over 20 years since God has abandoned the ten rebellious northern tribes of Israel to the world power of Assyria, yet despite all of this surrounding evidence of judgement, Judah and Jerusalem are still continuing on a stubborn path of careless rebellion. The prophet Isaiah, who in this chapter is at the very end of his prophetic ministry, which has now been confined to this one remaining tribe and its capital city, delivers a most powerful last gasp oracle of warning, counsel and judgement to the inhabitants of Judah. As verse one indicates, this is a retrospective prophecy from Isaiah. It is a summary oracle based on all the divine inspirations and revelations he had previously received while attempting to bring about a reformation in all of Israel, and particularly, in the now lost northern tribes. Isaiah begins by caricaturing this rebellious people as being ‘dumber than an ox or a donkey’ (vs. 3), for they are: ‘a sinful nation, a People weighed down with iniquity, seed of evildoers, sons who act corruptly and a people who have abandoned the Lord.’ (vs. 4). Despite many punishments already, the apostasy still continue. The only dilemma now is: ‘Where will [they] be stricken again, for [they do] continue in rebellion. (vs.5a).’ Indeed where else can this people be punished as verses 5b-7 show that they have been deadly smitten from ‘head to foot,’ and in all of their now worthless possessions. Out of all of this, only the “daughter of Zion” (i.e., the [qualitative] offspring of the most holy, sacred and eminent part of Jerusalem, Judah and Israel), is ‘left (and still showing pre-eminence), like a tent in a vineyard, like a watchman’s hut in a cucumber field, and like a guardian city. (Isa 1:8). All of this had been the Lord’s doing, for: had He not left Judah and Jerusalem a few survivors, it would have become like the only two cities in this earth’s history which required a personal visitation from Heaven in the face of the eternal judgement that it was deserving and about to receive. I.e., Sodom and Gomorrah (Isa 1:9).    
            With this painting of the situation that then existed in Israel, we can better understand the retributive message of verses 24-28. After going down a sinking list of Judah’s and Jerusalem’s sins (vss. 10-23), and including an apparently rejected, most gracious altar appeal from God (vss. 18-20). God decides that all that is left is to deal out a most devastating chastisement. Hence vss. 24-28, which first indicates that God has decreed punishment which will: ‘relieve Himself of His Adversaries (in the land),’ and also avenge Himself of His foes. (vs. 24). Then following further disciplinary acts, God apparently now indicates that He will also do away with this worthless monarchial system that has so long now hampered His work as He says that He would restore judges and counselors as at the beginning (vs.26), i.e., as in the first days in the Promise Land from Joshua to Samuel. This acts is what would cause the City and Zion to be what it was always supposed to be. Indeed, as we look down in history we see that that is exactly the way things were carried out by God as He first sent the Babylonian to punish Jerusalem and Judah and then when He restored them, it was only a ‘judges and counselors (magistrates)’ system that was used in Israel. (cf. Ezra 7:25). Never again was the monarchial system be revived or sanctioned by God Himself as He had done earlier.
            If you are going to make an application of this passage to the SDA Church you have to also take in all of these historical and Biblical factors here, i.e., the SDA Church will be chastised and disciplined, and that is in order to appease the great wrath of God, and then when it is restored it will be under a different and original “governing system.” Also, from the indications in this passage, it is actually the valiant and divinely sustained  “daughter of Zion” of verse 8 who will make this future “restoration” possible.
            And just before you think all is “honky dory” in the sight of God following even this decree of punishment and then the restoration, the rest of the chapter (vss. 28-31) goes on to show that God is still FUMING with fire and brimstone as He goes on to graphically spell out the intended extent of the sure and thorough destruction that He is contemplating for such a defiantly nonchalant (i.e., lukewarm) people.

Isaiah 41:17-24
When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it. Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you.

§ A divinely dictated allusion by Ellen G. White to a key portion of one of the verses you have quoted here has opened my eyes to the overall message of this passage and its context. I will turn to the EGW quote soon, but first this chapter. As the earlier introduction to Isaiah related, we are now in “Deutero-Isaiah’s” portion of the book of Isaiah (Isa 40-55), and like it was then explained, it is the of the coming out of the Babylonian Captivity that is the particular focus of the message of Deutero-Isaiah. Following the clarion call of ch. 40 which announces that God is again turning to Jerusalem and Judah and later served as the launching pad for the preparation for the Messiah’s coming (Matt 3:3-Isa 40:{1-}3), we begin to find, in ch. 41 an outline sketch of this process of deliverance. Isa 41 begins with a called convocation (vs. 1) to, together look back on the providential dealings of the Lord in the recent period of judgement (vss. 2-4). God has ended up getting the attention of the world, (vs. 5) even to the point where they are acting in the best Godlike manner they know how (vss. 6, 7), but God is not at all attracted by this outward show of godliness for He has in mind to only bless “Jacob,” His Servant, who has greatly suffered, in shame and humiliation while God had to first deal with rebellious Judah and Jerusalem. (vss. 8-14). Indeed God has reversed the misfortune of Jacob as in the process He has made him a “new, sharp threshing sledge with double edges” who will accomplish earth shattering things (vss. 15, 16).
            Now in verses 17-19, God reveals what mighty works He will do to help this Jacob cause, that all may see that God had been behind “Jacob” all of this time (vs. 20). Ellen White seems to have been divinely guided to this passage in a vision as she almost quotes word for word the decorative trees that are mentioned in vs. 19 when she speaks of the surrounding decorations she saw for a Temple to which a people had traveled to and finally reached, but amid much difficulty. (Early Writings, 19-her First Vision). She there mentions, like Isa 41:19,: “the box, the pine, the fir, the oil, the myrtle” trees that: ‘served to beautify the Temple place.’ Since in the surrounding context of that verse she repeatedly alluded to scene from Rev 7:13ff, and since that Biblical scene takes place after the “sealing of the 144,000" and thus the “shaking” (cf. EW 15), it then becomes clear that the passage in Isa 41:17-19ff has something to do with a shaking among God’s people and the mighty deliverance and blessing of those who remained faithful during the “trials of Jacob” days described earlier in Isa 41. All of this also perfectly harmonizes with the historical development of that chapter as, during the Babylonian Reign, many of the Judahite exiles settled in this foreign city of exile and did not stay with God during these days of testing. When the call came for them to return home, many preferred to stay behind for they had now become quite comfortable in this foreign city and the people of the land did tolerate them. Why leave and return to a demolished city and temple when Babylon was almost just as good? But during all this God was with the Jacobs in Babylon, although He could not fully demonstrate it to them for the faithful also had to wait while the decreed 70 year sentence was being served.
            Isa 41:21-24 reveals that a tremendous conflict then takes place between those who are deriding the hope of the Jacobs in Babylon and the Israelites who predict that no such thing will ever come to pass. God then steps in (vs. 25) and identifies Himself as the one who had summoned the King of Babylon and that no one among the faithless captives had even thought of such things (vs. 26). Then God clearly points out that by all of this He had really set out to retract the good He had promised to the pre-Babylonian Captivity  Zion (vs. 27), because when He had then ‘looked in Jerusalem, there had been no one;’ and there had been no counselor (i.e., one who gives good counsel) out of those rebels (vs. 28a). No one there could answer the questions God had, for ‘all of them were false, their works worthless, and their molten images-wind and emptiness.’ (vss.28b, 29).
            Clearly the message of this chapter reveals the sharp contentions that existed between those who were fighting to reach the ultimate earthly City of God, and those who ridiculed them and told them their hopes were built on no divine light. In the light of this Biblical, Historical, Spirit of Prophecy exposition you can determine if the passages you chose here for a defense of the SDA Church are at all apropos.

Isaiah 42:22-43:13
But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. Who among you will give ear to this? who will hearken and hear for the time to come? Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. Bring forth the blind people that have eyes and the deaf that have ears. Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God. Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?

§ The extended passage that you have chosen here is in the midst of a: God & His Servant vs. a Blind People campaign. God has just expressed in some of the clearest terms in all of the Servant Songs, His full support of His Chosen Servant-Jacob (Isa 42:1-9), who is later is the one identified as “Israel,” (Isa 43:1), his covenant name. It is to him that the Lord declares “new things” (Isa 42:9) and a new conquering song (Isa 42:10-13). Starting in verse 14, God begins to address and confront the ones who have opposed Him and His Servant up to this point, i.e., the blind people (Isa 42:18, 19). Those who have “put their trust in graven images,” (vs. 17); who have “seen many things, but do not observe them,” and whose “ears are opened, but none hear.” (vs. 20). It is to this people who have all inflicted on themselves self-depravity (vss. 21-23). To them God indicates that it was because of their sin, rebellion and disobedience that “Jacob” had been given up to “spoil and plunder.” (vs. 24), and in a similar voice and words as in Isa 53:4, 5 He says that it was in silent atonement that Jacob mindlessly took on the just punishment that was due to this blind people. (vs. 25). But now Jacob/Israel has been redeemed and future protection for him is assured (Isa 43:1-4). Also a future worldwide posterity is promised to this Servant who has greatly suffered (Isa 43:5-7). Then a worldwide showdown is ordered against the people who have been “blind and deaf,” along with the rest of the now gathered unbelieving nations (vs. 8, 9). Then God publicly declares to Jacob and his followers (and not to the blind people and unbelieving nations): ‘you are My witnesses and Servant,’ and that ‘He is the uncontested God who has declared in advance all that is now transpiring for Jacob and his collaborators.’ (vss. 10-13).   
            The laws of typological interpretation and application do not allow for a symbolic figure to function as both the good side and the bad side. Therefore the SDA Church cannot be here both the rebellious, blind and disobedience people and also Jacob/Israel and his faithful followers.
 
Isaiah 49:14-16
But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.

§ Notice that this passage comes on the heels of God Servant/Jacob interacting with God and God giving him great words of comfort as God’s Servant had greatly felt abandoned. (Isa 49:1-13). Despite the many great words of hope, which culminate in verse 13, there is actually a heightening of the issue in question here as Jacob steps back and pleadingly uplifts Zion and her helpless situation before God. So this passage is actually a second wave attempt on the part of God’s Servant Jacob to capture the attention and favor of God to do something about His seemingly lingering promise of deliverance and restoration. God then goes on to relate the great building plans that He has in mind for Zion (vss.16-26). This serves to give Jacob, God’s strained out servant, who has been doing a lot of work while waiting (vs. 4), a preview of a theme of glorious building that is only later returned to in the prophecies of Isa 56-66. In short, this Zion passage was a confidence-building scene which God allowed His humble, and righteous Servant to now briefly view in order to give hope to carry on.

Isaiah 54:5-8
For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.

§ Isaiah 54 literally represents the “watershed” mark of the Servant’s Songs and saga (Isa 40-54)  for when we reach its last verse (vs. 17) the Servant, for the first time in the Servant songs, is no longer singular but rather plural-servants. The context of Isa 54 indeed revealed that the, up to now, barren and lonely one, has finally “given birth” to other similar “servants,” well at least on paper only for all of the statements in this chapter about “many children” are still waiting for a future fulfillment. So the single servant of God is only here being given a somewhat tangible hope of future posterity in terms of those whom he will bring forth. A posterity which will prove to be more than the children of the then “married” woman (i.e., the SDA Church), and which will eclipse, in the Servants mind, the reproach of his “widowhood.” (vs. 4).
            From the terms referred to in the many promises that are made in the last few verses of the chapter (vss. 10ff), e.g., “parting mountains and hills,” “covenant of peace,” “foundations laid in sapphire,” and “battlements of jewels and precious stones,” and also based on the graphic statement in the last verse which speaks of ‘any weapons formed against these servants failing,’ it can be clearly seen that the Spirit of Prophecy’s theme of “time of Jacob’s trouble,” “ the Deliverance of the Saints,” and “the Saints’ Reward,” (EW 282ff; GC 613ff (1911)) are synonymous with these passages of Isaiah, and in both cases it is the appearing on the scene of  “many waters~many peoples” which “turns the tide” so to speak. This is clearly an event that occurs after the shaking of the SDA Church, and as Isa 54 indicates this great ‘sea’ of peoples are descendants of the once ‘storm-tossed, widow and barren’ Servant. It is his posterity who will: ‘spread abroad left and right, possess the nations and resettle the desolate cities.’ (vs. (2) 3).

Isaiah 55:8-11
For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

§ Since from the end of Isaiah 54 the once single Servant of God now has a multitude of followers and descendants, he embarks in Isa 55 (the last passage of Deutero-Isaiah’s prophetic ministry) on a sort of evangelistic campaign series. During that time he calls “any who thirsts to come to him” (vs.1a), and accept the great valuable and fulfilling riches that he is freely offering (vss. 1b-3a). For he is now a reigning “David,” a “witness to the peoples” and “a leader and commander for the peoples,” and a new nation (vs. 3b-5). Then a general call is given to those out there who are wicked and unrighteous and still unbelieving in this new way the Lord has provided, for as God says, and as you have quoted: ‘they haven’t even begun to discern and grasp His thoughts and ways,’ and also ‘the words which He has spoken will not return not return back to Heaven to Him without having first fully brought fruit upon the earth.’ (vss. 8-11). And then again, in closing this portion of Isaiah, the promise of a covenantal bright future are again emphasized. (vss. 12, 13).
            As this chapter speaks of developments that come to pass after there has been a ‘shaking amongst God’s people’ and after God suffering Servant has finally triumphed, I cannot here identify this passage to the present form of the SDA Church. It is rather addressing an inheriting remnant of that Church.

§ With this final chapter in Deutero-Isaiah, the Servant songs (Isa 40-55) have come to an end but how greatly does the sequence and message of these prophesies resemble the theme and ministry of God Two Witness in Revelation 11. Like Rev 11:1, Isa 40 begins with a reminder of the deserved judgement that is about to fall on Jerusalem. Like Rev. 11:2, the historical background for Isa 40-54 reveals that this judgement is administered by a Babylonian power which has power over God’s people and that by God’s sanction. Then like Rev 11:3, starting from Isa 41, then more clearly in ch. 42, God’s righteous movement, is uplifted and brought out to view. Then in Isa 43-48 God “keeps on giving” insight and revelations to this Servant movement, then in Isa 49-52 as in Rev 11:4-6 God identifies, upholds and defends and blesses His Servant/Witnesses who have a similar mission of sustaining the “Jacobs” now under the control of a foreign power in order that the twelve tribes of Israel may be found and regathered together, and also to be a “light” unto the unbelieving world. (Isa 49:5, 6~Rev 11:5, 6). Then as in Isa 53, the Suffering Servant passage, God’s Two Witnesses in Revelation go through a similar Christlike passion experience at the hands of hostile foes (Rev 11:8-10) and all is apparently over until a new breath of life is finally breathe into them (Isa 54~Rev 11:11). Then they are raised to their feet and established (Isa 55~Rev 11:11), and then they ascend to even greater heavenly heights (Rev 11:12~Isa 56-66). And all during this time, a shaking among God’s people has taken place (Rev 11:13), and the lonely Servant/Two Witnesses who had been in obscurity prior to this, now have emerge as God’s new movement and have supplanted the “married one” that had existed before. 

Isaiah 62:3-4 & Isaiah 62:11, 12
            Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married.

            Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken.

§ These two passages from Isaiah which you have selected here are both from messages that were addressed to the triumphant remnant Jewish community that had now been resettled in their homeland of Palestine. All of the passages in this section of Isaiah (Trito-Isaiah), all deal with the promised unprecedented glory of this reestablished remnant (e.g., Isa 60-62), following a crucial judgement period and internal reforms (Isa 56-59). Then, after this comes a time to judge the rest of the evil nations (Isa 63-65:16) including the ones who had been rebellious in Israel, and then comes the glorious days of “A New Heavens and a New Earth.” (Isa 65:17ff).
            Based on this outline of Isa 56-66, the passages you have chosen in Isa 62 in defense of the Church Militant clearly do not apply as they rather refer to the Church Triumphant. (cf. Last Day Events, 61, 62). This is a people who are ‘now longer termed Forsaken, nor their land Desolate,’ but that are now married as in Isa 54:(1-3ff). Notice also that it is the “daughter of Zion” to which these promises are addressed to here, i.e., the same faithful and surviving “daughter of Zion” from the ‘destruction of Jerusalem and Judah’ passage of Isa 1 (cf. vs. 8). This “daughter of Zion” is the righteous remnant of God’s once favored Zion and not a Church as a whole.

Ezekiel 16 – even after all God and His bride go through together, look carefully at verses 60-63.  If God can forgive Israel all this sin, surely He will not leave us.

§ Allow me to start you on the path of a self-guided and amazing typological historical journey about God’s end time Jerusalem and then fully consider what is really said in the resultant conclusion and determined fate found in verses 60-63. This can be done by first identifying the key typological participants here and also by keeping in mind that this “typological history” focuses on the Millerite movement, then early Pre-SDA history and then post 1863 SDA history up to the present time.
             
-The ‘Amorite father’ is the Protestant heritage of the early Millerite/SDA believers.
-The ‘Hittite mother’ is the Catholic heritage of the early Millerite/SDA believers.              mainly their early inherited belief in Sunday sacredness.
-‘Samaria’ is the Protestant world after God had reorganized a Remnant Church of truth.
-‘Sodom’ is the rest of the degenerate world, sold under all kinds of perverse sins, but to which the SDA Church is still supposed to evangelize.
-And ‘Jerusalem,’ of course, is the present SDA Church.

Also keep in mind that this history is now being related by a quite upset God, so the way events are being stated is in a rageful and reproachful- “you-were-not-even-worthy-of-all-that-I-have-done-for-you” tone.” If you’ve seen a rebellious child who has trampled upon all favorable acts of a parent, you can better understand how God feels here. While the actions mentioned here, especially, the early favors, were then done in good feeling, they are now dejectedly being repented of. (E.g., God’s “repentance” of having chosen Saul (1 Sam 15:35b).

Ezekiel 16 (NASB 1995)   
16:1
Then the word of the LORD came to me, saying,
16:2
"Son of man, make known to Jerusalem her abominations
16:3
and say, 'Thus says the Lord GOD to Jerusalem, "Your origin and your
birth are from the land of the Canaanite, your father was an Amorite
and your mother a Hittite.
16:4    
"As for your birth, on the day you were born your navel cord was not cut,
nor were you washed with water for cleansing; you were not rubbed with
salt or even wrapped in cloths.
16:5
"No eye looked with pity on you to do any of these things for you, to
have compassion on you. Rather you were thrown out into the open field,
for you were abhorred on the day you were born.
16:6
"When I passed by you and saw you squirming in your blood, I said to you
while you were in your blood, 'Live !' Yes, I said to you while you were
in your blood, 'Live!'
16:7
"I made you numerous like plants of the field. Then you grew up, became
tall and reached the age for fine ornaments; your breasts were formed
and your hair had grown. Yet you were naked and bare.
16:8
"Then I passed by you and saw you, and behold, you were at the time for
love; so I spread My skirt over you and covered your nakedness. I also
swore to you and entered into a covenant with you so that you became
Mine," declares the Lord GOD.
16:9
"Then I bathed you with water, washed off your blood from you and
anointed you with oil.
16:10
"I also clothed you with embroidered cloth and put sandals of porpoise
skin on your feet; and I wrapped you with fine linen and covered you
with silk.
16:11
"I adorned you with ornaments, put bracelets on your hands and a
necklace around your neck.
16:12
"I also put a ring in your nostril, earrings in your ears and a
beautiful crown on your head.
16:13
"Thus you were adorned with gold and silver, and your dress was of fine
linen, silk and embroidered cloth. You ate fine flour, honey and oil; so
you were exceedingly beautiful and advanced to royalty.
16:14
"Then your fame went forth among the nations on account of your beauty,
for it was perfect because of My splendor which I bestowed on you,"
declares the Lord GOD.
16:15
"But you trusted in your beauty and played the harlot because of your
fame, and you poured out your harlotries on every passer-by who might be
willing.
16:16
"You took some of your clothes, made for yourself high places of
various colors and played the harlot on them, which should never come
about nor happen.
16:17
"You also took your beautiful jewels made of My gold and of My silver,
which I had given you, and made for yourself male images that you might
play the harlot with them.
16:18
"Then you took your embroidered cloth and covered them, and offered My
oil and My incense before them.
16:19
"Also My bread which I gave you, fine flour, oil and honey with which I
fed you, you would offer before them for a soothing aroma; so it
happened," declares the Lord GOD.
16:20
"Moreover, you took your sons and daughters whom you had borne to Me and
sacrificed them to idols to be devoured. Were your harlotries so small a
matter?
16:21
"You slaughtered My children and offered them up to idols by causing
them to pass through the fire.
16:22
"Besides all your abominations and harlotries you did not remember the
days of your youth, when you were naked and bare and squirming in your
blood.
16:23
"Then it came about after all your wickedness ('Woe, woe to you!'
declares the Lord GOD ),
16:24
that you built yourself a shrine and made yourself a high place in every square.
16:25
"You built yourself a high place at the top of every street and made your beauty abominable, and you spread your legs to every passer-by to multiply your harlotry.
16:26
"You also played the harlot with the Egyptians, your lustful * neighbors, and multiplied your harlotry to make Me angry.
16:27
"Behold now, I have stretched out My hand against you and diminished
your rations. And I delivered you up to the desire of those who hate
 you, the daughters of the Philistines, who are ashamed of your lewd
conduct.
16:28
"Moreover, you played the harlot with the Assyrians because you were not
satisfied; you played the harlot with them and still were not satisfied.
16:29
"You also multiplied your harlotry with the land of merchants, Chaldea,
yet even with this you were not satisfied.""'
16:30
"How languishing is your heart," declares the Lord GOD, "while you do
all these things, the actions of a bold-faced harlot.
16:31
"When you built your shrine at the beginning of every street and made
your high place in every square, in disdaining money, you were not like
a harlot.
16:32
"You adulteress wife, who takes strangers instead of her husband!
16:33
"Men give gifts to all harlots, but you give your gifts to all your
lovers to bribe them to come to you from every direction for your
harlotries.
16:34
"Thus you are different from those women in your harlotries, in that no
one plays the harlot as you do, because you give money and no money is
given you; thus you are different."
16:35
Therefore, O harlot, hear the word of the LORD.
16:36
Thus says the Lord GOD, "Because your lewdness was poured out and your
nakedness uncovered through your harlotries with your lovers and with
all your detestable idols, and because of the blood of your sons which
 you gave to idols,
16:37
therefore, behold, I will gather all your lovers with whom you took
pleasure, even all those whom you loved and all those whom you hated. So
I will gather them against you from every direction and expose your
nakedness to them that they may see all your nakedness.
16:38
"Thus I will judge you like women who commit adultery or shed blood are
judged; and I will bring on you the blood of wrath and jealousy.
16:39
"I will also give you into the hands of your lovers, and they will tear
down your shrines, demolish your high places, strip you of your clothing,
take away your jewels *, and will leave you naked and bare.
16:40
"They will incite a crowd against you and they will stone you and cut
 you to pieces with their swords.
16:41
"They will burn your houses with fire and execute judgments on you in
the sight of many women. Then I will stop you from playing the harlot,
and you will also no longer pay your lovers.
16:42
"So I will calm My fury against you and My jealousy will depart from
you, and I will be pacified and angry no more.
16:43
"Because * you have not remembered the days of your youth but have
enraged Me by all these things, behold, I in turn will bring your
conduct down on your own head," declares the Lord GOD, "so that you will
not commit this lewdness on top of all your other abominations.
16:44
"Behold, everyone who quotes proverbs will quote this proverb concerning
 you, saying, 'Like mother, like daughter.'
16:45
"You are the daughter of your mother, who loathed her husband and
children. You are also the sister of your sisters, who loathed their
husbands and children. Your mother was a Hittite and your father an
Amorite.
16:46
"Now your older sister is Samaria, who lives north of you with her
daughters; and your younger sister, who lives south of you, is Sodom
with her daughters.
16:47
"Yet you have not merely walked in their ways or done according to their
abominations; but, as if that were too little, you acted more corruptly
 in all your conduct than they.
16:48
"As I live," declares the Lord GOD, "Sodom, your sister and her
daughters have not done as you and your daughters have done .
16:49
"Behold, this was the guilt of your sister Sodom: she and her daughters
had arrogance, abundant food and careless ease, but she did not help *
the poor and needy.
16:50
"Thus they were haughty and committed abominations before Me. Therefore
I removed them when I saw it.
16:51
"Furthermore, Samaria did not commit half of your sins, for you have
multiplied your abominations more than they. Thus you have made your
sisters appear righteous by all your abominations which you have
committed.
16:52
"Also bear your disgrace in that you have made judgment favorable for
your sisters. Because of your sins in which you acted more abominably
than they, they are more in the right than you. Yes, be also ashamed and
bear your disgrace, in that you made your sisters appear righteous.
16:53
"Nevertheless, I will restore their captivity, the captivity of Sodom
 and her daughters, the captivity of Samaria and her daughters, and
along with them your own captivity,
16:54
in order that you may bear your humiliation and feel ashamed for all
 that you have done when you become a consolation to them.
16:55
"Your sisters, Sodom with her daughters and Samaria with her daughters,
will return to their former state, and you with your daughters will also
return to your former state.
16:56
"As the name of your sister Sodom was not heard from your lips in your
day of pride,
16:57
before your wickedness was uncovered, so now you have become the
reproach of the daughters of Edom and of all who are around her, of the
daughters of the Philistines --those surrounding you who despise you.
16:58
"You have borne the penalty of your lewdness and abominations," the LORD
 declares.
16:59
For thus says the Lord GOD, "I will also do with you as you have done ,
you who have despised the oath by breaking the covenant.

-Now for the “assumed” restoration verse:

16:60
"Nevertheless, I will remember My covenant with you in the days of your
youth, and I will establish an everlasting covenant with you.
16:61
"Then you will remember your ways and be ashamed when you receive your
sisters, both your older and your younger; and I will give them to you
as daughters, but not because of your covenant.
16:62
"Thus I will establish My covenant with you, and you shall know that I
am the LORD,
16:63
so that you may remember and be ashamed and never open your mouth
anymore because* of your humiliation, [even?] when I have forgiven you for all
that you have done," the Lord GOD declares.

This restoration promise in Ezekiel clearly echoes the similar promise made in Ezek 36 where in verse 22 God tells Judah and Jerusalem that although He is now regathering them “it is not for their sake... but for His holy name.” Keep in mind that a severe and “humiliating punishment is first inflicted and, as all other parallel prophecies have shown, the Church that goes into this time of punishment does not come out the same. As God says here, He will reestablish His covenant with this people in such a way that: “you may remember and be ashamed and never open your mouth anymore because of your humiliation, [even] when I have forgiven you for all that you have done."

Malachi 3:8-11   
Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.

§ If by mentioning this passage you are implying that I should pay tithes and offering to the SDA Church, may I break the news to you that I do not have an income right now, but when I did, I was a faithful tither and also gave quite liberal offerings. Since, however, God awaringly only commanded in verse 10 that the tithe must be brought into the storehouse, especially by additionally emphasizing ‘the whole of it,’ then this therefore also meant, and means, that the tithes and offerings giver was free to contribute his offerings to an outside Temple Service branch or ministry if he chose so. Cf. Neh. 13:12 where it is the mandatory tithes that are said to have been brought to the Temple treasury. Therefore, based on this, I feel perfect at peace with God to allocate whatever monetary offerings I could have for the funding of: Thy Word is Truth Ministries. This perfectly agrees with Mrs. White’s statement (which you referred to) that: “The tithes and offerings are not the property of any man, but are to be used in doing a certain work for God.” -An Appeal to our Ministers and Conference Committees (Aug. 10, 1890) p. 27.

Matthew 16:18  
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

§ Haven’t you also conversely understood that: “Christ founded His church upon the living Rock. That Rock is Himself,--His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.” (DA 413 (1911)). Therefore the reverse is also very true: If a Church is not built upon this ‘Self-Sacrificing, Cross-like,’ foundation, then whatever other sacrifice it offers up to God will be disregarded and not be snatched out of the grips of Hell.

Matthew 28:18-20
And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.

§ Yes, Jesus will also “never leave us or forsake us.” (Heb 13:5). It is instead His followers-by-profession-only, (and not commission), who do not fulfill His Divine injunctions and thus rebel against Him.

Ephesians 5:22-32
Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.  So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church.

§ If you used this passage to show that Christ is inseparably “married” to His Church forever, you have not fully taken considered that this is indeed a marriage setting and that Christ is thus bound to His Church until ‘death do them part.’ The very first Church, or Temple/Sanctuary, upon which this marriage message was applied died very early it in its married life (more specifically at the breaking of the ‘fourth seal’ (Rev. 6:7, 8)), after a period of severe illness (Rev 6:5, 6) and Jesus was never able to revive it collectively and never again will He. 

Daniel 9:24
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

§ I take it that with the mention of these six requirement from the prophecy of the Seventy Weeks that you have in mind that the SDA Church has a similar objective to arrive to and may I agree with you that they do but after closely studying and examining these six requirements I must add that like Ancient Israel, the SDA is not even coming close to beginning to fulfill them.

Matthew 18:21, 22  
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

§ (See explanation under: “Seventy Weeks” below, near end)

BABYLON
§ If you can pinpoint exactly where you think I called the Seventh-day Adventist Church “Babylon” or even alluded to such a denouncement, I will zealously heed to the warnings and reproofs given by Ellen White in the passages that you have posted which were pointedly formulated for those who called the SDA Church Babylon. That is:

The Advent Review and Sabbath Herald (September 12, 1893) pages 1-21
 “Napier, New Zealand, March 23, 1893.
The Advent Review and Sabbath Herald  (August 28, 1893) pages 5-9

            If you had more carefully read my message, and probably, with less bias, you would have seen and realized that I never made such an unbiblical denunciation. I rather, and right from the start, pointed out that the Church was indeed the Laodicean Church of the Apocalypse, as it has been stated for years now and foreseen by God since the 1st century A.D.
            No the Remnant Church is not Babylon. It is instead God’s most blessed Jerusalem and it will be judged as such. And, by the way, my message sent out at the end of June was not the “Loud Cry.” It was rather the First Angel’s Message and announced that ‘the hour of judgement for the Seventh-day Adventist Church in particular had come’ (Rev 14:7~Rev 10:6; 11:13b). If you need additional and inspired testimony read carefully and spiritually, (for “spiritual things are spiritually discerned”), the chapter entitled as such-The First Angel Message- in Early Writings, 232-237. Since the giving of this message, the second angel’s message has been sounded. So if you know your Millerite movement/Pre-SDA Church you will recognize what message is now being given and what “time” we are now in.  (Hint: EW 74-76 & 237-240).
           
LAODICEA
§ While Ellen White has rightly had severe rebuke for anyone who called the SDA Church: Babylon, she has nothing but absolute approval and support for those who denounce her pathetic Laodicean state and “raise the standard and pour forth the straight truth” (Early Writings 270).
This is clearly seen in testimonies such as the following:

Spiritual Gifts Volume 2, page 284: “When the church depart from God they despise the plain testimony, and complain of severity and harshness. It is a sad evidence of the lukewarm state of the church. Just as long as God has a church, he will have those who will cry aloud and spare not, who will be his instruments to reprove selfishness and sins, and will not shun to declare the whole counsel of God, whether men will hear or forbear.
            I saw that individuals would rise up against the plain testimonies. It does not suit their natural feelings. They would choose to have smooth things spoken unto them, and have peace cried in their ears. I view the church in a more dangerous condition than they ever have been. Experimental religion is known but by a few. The shaking must soon take place to purify the church.”

Advent Review and Sabbath Herald, October 22, 1901:  
            “In this our day grievous sins have separated the people from God. Infidelity is fast becoming fashionable. "We will not have this man to reign over us," is the language of thousands. God's people must lift up the voice like a trumpet, and show the people their transgressions. The smooth sermons so often preached make no lasting impression. The trumpet does not give a certain sound. Men are not cut to the heart by the plain, sharp truths of God's word.
            Many of those who profess to believe the truth would say, if they expressed their real sentiment, "What need is there of speaking so plainly?" They might as well ask, Why need John have said to the Pharisees, "O generation of vipers, who hath warned you to flee from the wrath to come?" Why need he have provoked the anger of Herodias by telling Herod that it was unlawful for him to live with his brother's wife? He lost his life by speaking so plainly. Why could he not have moved along without incurring the wrath of Herodias?
            So men have argued, till policy has taken the place of faithfulness. Sin is allowed to go unrebuked. When will the voice of faithful rebuke be heard once more in the Church?
            "Thou art the man." These words are almost unheard among us. If they were not so rare, we should see more of the power of God. The Lord's messengers should not complain of their efforts being without fruit until they repent of their own love for approbation, their desire to please men, which leads them to suppress the truth, and to cry, Peace and safety, when God has not spoken peace.
            The world is full of flatterers and dissemblers. Those who are men-pleasers, who cry Peace, peace, might well humble their hearts before God, asking for pardon for their insincerity and lack of moral courage. Such men do not smooth down their message from love for their neighbor, but because they are self-indulgent and ease-loving. True love is a love which seeks first the honor of God and the salvation of souls. Those who have this love will not evade the truth to save themselves form the unpleasant results of plain speaking. When souls are in peril, they will not consider self. They will not excuse or palliate evil.”

And also in lengthy exposition passages on this topic found in:
-Testimonies for the Church Volume One, pages 185-190;
-Testimonies for the Church Volume Three, pages 252-293;
-Spiritual Gifts Volume 2, page 277-284;
which I strongly recommend that you prayerfully read.

Indeed:
            “The Laodicean message applies to the people of God who profess to believe present truth. The greater part are lukewarm professors, having a name but no zeal. God signified that He wanted men at the great heart of the work to correct the state of things existing there and to stand like faithful sentinels at their post of duty. He has given them light at every point, to instruct, encourage, and confirm them, as the case required. But notwithstanding all this, those who should be faithful and true, fervent in Christian zeal, of gracious temper, knowing and loving Jesus earnestly, are found aiding the enemy to weaken and discourage those whom God is using to build up the work. The term "lukewarm" is applicable to this class. They profess to love the truth, yet are deficient in Christian fervor and devotion. They dare not give up wholly and run the risk of the unbeliever, yet they are unwilling to die to self and follow out closely the principles of their faith. The only hope for the Laodiceans is a clear view of their standing before God, a knowledge of the nature of their disease. They are neither cold nor hot; they occupy a neutral position, and at the same time flatter themselves that they are in need of nothing. The True Witness hates this lukewarmness. He loathes the indifference of this class of persons. Said He: "I would thou wert cold or hot." Like lukewarm water, they are nauseous to His taste. They are neither unconcerned [88] nor selfishly stubborn. They do not engage thoroughly and heartily in the work of God, identifying themselves with its interests; but they hold aloof and are ready to leave their posts when their worldly personal interests demand it. The internal work of grace is wanting in their hearts; of such it is said: "Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Faith and love are the true riches, the pure gold which the True Witness counsels the lukewarm to buy. However rich we may be in earthly treasure, all our wealth will not enable us to buy the precious remedies that cure the disease of the soul called lukewarmness. Intellect and earthly riches were powerless to remove the defects of the Laodicean church, or to remedy their deplorable condition. They were blind, yet felt that they were well off. The Spirit of God did not illumine their minds, and they did not perceive their sinfulness; therefore they did not feel the necessity of help.
            To be without the graces of the Spirit of God is sad indeed; but it is a more terrible condition to be thus destitute of spirituality and of Christ, and yet try to justify ourselves by telling those who are alarmed for us that we need not their fears and pity. Fearful is the power of self-deception on the human mind! What blindness! setting light for darkness and darkness for light! The True Witness counsels us to buy of Him gold tried in the fire, white raiment, and eyesalve. The gold here recommended as having been tried in the fire is faith and love. It makes the heart rich; for it has been purged until it is pure, and the more it is tested the more brilliant is its luster. The white raiment is purity of character, the righteousness of Christ imparted to the sinner. This is indeed a garment of heavenly texture, that can be bought only of Christ for a life of willing obedience. The eyesalve is that wisdom and grace which enables us to discern between the evil and the good, and to detect sin under any guise. God has given His church eyes which He requires them to anoint with wisdom, that [89] they may see clearly; but many would put out the eyes of the church if they could; for they would not have their deeds come to the light, lest they should be reproved. The divine eyesalve will impart clearness to the understanding. Christ is the depositary of all graces. He says: "Buy of Me."
            Some may say it is exalting our own merits to expect favor from God through our good works. True, we cannot buy one victory with our good works; yet we cannot be victors without them. The purchase which Christ recommends to us is only complying with the conditions He has given us. True grace, which is of inestimable value, and which will endure the test of trial and adversity, is only obtained through faith and humble, prayerful obedience. Graces that endure the proofs of affliction and persecution, and evidence their soundness and sincerity, are the gold which is tried in the fire and found genuine. Christ offers to sell this precious treasure to man: "Buy of Me gold tried in the fire." The dead, heartless performance of duty does not make us Christians. We must get out of a lukewarm condition and experience a true conversion, or we shall fail of heaven.” -Testimonies for the Church Vol 4, pp. 87-89.

            No there is not an 8th Church in Revelation. Seven is a perfect enough representation. There is rather a ‘Church Triumphant that will emerge from the Church Militant for the Church Militant is not the Church Triumphant and it will also never be reformed. It is only those who have proved faithful who will become the Church Triumphant as they will manifest the same qualities as our General, who never makes a mistake, and who says to us: “Advance; enter new territory; lift the standard in every land. ‘Arise, shine; for thy light is come and the glory of the Lord is risen upon thee’ {Isa 60:1ff}.’ (Last Day Events 61, 62; Evangelism 707).
            And based on the statement: “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat” (R&H, August 28, 1893, p. 5-9) it is clear that before the Church Triumphant is established, the wheat and the tares will be separated from each other. As Ellen White prophetically said elsewhere: “I saw that the rebels must and will be purged out.” -Manuscript Releases Vol. 16, p.33.

EGW PASSAGES
Letters to Physicians and Ministers (1903) pages 20-21
      God will test the sincerity of men. Those who will deny self, take up the cross, and follow Christ, will have a continual work to do in the line of restoring. Those who sacrifice for truth make a deep impression on the world. Their example is contagious and convincing. Men see that there is in the church that faith which works by love and purifies the soul. But when those who profess to be working only for God seek to benefit themselves, they greatly retard the work, and cast reproach upon it.
      My brother, use every advantage possible to secure the salvation of souls. Never forsake the true standard, even though to cling to it makes you a beggar. God has set up a high standard of righteousness. He has made a plain distinction between human and divine wisdom. All who work on Christ's side must work to save, not to destroy. Worldly policy is not to become the policy of the servants of God. Divine authority is to be acknowledged. The church on earth is to be the representative of heavenly principles. Amidst the awful confusion of injustice, deception, robbery, and crime, she is to shine with light from on high. In the righteousness of Christ, she is to stand firm against the prevailing apostasy.

§ It may help you to know that ever since I realized in the fall of 1996, during Net ‘96, the greater work that needs to be done for God’s cause, I have sacrificed all that I could in order to accomplish and my repeated efforts to get reasonable help from the Church have all been repeatedly turned down. So I have had to venture on my own and out of my own funds to accomplish this commission, which had been divinely expected and outlined in the Spirit of Prophecy. (Letter 296 (1904) [Evangelism 35, 36]).

§ Also, at the present time I am seeking to establish a College of Biblical Research which would give the countless students who have graduated from SDA Religion Departments and now more than likely have a Educational Mortgage to payback, a chance to, not only minister, but also to greatly advance God’s cause on earth. But again I am meeting with the same frustrating non-zealous Laodicean spirit and that is not good enough (Rev 3:19) and again the work is being “GREATLY RETARDED.” Maybe it is God Himself who should come down and make this completely harmless request. Then again, maybe not, because then too many would “cease to exist.” (Amos 4:12; Exod 19:18-25; Manuscript Releases Vol. 16, p. 33; Early Writings, 54).
                                                                                                                       
Spirit of Prophecy vol. 4  (1884) page 45
      The apostles encountered those in the church who professed godliness while they were secretly cherishing iniquity. Ananias and Sapphira acted the part of deceivers, pretending to make an entire sacrifice for God, when they were covetously withholding a portion for themselves. The Spirit of truth revealed to the apostles the real character of these pretenders, and the judgments of God forever rid the church of this foul blot upon its purity. This signal evidence of the discerning Spirit of Christ in the church was a terror to hypocrites and evil-doers. They could not long remain in connection with those who were, in habit and disposition, constant representatives of Christ;

§ Very soon it will be blazingly clear who is God in Israel, who is His servant (Isa 40-55), and who is doing the work of Elijah (Mal. 4:4-6) (1 Kgs 19:36-38ff). As Ellen White had prophesied:

“Prophecy must be fulfilled. The Lord says: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord." Somebody is to come in the spirit and power of Elijah, and when he appears, men may say: "You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message." There are many who cannot distinguish between the [476] work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, "I have yet many things to say unto you, but ye cannot bear them now." They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.” -Testimonies to Ministers and Gospel Workers, p. 475, 476.

§ May I point out that the work of “finding fault” is not the one which judges the  “fruit,” or, in this context, the lack of it, but rather it the one which almost entirely ignores (except for one (actually) supporting reference-GC 267), a Biblically sound prophetic exposition in order to take up refuge behind a common shield of  passages that really are completely irrelevant to the present situation, and that this is largely due to a rebelliously blind “spirit of variance” i.e., disagreement.

The Advent Review and Sabbath Herald, February 4, 1908 page 15
      Tell in every church what the individual members must be and do if they work successfully. In God alone is our strength. In quietness and forbearance we shall conquer. Those who reveal the patience of Christ will obtain deliverance. But those who forsake the way of the Lord, marking out new methods and following human surmisings, will surely lie down in sorrow. Perversity, carried into the religious experience, will place them outside the city of God.

§ Allow me to guide you to what is meant by the “way of the Lord”and what it entails:
DA 111, 112 (1898):
            “Jesus did not receive baptism as a confession of guilt on His own account. He identified Himself with sinners, taking the steps that we are to take, and doing the work that we must do. His life of suffering and patient endurance after His baptism was also an example to us. Upon coming up out of the water, Jesus bowed in prayer on the river bank. A new and important era was opening before Him. He was now, upon a wider stage, entering on the conflict of His life. Though He was the Prince of Peace, His coming must be as the unsheathing of a sword. The kingdom He had come to establish was the opposite of that which the Jews desired. He who was the foundation of the ritual and economy of Israel would be looked upon as its enemy and destroyer. He who had proclaimed the law upon Sinai would be condemned as a transgressor. He who had come to break the power of Satan would be denounced as Beelzebub. No one upon earth had understood Him, and during His ministry He must still walk alone. Throughout His life His mother and His brothers did not comprehend His mission. Even His disciples did not understand Him. He had dwelt in eternal light, as one with God, but His life on earth must be spent in solitude.
            As one with us, He must bear the burden of our guilt and woe. The Sinless One must feel the shame of sin. The peace lover must dwell with strife, the truth must abide with falsehood, purity with vileness. Every sin, every discord, every defiling lust that transgression had brought, was torture to His spirit.
            Alone He must tread the path; alone He must bear the burden. Upon Him who had laid off His glory and accepted the weakness of humanity the redemption of the world must rest. He saw and felt it all, but His purpose remained steadfast. Upon His arm depended the salvation of the fallen race, and He reached out His hand to grasp the hand of Omnipotent Love.
            The Saviour's glance seems to penetrate heaven as He pours out His soul in prayer. Well He knows how sin has hardened the hearts of men, [112] and how difficult it will be for them to discern His mission, and accept the gift of salvation. He pleads with the Father for power to overcome their unbelief, to break the fetters with which Satan has enthralled them, and in their behalf to conquer the destroyer. He asks for the witness that God accepts humanity in the person of His Son.”

Manuscript Releases Vol. 6, p. 73
            “The real laborers will be care-worn, oppressed in spirit, and they will feel as did Christ when he wept over Jerusalem, when they see crookedness and impenitence [i.e, a non-sorrow for sins, and no contrite repentance], and when they see people who will not listen to the Word of the Lord, they will feel as he felt.”--Ms 13, 1888, p. 7. (Sermon, December 1, 1888).

Great Controversy Between Christ and Satan (1911) pages 407-408
      God did not forsake His people; His Spirit still abode with those who did not rashly deny the light which they had received, and denounce the advent movement. In the Epistle to the Hebrews are words of encouragement and warning for the tried, waiting ones at this crisis: "Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and He that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Hebrews 10:35-39.
      That this admonition is addressed to the church in the last days is evident from the words pointing to the nearness of the Lord's coming: "For yet a little while, and He that shall come will come and will not tarry." And it is plainly implied that there would be a seeming delay and that the Lord would appear to tarry. The instruction here given is especially adapted to the experience of Adventists at this time. The people here addressed were in danger of making shipwreck of faith. They had done the will of God in following the guidance of His Spirit and His word; yet they could not understand His purpose in their past experience, nor could they discern the pathway before them, and they were tempted to doubt whether God had indeed been leading them. At this time the words were applicable: "Now the just shall live by faith." As the bright light of the "midnight cry" had shone upon their pathway, and they had seen the prophecies unsealed and the rapidly fulfilling signs telling that the coming of Christ was near, they had walked, as it were, by sight. But now, bowed down by disappointed hopes, they could stand only by faith in God and in His word. The scoffing world were saying: "You have been deceived. Give up your faith, and say that the advent movement was of Satan." But God's word declared: "If any man draw back, My soul shall have no pleasure in him." To renounce their faith now, and deny the power of the Holy Spirit which had attended the message, would be drawing back toward perdition. They were encouraged to steadfastness by the words of Paul: "Cast not away therefore your confidence;" "ye have need of patience," "for yet a little while, and He that shall come will come, and will not tarry." Their only safe course was to cherish the light which they had already received of God, hold fast to His promises, and continue to search the Scriptures, and patiently wait and watch to receive further light.

§ I agree with you 100% here. God would never have abandoned this faithful group of believers who humbly walked in the rays of light He was casting upon them. If this same group of believers was around today, we would long have been in the Kingdom.

An Appeal to our Ministers and Conference Committees (Aug. 10, 1890) pages 27-30
      You who have been withholding your means from the cause of God, read the book of Malachi, and see what is spoken there in regard to tithes and offerings. Cannot you see that it is not best under any circumstances to withhold your tithes and offerings because you are not in harmony with everything your brethren do? The tithes and offerings are not the property of any man, but are to be used in doing a certain work for God. Unworthy ministers may receive some of the means thus raised, but dare any one, because of this, withhold from the treasury, and brave the curse of God? I dare not. I pay my tithes gladly and freely, saying, as did David, "Of thine own have we given thee." A selfish withholding from God will tend to poverty in our own souls. Act your part, my brethren and sisters. God loves you, and he stands at the helm. If the Conference business is not managed according to the order of the Lord, that is the sin of the erring ones. The Lord will not hold you responsible for it, if you do what you can to correct the evil. But do not commit sin yourselves by withholding from God his own property. "Cursed be he that doeth the work of the Lord negligently," or deceitfully.
      When persons declare that they will not pay their tithes because the means are not used as they think they ought to be, will the elder of the church or the minister sympathize with the sinners? Will he aid the enemy in his work? or will he, as a wise man, endued with knowledge, go to work to correct the evil, and thus remove the stumbling-block? But, brethren, do not be unfaithful in your lot. Stand in your place.   Do not, by your neglect of duty, increase our financial difficulties.
      If you open your minds and hearts to the insinuations and suggestions of Satan, you will be led to act a part similar to that of the unfaithful spies. Instead of trusting in God to bring victory, instead of inspiring hearts with firm faith in the leadings of his Spirit, you will talk and act as did the spies. Can you afford to do this? No, no; let your voice be heard echoing the words of faithful Caleb, concerning the land of promise: "Let us go up at once and possess it." Caleb and Joshua "spake unto all the children of Israel, saying, The land which we passed through to search it, is an exceedingly good land. If the Lord delight in us, then he will bring us into this land, and give it, to us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defense is departed from them, and the Lord is with us: fear them not." This is the spirit that dwelt in Caleb and Joshua.
      When doubts and murmurings are expressed because of the trials in the way to the heavenly Canaan, let not the elders, the ministers, the presidents, by their words of unsanctified sympathy, water the seeds of disaffection, and then present the matter in an exaggerated light to others, as if a terrible rebellion were about to take place, and suppose they are helping the cause of God in so doing. They strengthen the suggestions and temptations of the prince of darkness, and open a wide door for the enemy to enter and take possession of the souls of the people, as he did under the false report of the unfaithful spies. The false and cruel words of discouragement spoken by the unfaithful spies were received by the people, and excited them to desperation. They felt that they were greatly abused, and they mourned and lamented over themselves, and manifested distrust of God, forgetting his mighty works in delivering them from Egyptian bondage, opening the Red Sea before them, and destroying their pursuing foes. Let not one in our ranks be so ungrateful, so forgetful of God, as to repeat the sin of murmuring, rebellious Israel.
      God's people are tempted and tried because they cannot see the spirit of consecration and self-sacrifice to God in all who manage important interests, and many act as though Jesus were buried in Joseph's new tomb, and a great stone rolled before the door. I wish to proclaim with voice and pen, Jesus has risen! he has risen! He is a living Saviour, the Head of the Church. He is the Good Shepherd. "The sheep follow him; for they know his voice. And a stranger will they not follow." When things become entangled, and cannot be easily adjusted, we are not to lose heart and courage and faith, and talk doubts and unbelief. Discouragement will spread, and become as a deadly malady. Again and again during the last forty years of our experience we have been brought into strait places, but the Lord's own power, not human philosophy or wisdom, set things straight. The Lord made his voice to be heard, guarding against rebellion, the seeds of which are sown in the hearts that are not right with God. It is the Lord that has saved us from rebellion and apostasy. We cannot fall as long as we hope and trust in God. Let every soul of us, ministers and people, say, as did Paul, "I therefore so run, not as uncertainly; so fight I, not as one that beateth the air," but with a holy faith and hope, in expectation of winning the prize. Say to your soul, "Hope thou in God; for I shall yet praise him, who is the health of my countenance and my God." By precept and example encourage faith, confidence, assurance. This is the work of the Comforter, and it is your work to co-operate with God's agencies. A discouraged man can do nothing to uplift others. A discouraged church can only sow doubts, complaints, and disaffection. Let all this be cleansed from us. Cease looking to the darkness; look to the light, rejoice in the hope of the glory of God. Show that you trust in God to work with his mighty agencies for the upbuilding of his cause, the spread of his truth. Let every ear be sanctified to hear aright; let every eye be sanctified to see aright, let the tongue be sanctified to speak aright, and the heart have the treasures of goodness and love; for out of it are the issues of life.
      Look up, and if one tells you that things are all wrong, tell him the Lord Jesus knows all about it, and just close the heart against doubt and unbelief. Look up, and say, My treasure is laid up on high. Through Christ we shall reach the end of the journey, if we hold fast the profession of our faith. "Cast not away therefore your confidence, which hath great recompense of reward; for ye have need of patience, that after ye have done the will of God, ye might receive the promise." Do the work of God diligently and with faith. "Press toward the mark for the prize of the high calling of God in Christ Jesus."           
-Ellen G. White. Aug. 10, 1890.                     

§ For now four times I have brought back like Joshua and Caleb  a most “faithful report” to the leaders and teachers of this Church that: “We can take the land.” But each time now I have only met with lethargic, faithless, murmurlike responses, and during all of this time “the enemy has stolen a march on us.” Testimonies, vol. 9, p. 29. (1909). If you carefully read the message in: Manuscript Releases Vol 15. 286-293, Ellen White makes a quite pointed analysis of this passage on the Rebellion of Israel while at the borders of the Promise Land. She concludes by alluding to the Shaking of the Church as she, by inspiration, suddenly links this whole passage to the Heavenly Messenger who had to be dispatched from the East, and simultaneously from the “direction of the most excellent glory,” with a commission from Jesus and “waving something up and down” in his hand and commanding the four angels with a loud voice to HOLD the winds as they were about to let the final events of this world begin to take place by releasing the winds from the four corners of the world. (Rev 7:1-4; Early Writings 36-39) A comparative study of this event in the Bible and in the Spirit of Prophecy reveals that this angel is also the sealing  “man clothed in linen” ‘with a writing kit at his loins’ of Ezek 9-10 as Mrs. White not only definitely links the episode of Rev 7:1-4 with the events of Ezek 9-10, (Testimonies to Ministers, 445), but she also mentions elsewhere that this “man clothed in linen/angel with the writing kit” later, after the fearful sealing events (Ezek 9/Rev 7:4ff) returns to heaven and tells Jesus that: “he has done just as he was commanded.” (Early Writings, 279). All this to say that it is not the majority that is always right for Inspiration has seen that the fearful Shaking of the Church, and the Sealing of the 144,000 would greatly resemble the time when only 2 people believed that decided action should take place and that God would surely fulfill His promises, while unbelieving  millions in Israel grabbed stones (of “ridicule,” as Mrs. White says elsewhere) to stone these who had brought back a faithful report. The Joshua and Caleb message is not a message to “remain as we are in the wilderness” but to faithfully and zealously move into uncharted territory and claim the Promise Land and accomplish God’s purpose. The Joshua and Caleb message will never even begin to try to excuse and defend the faithless, lukewarm, rebellious, Laodicean attitude of a Church and its leaders. “Today this Scripture is being fulfilled in your ears” (Luke 4:21) and you can try to silence it by ‘rising up and casting me out of the City and leading me to the most prominent part of the mountain on which your city had been built, in order to throw me down headlong; but I will pass through your midst (Ezek 9:4ff) and keep on going my way.’ (vss. 29, 30).     

            "And ye shall know my breach of promise." They [the coward and rebellious Israelites] should fully realize that it was the punishment for their idolatry, and rebellious murmurings, which had obliged the Lord to change his purpose concerning them. Caleb and Joshua were promised a reward in preference to all the host of Israel, because the latter had forfeited [i.e., voluntarily given up] all claim to God's favor and protection.” -The Spirit of Prophecy Vol 1, p. 294.

§ “I wish to proclaim with voice and pen, Jesus has risen! he has risen! He is a living Saviour, the Head of the Church. He is the Good Shepherd. "The sheep follow him; for they know his voice. And a stranger will they not follow,” but no one seems to believe this Gospel Truth and are continuing to follow their Laodicean ways.

§ Notice a condition is laid in this statement upon which the counsel in the previous two sentences depend, namely the Church must “hold fast the profession of our faith.” Ellen White, in another passage clearly reveals what will happen if this condition is not met: “Those who will not receive the warnings that God gives will fall into the same perils as did ancient Israel and come short of entering into rest through unbelief. Ancient Israel suffered calamities on account of their  unsanctified hearts and unsubmitted wills. Their final rejection as a nation was a result of their own unbelief, self-confidence, impenitence, [i.e, a non-sorrow for sins, and no contrite repentance] blindness of mind, and hardness of heart. In their history we have a danger signal lifted before us. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.... For we are made partakers of Christ, if we hold the beginnings of our confidence stedfast unto the end.” (Last Day Events, 60, 61). My belief and confidence is not in a Church or the rolling pebbles that make it up but rather on the unmovable rock Jesus Christ. It is to him that I stedfastly hold on to, unto the end. If the Church refuses to move forward into the unchartered territories of the Promise Land then they will remain in their wilderness and perish.

Testimonies volume 9 (1909) page 260
      At times, when a small group of men entrusted with the general management of the work have, in the name of the General Conference, sought to carry out unwise plans and to restrict God's work, I have said that I could no longer regard the voice of the General Conference, represented by these few men, as the voice of God. But this is not saying that the decisions of a General Conference composed of an assembly of duly appointed, representative men from all parts of the field should not be respected. God has ordained that the representatives of His church from all parts of the earth, when assembled in a General Conference, shall have authority. The error that some are in danger of committing is in giving to the mind and judgment of one man, or of a small group of men, the full measure of authority and influence that God has vested in His church in the judgment and voice of the General Conference assembled to plan for the prosperity and advancement of His work.

§ As long as the “voice” of the General Conference remains Biblical then there is no reason to not fully trust it and believe that it is echoing the mind of Christ. But when it starts to become unbiblical, and when their “deeds are directly adverse to the principles of truth and righteousness, by which [they] profess to be governed.” (5T 84), then one must be very cautious in trusting it as it was an unbiblically guided GC (John 5:39) who sanctioned the crucifixion of the Son of God, and then murdered a righteous Stephen themselves. The only way to keep from being similarly misled is to keep on comparing everything that is decided or carried out with the established “Law and Testimony” (i.e., in this case, the Bible and the Spirit of Prophecy). In a way, just like you had tried to do. If they are shown to be headed in two different directions, then ‘it is (lit.) because they [the GC] have no light of dawn.’

THE WHEAT AND THE TARES
Matthew 13:24-30, 36-42
§ In order to correctly understand this parable and thus accurately apply it, we must first start with a more precise translation, so hence here is the New American Standard Bible (1995) version for this parable:

13:24
Jesus presented another parable to them, saying, "The kingdom of heaven
 may be compared to a man who sowed good seed in his field.
13:25
"But while his men were sleeping, his enemy came and sowed tares [or: darnel- a weed resembling wheat] among  the wheat, and went away.
13:26
"But when the wheat sprouted and bore grain, then the tares became
evident also.
13:27
"The slaves of the landowner came and said to him, 'Sir, did you not sow
 good seed in your field ? How then does it have tares?'
13:28
"And he said to them, 'An enemy * has done this !' The slaves *said to
him, 'Do you want us, then, to go and gather them up?'
13:29
"But he *said, 'No; for while you are gathering up the tares, you may
uproot the wheat with them.
13:30
'Allow both to grow together until the harvest; and in the time of the
harvest I will say to the reapers, "First gather up the tares and bind
 them in bundles to burn them up; but gather the wheat into my barn.""'
------------
13:36
Then He left the crowds and went into the house. And His disciples came
to Him and said, "Explain to us the parable of the tares of the field."
13:37
And He said, "The one who sows the good seed is the Son of Man,
13:38
and the field is the world; and as for the good seed, these are the sons
 of the kingdom; and the tares are the sons of the evil one;
13:39
and the enemy who sowed them is the devil, and the harvest is the end [the completion or consumation] of the [rather: an] age; and the reapers are angels .
13:40
"So just as the tares are gathered up and burned with fire, so shall it
be at the end of the age.
13:41
"The Son of Man will send forth His angels , and they will gather out of
His kingdom all stumbling blocks, and those who commit lawlessness,
13:42
and will throw them into the furnace of fire; in that place there will
be weeping and gnashing of teeth.

§ The key to understanding this parable is to keep in mind that Jesus had primarily in mind here the Kingdom of God He was at that time seeking to establish among the Jewish nation. So as He said in the explanatory statements in vss. 37-39, He was the sower, the enemy was the devil and the harvest was the end of an age (as textual evidence supports), and the reapers would be angels. He had in mind here the time when the “age” or probation of the Jewish nation would come to an end, and indeed when that occurred around 70 A.D., as early Church Historian Eusebius reports, it was an angel that appeared to the disciples who were still in Jerusalem and told them to leave the city at once because destruction was coming. (See Eusebius, Church History 3:5.3), then the rest of the nation were shut up in the city (at the most populous time of the Passover) and most perished with the city. 
            So this statement of Christ does not only refer to the final harvest, but to different closures of probation which occur in this order: first the SDA Church; then Spiritual Babylon; and then the rest of the world. Therefore a fulfillment of this parable will occur at the time of the shaking of the SDA Church, before the close of probation of others, just like it did with the stubbornly rebellious Jewish nation of the 1st century A.D.
As your quoted article (The Advent Review and Sabbath Herald (August 28,
1893)  p. 9 & (September 5, 1893) pp. 1-9) has stated, it will have to be angels who will do this work of separating and as Ellen White also says it will be the work of the third angel who will do this fearful work (Early Writings, 118) and thus there will indeed be weeping and gnashing of teeth, for the angels will not mistake a darnel for a wheat; a thorough work which a man could never do.

By the way, my “zeal” is “according to knowledge”as it is solely based on proper Biblical studies and relevant typological comparisons.


Testimonies vol. 1 (1855-1868) page 207
      God is leading out a people, not a few separate individuals here and there, one believing this thing, another that. Angels of God are doing the work committed to their trust. The third angel is leading out and purifying a people, and they should move with him unitedly. Some run ahead of the angels that are leading this people; but they have to retrace every step, and meekly follow no faster than the angels lead. I saw that the angels of God would lead His people no faster than they could receive and act upon the important truths that are communicated to them. But some restless spirits do not more than half do up their work. As the angel leads them, they get in haste for something new, and rush on without divine guidance, and thus bring confusion and discord into the ranks. They do not speak or act in harmony with the body. I saw that you both must speedily be brought where you are willing to be led, instead of desiring to lead, or Satan will step in and lead you in his way, to follow his counsel. Some look at your set notions, and consider them an evidence of humility. They are deceived. You both are making work for repentance.

§ Let me briefly introduce you to the wider Biblical third angel: “I then saw the third angel. Said my accompanying angel, "Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.” -Early Writings, 118. Doesn’t this sound like the ‘commissioned angel/man clothed in linen’ of Ezek 9-10/Rev 7:1-4ff?

§ “Something new” without divine guidance is indeed very dangerous and should be rejected. But I have now had three clear years of Divine Guidance, the more recent one being of the supernatural kind, along with, in retrospect, and entire lifetime for: “The Lord has accosted me from the womb; from the inward parts of my mother He named me. And He has made My mouth like a sharp sword; In the shadow of His hand He has concealed me, and He has also made me a sharpened arrow; and has hidden me in His quiver. And He said to me, “You are My Servant, Israel [Jacob’s Changed name after the Night of Wrestling], In whom I will glorify Myself.” (Isa 49:1-3). It was a thrilling and comforting joy to find out about a month ago that through the welcomed obstacle-filled journey of recent years (starting from time of Net ‘96) that God had been leading me, step by step, through the inspired journey, given to Ellen White in an “impressive dream” recorded in Testimonies for the Church Vol. 2, p. 592-597. At this very moment I am at the very final stages of this dream (i.e., bottom of p. 596-top of p. 597).


TWO WITNESSES
Great Controversy (1911) page 267
      Concerning the two witnesses the prophet declares further: "These are the two olive trees, and the two candlesticks standing before the God of the earth." "Thy word," said the psalmist, "is a lamp unto my feet, and a light unto my path." Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.

§ When it comes to the interpretation of prophecies in the Bible, Mrs. White has never instructed anyone in this Church to make her writings, the final interpretational authority. As Jon Paulien pointed out: “The fact that Ellen White called for Daniel and Revelation [by Uriah Smith] to be published together without comment indicates the importance she attached to careful textual study and comparison.” (Jon Paulien, The Interpreter’s Use of the Writings of Ellen G. White, Daniel and Revelation Committee Series Vol 6, p. 165n3 {his italic emphasis}). And as Ellen White has also said: “Both Old and New  present truths that will continually reveal new depths of meaning to the earnest seeker (Counsels to Parent and Teachers , pp. 462, 463; -Lift Him Up, page 115).
Adventist have always seen that the Interpretation of Revelation and also Christ Olivet discourse covers both a historical wave and then an eschatological wave. The interpretation of the prophecy of the Two Witnesses found in the Great Controversy and in Daniel and the Revelation and also in most, if not all, of SDA publications on this subject is the interpretation for the historical wave of this prophecy. Since 1844 we have been living in the “time of the end” or the eschatological age and God is again going through all of the Apocalyptic prophecies in order to bring out their eschatological fulfillment. They are not based on time, (but types) since as it was told to Ellen White, all the time-elements in Bible prophecies came to an end in 1844.
            The interpretation of the prophecy of the Two Witnesses which I brought out is the Biblically  “deeper” meaning and its fulfillment and message is not at all different than historical fulfillment. If you have difficulty realizing the veracity of the message in particularly Rev 11:13 keep in mind that in the historical fulfillment of this verse the leaders of the Holy City/Church (the Papacy and the Roman Catholic Church) all lost their positions at the end of the 1260/3 ½  time period along with all those who sided with them.  

Early Writings Pages 78-79
Mrs. White's Dreams
         I dreamed of seeing a temple to which many people were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without, who were going their various ways, were deriding and ridiculing those who were entering the temple, and told them that this plan of safety was a cunning deception, that, in fact, there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
      Fearing to be laughed at and ridiculed, I thought best to wait until the multitude were dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a Lamb all mangled and bleeding. We who were present seemed to know that this Lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
      Just before the Lamb were elevated seats upon which sat a company of people looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed to be like the music of angels. These were they who had come before the Lamb, confessed their sins, been pardoned, and were now waiting in glad expectation of some joyful event.
      Even after having entered the building a fear came over me and a sense of shame that I must humiliate myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the Lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.

§ It brings up great hope and memories as you mention this dream of Mrs. White. This vision has puzzled SDA commentators because it clearly is drawn from the imagery in the vision of Revelation 5. Based on this vision, and her understanding of its endtime import and fulfillment she went on to rebuke SDA Leaders following the 1909 General Conference saying that: [paraphrase] 'they were afraid to humble their hearts and confess their sins ... lest they would by complying show weakness.’ But in choosing to act that way, they had ‘made blunder after blunder and added sin to sin.’

She then said:

            "The fifth chapter of Revelation needs to be closely studied. It is of great importance to those who shall act a part in the work of God for these last days. There are some who are deceived. They do not realize what is coming on the earth. Those who have permitted their minds to become beclouded in regard to what constitutes sin are fearfully deceived. Unless they make a decided change they will be found wanting when God pronounces judgment upon the children of men. They have transgressed the law and broken the everlasting covenant, and they will receive according to their works." (9T 266-267)
            (See a discussion of this passage in DARCOM vol. 6, p.365-369ff - however contra. Jon Paulien’s uniformed/ignorant supposition there, Ellen White fully knew what she was talking about here, and was not ‘confused due to a lack of sleep’ p.369).
            I had providentially discovered this vision, and found it quite interesting myself before, as I had discovered it a few days after I had sketch out an outline plan of a colossal Temple for God (1.6 million square feet), with a mind-boggling seating capacity, to say the least, where I had, out of reverence for the space directly underneath this Holy Temple, decided that the entire depth of this space would be wholly set apart as the foundation. This then made this foundation turn into one “immense pillar.” That was quite encouraging personal confirmation. The only way that I would be completely off-track with all of this is if a 288 million cubic foot pillar is not considered an “immense pillar.” Other than that everything else is in harmony with the Greater Plan. (See the recent, full discussion on this topic in this post).
            Do you not find it quite strange that in this dream, Ellen White was actually “left behind” even after she had agreed to enter this New Temple. Strangely enough, this was all because she did not acknowledge the righteousness of the ‘hacked, ragged, mutilated, i.e., mangled and bleeding Lamb that was tied to the immense pillar (and who was thus mangled because he had been ‘marred by floundering;’ i.e., because he had been ‘struggling helplessly and violently with awkward motions’). She had resolved to enter this Temple because she was afraid there wouldn’t be any more room left soon, but when she realized that she had to repentantly faced the despised Lamb and also the seated company of people who had entered before her and were at that time enjoying themselves in this Temple she hesitated and she painfully, mentally paid dearly. Isn’t a Lamb a symbol of Jesus Christ? Didn’t Ellen White know and recognize this typological scene? Why then did she hesitate so long until it became to late? Could it be that she did not want to acknowledge one that was “one like unto a Son of Man,” which is alluded to in so many places, and in so many ways, in the Scriptures, and which is particularly referred to as such in the Apocalypse (Rev 1:13; 14:14) = an Ezekiel-type figure (who was addressed as such 93X) who anti-typologically was made to bear the sins of both Israel and Judah (Ezek 4:4-6) so that they may one day be restored according to God's new and advanced plans (Ezek 40-48) after their sealing judgement (Ezek 9-11)! This confusion manifestly was due to the fact that this was EGW’s very first divine dream/revelation - 1842 (see Spiritual Gifts 2:15ff), and she had not yet encountered and realized the important significance of this ‘Vast Temple/Immense Pillar/Lamb’ theme.

§ You should have also mentioned two other important and contextually related things:
1) Ellen White’s unprecedented feeling of sinking ‘dejection’ as she concluded this dream by saying:      
            “I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return. My despondency deepened, if that were possible.”

and, 2) Her successive dream which again focused on the themes of  this first dream but in more explanative and earthly representations. It is here that she gets to see Jesus again:

Dream II
            “Soon after this I had another dream. I seemed to be sitting in abject despair, with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him [80] all my sufferings. He would not turn away from me, He would have mercy upon me, and I should love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pityingly and said: "Do you wish to see Jesus? He is here and you can see Him if you desire to do so. Take everything you possess and follow me."
            I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing up the steep ascent fell before gaining the top.
            Finally we reached the last step and stood before the door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. Such a radiant expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
            I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: "Fear not." The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with ineffable happiness, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length [81] my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with holy reverence and an inexpressible love.
            My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next to my heart, and when I wished to see Jesus, take from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and joyfully telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my benighted soul.” -Early Writings, 79-81.

§ After the explanation of the first dream you should be able to grasp the message in this second, related dream.

Testimonies vol. 1 (1855-1868 ) page 58
      It was not long after the passing of the time in 1844 that my first vision was given me. I was visiting a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before. I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me: "Look again, and look a little higher." At this I raised my eyes and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling toward the city. Behind them, at the beginning of the path, was a bright light which an angel told me was the midnight cry. This light shone all along the path, that their feet might not stumble. Jesus Himself went just before His people to lead them forward, and as long as they kept their eyes fixed on Him, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, from which came a light that waved over the advent band; and they shouted: "Alleluia!" Others rashly denied the light behind them, and said it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.

§ And history is again indeed repeating itself. Those who fall down into the wicked world are those who refuse to move ahead towards the Holy City and I have never denied the midnight cry light that God has set at the beginning of this path. Soon it will be clear who has remained on this narrow path and is actually traveling towards this prophesied City. The rest of this (pioneering) vision (Early Writings, 15-20) is also enlightening as it goes on to show that soon God’s voice like many waters (i.e., many peoples) will be heard making the ‘covenant of peace.’ Then will the 144,000 be sealed and perfectly united and they will have the name: God, New Jerusalem, and also Jesus’ New Name written on their foreheads. In case you have not seen this yet, the “covenant of peace” theme is based on the Old Testament episode when the zealousness Phinehas turned the wrath of God from the sons of Israel in that: ‘he was jealous with God’s jealousy among these apostate sons and actually made atonement for them.’ For that reason the “Covenant of Peace” was made with him which was a covenant of perpetual priesthood. (Num 25:11-13). This theme is later brought up in the prophetic passages of Ezekiel (Ezek 34:20-26; 37:24-28) when God sets up His long-sought for Davidic Kingdom after the rising from the dead of the Dry Bones Vision. All theses are themes that are alluded to in the prophecy of the Two Witnesses as I had pointed out in my “Testimony to the Church” exposition.


SEVENTY WEEKS
§  I have tried to figure exactly why you included an exposition on the chronology of the Seventy Weeks in your quotes, but if anyone should know something about the Seventy Weeks it is humbly me. I have spent literally everyday of the past year and a half of my university and young adult life prayerfully, and diligently searching the scriptures and studying/researching/drawing from and quoting from well over the 403 scholarly books, journals and documents listed in my bibliography, in order to arrive at the Biblical Interpretation of Daniel’s Seventy Weeks and I am currently in the process of preparing and formatting its 650+ paged, graphic-laden manuscript for submission to the Review and Herald. You may choose to prove the chronology and message of this prophecy by telling others that Ellen Gould White mentions it as such in DA 233-234 (1898), GC 410 (1911), PK 698-699, but only about eleven million people would believe or even give you a hearing. When this eleven million represents only .0018% of the expected goal of 100%, then that is not only quite nauseating (Rev 3:16 & 17), but also quite worthy of severe judgement. I think this same Ellen White puts it best herself when she says that: “however much one may advance in spiritual life, he will never come to a point where he will not need diligently to search the Scriptures; for therein are found the evidences of our faith. All points of doctrine, even though they have been accepted as truth, should be brought to the law and to the testimony; if they cannot stand this test, "there is no light in them." -Testimony for the Church Vol. 5, 575.

§ I find your essentially  “uninterested and careless” statement: “If the Jews got 490 years, shouldn’t we?” eerily disturbing. Don’t you?  It really makes me wonder who really is hiding behind your “inspiration.” (Early Writings, 54 & 56/Rev 3:9).  Do you really think that God should hang around until the year 2334 A.D. before He interposes to stifle this spirit of opposition and prideful rebellion. If God can twice and almost four times reduce His chosen people to smouldering ruins and decomposing carcasses and that in a time when: (1) there would be only one, then three people left upon the entire face of this planet to carry on His name (Exod 32; Num 14); (2) when there was no other Kingdom in the then inhabited world that served as a witness of Him and His Religion (Dan 1:1; Jer 52:4ff; 12ff; 30ff); and (3) when “Jerusalem had arrived at a higher degree of felicity than any other under the Roman government” (Josephus, Jewish War, Preface 4 [#11]; then why should God put up with this stagnant movement when there are hundreds of millions of “precious jewels” in other well established Christian Churches (Last Day Events 197-199). No God is not at all indebted to SDAs especially after He has given them, at “infinite” cost, and for now nearly 160 years, a grasp of the Bible (Psa 119:105), Biblical and Church History (1 Cor 10:5), the scope of the plan of salvation (Dan 8:14), enlightening inspired writings (R&H Jan. 20, 1903 p.15) and an uncomparable denominational experience and history (Life Sketches, 196 (1902)). Keep in mind that the Laodicean Message was given at least as early as 1851 (Letter #2, 1851). You will also find that in the 490 years of the Seventy Weeks, God was not trying to give the Jews a quantitative period of time but rather a divinely qualitative time. With the number seven being the number for a perfect representation and ten being the all-encompassing and complete figure (e.g., Ten Commandments, up to Ten Plagues to completely destroy the power of Egypt), and seventy (7X10) being the representational number for judgement (the 70 elders and judges of Israel’s court structure, and the 70 who Christ “instituted” (i.e., trained and ordained for public work) (Luke 10:1) in order to go before Him to ‘any house and any city’(cf. vss. 5 & 8) with judgement authority (Luke 10:10-16), in order to bring in the “full harvest” of His ministry (Luke 10:2)); then, as my prior studies have revealed, the “Seventy Week” time period and the “Seventy times Seven” times endorsed by Jesus in Matt 18:21, 22 in a probation time context were a indication of God’s ‘perfect/representational and all-encompassing judgement.’
            No God is not “fickle” rather He is “constant” and “unchangeable” and righteous in His wrath and judgement and in the past He has repeatedly shown that He only allows a maximum of forty years of delay for such punishment.
            Again the words of Ellen White ring clear and in a trumpet-like manner as she pointedly indicated that the Seventh-day Adventist Church is “judged by the privileges and advantages that she has had. If her spiritual experience does not correspond to the advantages that Christ, at infinite cost, has bestowed on her, if the blessings conferred have not qualified her to do the work entrusted to her, on her will be pronounced the sentence: "Found wanting." By the light bestowed, the opportunities given, will she be judged.” -Testimony for the Church Vol. 8, p. 247 and again:

“The church cannot measure herself by the world nor by the opinion of men nor by what she once was. Her faith and her position in the world as they now are must be compared with what they would have been if her course had been continually onward and upward. The church will be weighed in the balances of the sanctuary. If her moral character and spiritual state do not correspond with the benefits and blessings God has conferred upon her, she will be found wanting.... If her talents are unimproved, if her fruit is not perfect before God, if her light has become darkness, she is indeed found wanting. The knowledge of our state as God views it, seems to be hidden from us. We see, but perceive not; we hear, but do not understand [Isa 6:9]; and we rest as unconcerned as if the pillar of cloud by day, and the pillar of fire by night, rested upon our sanctuary. [Ezek 10:18; 11:23]. We profess to know God, and to believe the truth, but in works deny Him. Our deeds are directly adverse to the principles of truth and righteousness, by which we profess to be governed.” -Testimony for the Church Vol. 5, p.84.     

So therefore let all, or any, heed the warning that:

“In these last days God's people will be exposed to the very same dangers as were ancient Israel. Those who will not receive the warnings that God gives will fall into the same perils as did ancient Israel and come short of entering into rest through unbelief. Ancient Israel suffered calamities on account of their [61] unsanctified hearts and unsubmitted wills. Their final rejection as a nation was a result of their own unbelief, self-confidence, impenitence, [i.e, a non-sorrow for sins, and no contrite repentance] blindness of mind, and hardness of heart. In their history we have a danger signal lifted before us.” --Letter 30, 1895. (Last Day Events 60, 61).

---------


[The following is another reply message (On October 6, 2000), from a different person, to the TC1 Message.]


“What is your intention, besides criticism?
There is no doubt that our church has many unqualified leaders.
However, this is not a reason to emphazise the errs of the church but
rather a time to come and help from with in... I you think you have a
better perception of how the church is doing, then show it by helping
people commit to Jesus, not to a church or to a bunch of profecy
jargon. Don't misundertand me. All I want to say is that our emphasis
hould be in conversion not behavior. The second will come as a result.
If you are not willing to do this, or if your EXCUSE is: I have done
enough and its time to separate (which is exactly what you are doing),
then I must tell you that this atittude is just showing that you are
just as human as all of the leaders tha you critizice.
It is not what you do and how you do it what makes you a truly son of
God... My dear brother, don't loose the simplicity of the love of God.
If you love him you will love us and help us. Don't blame us, because
you know who likes to blame...!

God bless you, and I hope to see you in heaven.


            I am replying to your comments in order to mainly clarify some understandable misunderstanding you may have had. I will begin by sharing that I am 25 years old and a former student at Andrews University (9/1997-6/1999). That is until I realized that ‘the “service/product” really wasn't worth the investment.’
            If you had read my Testimony to the Church message  with the spiritual eyes it required (1 Cor 2:14) you would have realized that my message was the "Straight Testimony" to the Laodicean Church (see Early Writings 269-271). This will become brightly clear in the not too distant future, but then it will be way too late. (see EGW prophetic future dream in Early Writings 78, 79). While my message was indeed criticism, it was intended to be constructive criticism. And also, Mrs. White has never had any rebuke for anyone who denounced the pathetic  Laodicean state of the Seventh Day Adventist Church and “raise the standard and pour forth the straight truth” (EW, 270). Rather she has had nothing but absolute approval and entire commendation for such channels. (She was too “Enlightened” to fight against God and His word and work by pursuing such a wrong course).
This is clearly seen in testimonies such as the following:

Spiritual Gifts Volume 2, page 284: “When the church depart from God they despise the plain testimony, and complain of severity and harshness. It is a sad evidence of the lukewarm state of the church. Just as long as God has a church, he will have those who will cry aloud and spare not, who will be his instruments to reprove selfishness and sins, and will not shun to declare the whole counsel of God, whether men will hear or forbear [i.e., wilfully ‘plug their ears’].
            I saw that individuals would rise up against the plain testimonies. It does not suit their natural feelings. They would choose to have smooth things spoken unto them, and have peace cried in their ears. I view the church in a more dangerous condition than they ever have been. Experimental religion is known but by a few. The shaking must soon take place to purify the church.”

Advent Review and Sabbath Herald, October 22, 1901:  
            “In this our day grievous sins have separated the people from God. Infidelity is fast becoming fashionable. "We will not have this man to reign over us," is the language of thousands. God's people must lift up the voice like a trumpet, and show the people their transgressions. The smooth sermons so often preached make no lasting impression. The trumpet does not give a certain sound. Men are not cut to the heart by the plain, sharp truths of God's word.
            Many of those who profess to believe the truth would say, if they expressed their real sentiment, "What need is there of speaking so plainly?" They might as well ask, Why need John have said to the Pharisees, "O generation of vipers, who hath warned you to flee from the wrath to come?" Why need he have provoked the anger of Herodias by telling Herod that it was unlawful for him to live with his brother's wife? He lost his life by speaking so plainly. Why could he not have moved along without incurring the wrath of Herodias?
            So men have argued, till policy has taken the place of faithfulness. Sin is allowed to go unrebuked. When will the voice of faithful rebuke be heard once more in the Church?
            "Thou art the man." These words are almost unheard among us. If they were not so rare, we should see more of the power of God. The Lord's messengers should not complain of their efforts being without fruit until they repent of their own love for approbation, their desire to please men, which leads them to suppress the truth, and to cry, Peace and safety, when God has not spoken peace.
            The world is full of flatterers and dissemblers. Those who are men-pleasers, who cry Peace, peace, might well humble their hearts before God, asking for pardon for their insincerity and lack of moral courage. Such men do not smooth down their message from love for their neighbor, but because they are self-indulgent and ease-loving. True love is a love which seeks first the honor of God and the salvation of souls. Those who have this love will not evade the truth to save themselves form the unpleasant results of plain speaking. When souls are in peril, they will not consider self. They will not excuse or palliate evil.”

And also in lengthy exposition passages on this topic found in:
-Testimonies for the Church Volume One, pages 185-190;
-Testimonies for the Church Volume Three, pages 252-293;
-Spiritual Gifts Volume 2, page 277-284;
which I strongly recommend that you prayerfully read.

Indeed:
            “The Laodicean message applies to the people of God who profess to believe present truth. The greater part are lukewarm professors, having a name but no zeal. God signified that He wanted men at the great heart of the work to correct the state of things existing there and to stand like faithful sentinels at their post of duty. He has given them light at every point, to instruct, encourage, and confirm them, as the case required. But notwithstanding all this, those who should be faithful and true, fervent in Christian zeal, of gracious temper, knowing and loving Jesus earnestly, are found aiding the enemy to weaken and discourage those whom God is using to build up the work. The term "lukewarm" is applicable to this class. They profess to love the truth, yet are deficient in Christian fervor and devotion. They dare not give up wholly and run the risk of the unbeliever, yet they are unwilling to die to self and follow out closely the principles of their faith. The only hope for the Laodiceans is a clear view of their standing before God, a knowledge of the nature of their disease. They are neither cold nor hot; they occupy a neutral position, and at the same time flatter themselves that they are in need of nothing. The True Witness hates this lukewarmness. He loathes the indifference of this class of persons. Said He: "I would thou wert cold or hot." Like lukewarm water, they are nauseous to His taste. They are neither unconcerned [88] nor selfishly stubborn. They do not engage thoroughly and heartily in the work of God, identifying themselves with its interests; but they hold aloof and are ready to leave their posts when their worldly personal interests demand it. The internal work of grace is wanting in their hearts; of such it is said: "Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Faith and love are the true riches, the pure gold which the True Witness counsels the lukewarm to buy. However rich we may be in earthly treasure, all our wealth will not enable us to buy the precious remedies that cure the disease of the soul called lukewarmness. Intellect and earthly riches were powerless to remove the defects of the Laodicean church, or to remedy their deplorable condition. They were blind, yet felt that they were well off. The Spirit of God did not illumine their minds, and they did not perceive their sinfulness; therefore they did not feel the necessity of help.
            To be without the graces of the Spirit of God is sad indeed; but it is a more terrible condition to be thus destitute of spirituality and of Christ, and yet try to justify ourselves by telling those who are alarmed for us that we need not their fears and pity. Fearful is the power of self-deception on the human mind! What blindness! setting light for darkness and darkness for light! The True Witness counsels us to buy of Him gold tried in the fire, white raiment, and eyesalve. The gold here recommended as having been tried in the fire is faith and love. It makes the heart rich; for it has been purged until it is pure, and the more it is tested the more brilliant is its luster. The white raiment is purity of character, the righteousness of Christ imparted to the sinner. This is indeed a garment of heavenly texture, that can be bought only of Christ for a life of willing obedience. The eyesalve is that wisdom and grace which enables us to discern between the evil and the good, and to detect sin under any guise. God has given His church eyes which He requires them to anoint with wisdom, that [89] they may see clearly; but many would put out the eyes of the church if they could; for they would not have their deeds come to the light, lest they should be reproved. The divine eyesalve will impart clearness to the understanding. Christ is the depositary of all graces. He says: "Buy of Me."
            Some may say it is exalting our own merits to expect favor from God through our good works. True, we cannot buy one victory with our good works; yet we cannot be victors without them. The purchase which Christ recommends to us is only complying with the conditions He has given us. True grace, which is of inestimable value, and which will endure the test of trial and adversity, is only obtained through faith and humble, prayerful obedience. Graces that endure the proofs of affliction and persecution, and evidence their soundness and sincerity, are the gold which is tried in the fire and found genuine. Christ offers to sell this precious treasure to man: "Buy of Me gold tried in the fire." The dead, heartless performance of duty does not make us Christians. We must get out of a lukewarm condition and experience a true conversion, or we shall fail of heaven.” -Testimonies for the Church Vol 4, pp. 87-89.

            For now five distinct times I have sought help from the Seventh Day Adventist Church in order to carry out ministries that would greatly advance the cause of God on earth and in these time but each time I have met with the same nauseating “unzealous,” “careless and unintereseted” Laodicean attitude (Rev 3:19; EW 54-56). As far as I am concerned, there will be no spiritual 7 attempts to rescue this church because, this fifth proposal is the one which will bring utter physical destruction if it is also blindly refused. Like the destruction of rebellious Jerusalem in 70 A.D. once the Temple caught on fire (the first 4 attempts), the city itself inevitably soon became a heap of smoldering ruins. Indeed God has greatly blessed my devotion to Him and His cause. I am, and have never, in any way, tried to “excuse myself.” But when a deceived and rejected King Ahab/Saul wants to murder you, even after you have repeatedly spared his life, then there is no other option left than to ‘take refuge in God (alone) and in the shadow of His wings’ i.e., by going to the wilderness as Elijah had to (cf. Rev 11:3; 12:6), and to the Cave of Adullam as David had to (see in the two consecutive Signs articles below), ‘and wait until the chasm brings about an engulfing ruin. (i.e., does its destructive work’). Psa 57:1.                                                         
            A closer examination of the cause of these rejections will show, as Ellen White’s inspired insight into a future fulfillment of the Slain Lamb/Enthronement scene of Rev 5, which was based on her first revelation of ‘an immense pillar supporting a temple’ (2SG 16-18|EW 78, 79), that the leaders were afraid to: [paraphrase] ‘humble their hearts and confess their sins ... lest they would by complying show weakness.’ But in choosing to act that way, they have indeed ‘made blunder after blunder and added sin to sin.’ Indeed they are ‘deceived and do not realize what is coming upon the earth as they have permitted their minds to become beclouded in regard to what constitutes sin.’ But still... ‘they have transgressed the law and broken the everlasting covenant, and they will receive according to their works.’ {italic emphasis supplied} Text: 9T 266-267 addressed to the 1909 GC under the, ironically enough (or should I rather say: typically appropriate) theme of: “A Distribution of Responsibility. (see discussion of this passage in DARCOM vol. 6, p.365-369ff - however contra. Jon Paulien’s ignorant supposition there, she fully knew what she was talking about here and was not ‘confused due to a lack of sleep’ p.369).
           
            I hope that labeling my sound Biblical Exposition as “profecy [sic] jargon” you were not saying that the prophecy itself was jargon, but rather that the channel of communication was somewhat blurry and thus “jargon.” That is why you would have needed spiritual eyesight and tuning to capt its message. I have since then proofread and copy edited my original message and have included a copy of it for you to reconsider. I am also elated to announce that a crucial point of interpretation in the message on Rev 11:2a has also since then been better understood and expounded in its true light. Interestingly enough, this more accurate understanding came as I was thoughtfully dwelling upon and gazing at a layout of the Israel’s earthly sanctuary. In retrospect, it was actually the Lord’s hand that allowed, but still covered up, this misinterpretation. Sounds familiar? (see Early Writings, 74).
            I would like to say this for the record. I am trying to help, although it is only those who want to be helped, and I certainly have not lost the “simplicity of the love of God.” On the contrary, while here in the “wilderness,” I have seen its deeper, far-reaching and all-encompassing precious Character and Supremacy. Indeed it is the basis of the last attempt proposal which I am making to the SDA Church. Also concerning your allusion to the “one who likes to blame,” I, by nature, do not like to blame, but there comes an unbearable time when sin must be called by its name, “even if all forbear”2 SG 284 (i.e., even if all abstain voluntarily). The leaders of the SDA Church are not “unqualified” as they all most likely have a framed Minister’s, Teacher’s, Administrator’s, certificate from an institution of higher education displayed on their walls, but as the prophetic vision of Ezek 8 shows they also have the forms of worldly (Egyptian) “gods, idols and religion” hanging on these same walls.(Ezek 8:7-13).  No one is faulting these humans for being humans, but rather for, not only being unwilling to the God’s work for this time themselves, but for also not helping those who can do it for they have been called to do so, to accomplish it swiftly. (See Manuscript Releases 16:30-35 for a sobering exposition upon this crucial episode).  That is why these “rebels must and will be purged out” (16 MR 33) and also why they all fall slain in this shaking (Rev 11:13~Ezek 11:1, 13 & Isa 6:8-13).
In closing, I pray that the application of Ellen White of this “accuser of the brethren theme in the following two articles will help you to realize what “typical” times we are now in.

The Signs of the Times, September 7, 1888

Article Title: In the Cave of Adullam

            David sought refuge in the strongholds of the mountains from the determined pursuit of Saul. He made good his escape to the cave of Adullam, a place that could be defended against a large army by a small force. "And when his brethren and all his father's house heard it, they went down thither to him." The family of David could not feel secure, knowing that at any time the unreasonable suspicions of Saul might be directed against them on account of their relation to David. They concluded that they would be safer with him whom the prophet Samuel had anointed to be king of Israel, even though he was a fugitive in a lonely cave, than exposed to the insane madness of a jealous king. They believed the Lord would protect David from the persecuting enmity of Saul, and they determined to leave their unguarded home, and unite their
fortunes with their kinsman in his lonely retreat. It was a sad leave-taking of home and flocks, as the family procession moved on toward the valley of Judah.
            In the cave of Adullam, the family were at last united in sympathy and affection. The son of Jesse could make melody with voice and harp as he sang, "Behold, how good and how pleasant it is for brethren to dwell together in unity!" He had tasted the bitterness of suspicion and distrust from his brethren; and the harmony that had taken the place of discord, brought joy and comfort to the exile's heart. It was here that David composed the fifty-seventh psalm.
            It was not long before they were joined by others who desired to escape the exactions of the king. There were many who had lost their confidence in the ruler of Israel, for he no longer seemed to be guided by the Spirit of the Lord. "And everyone that was in distress, and everyone
that was in debt, and everyone that was discontented, gathered themselves unto him; and he became a captain over them; and there were with them about four hundred men." Here David had a little kingdom of his own, over which he ruled, and he enforced perfect order and discipline. But even in his retreat in the mountains, he was far from feeling secure; for he received continual evidence that the king had not relinquished his murderous purpose. The spirit of evil was upon Saul. He felt that his doom had been sealed by the solemn message of his rejection from the throne of Israel. His departure from the plain requirements of God was bringing its sure results. He did not turn, and repent, and humble his heart before God, but opened it to receive every
suggestion of the enemy. He listened to every false witness, eagerly receiving anything that was detrimental to the character of David, hoping that he might find an excuse for manifesting his increasing envy and hatred of him who had been anointed to the throne of Israel. Every rumor was credited, no matter how inconsistent and irreconcilable it was with the former character and custom of David.
            Every evidence that the protecting care of God was over David seemed to embitter and deepen his one engrossing and determined purpose. The failure to accomplish his own designs appeared in marked contrast to the success of the fugitive in eluding his search, but it only made the determination of the king the more unrelenting and firm. He was not careful to conceal his designs toward David, nor scrupulous as to what means should be employed in accomplishing his purpose.
            It was not the man David, who had done him no harm, against whom the king was contending. He was in controversy with the King of Heaven; for when Satan is permitted to control the mind that will not be ruled by Jehovah, he will lead it according to his will, until the man who is thus in his power becomes an efficient agent to carry out his designs. So bitter is the enmity of the great originator of sin against the purposes of God, so terrible is his power for evil, that when men disconnect from God, Satan influences them, and their minds are brought more and more into subjection, until they cast off the fear of God, and the respect of men, and become bold and avowed enemies of God and of his people.
            What an example was Saul giving to the subjects of his kingdom in his desperate, unprovoked persecution of David! What a record he was making to be placed upon the pages of history for future generations! He sought to turn the full tide of the power of his kingdom into the channel of his own hatred in hunting down an innocent man. All this had a demoralizing influence upon Israel. And while Saul was giving loose reign to his passion, Satan was weaving a snare to compass his ruin, and the ruin of his kingdom. While the king and his councilors were planning for the capture of David, the affairs of the nation were being mismanaged and neglected. While imaginary foes were constantly presented before the minds of the people, the real enemies were strengthening themselves without arousing suspicion or alarm. By following the dictates of Satan, Saul was himself hastening the very result which, with unsanctified ability, he was endeavoring to avert.
            The counsel of the Lord has been disregarded again and again by the rebellious king, and the Lord had given him up to the folly of his own wisdom. The influences of the Spirit of God would have restrained him from the course of evil which he had chosen, that eventually worked out his ruin. God hates all sin, and when man persistently refuses all the counsel of Heaven, he is left to the deceptions of the enemy, to be drawn away of his own lusts, and enticed.
            The Lord had brought his servant David to the court of the king, that Saul might be benefitted by association with the sweet singer of Israel. The king was a lover of music, and an opportunity was granted to him of becoming impressed and subdued by the same spirit that was the life and inspiration of David's melodies. But the subtle suggestions of Satan were insinuated into his mind, until David became an object of suspicion and jealousy. On two occasions, as David ministered before the king, he had only escaped with his life by gliding away from before the javelin that the king had hurled at him with murderous purpose. But Saul was not moved to relent because of the evidences of God's protection of the son of Jesse.
            David and his friends were far from feeling secure in the cave where they had sought refuge. The determined pursuit of Saul assured David that the king would not relinquish his plans, until he had accomplished his destruction. As far as appearances were concerned, the struggle on the part of David seemed to be hopeless; for the armies of Israel were urged on by the enmity of Saul to hunt the fugitive, nor give up the pursuit until he should become their captive.
            David's anxiety was not all for himself, although he realized his peril. He thought of his father and mother, and he concluded that he must seek another refuge for them. He went to the king of Moab, and the Lord put it into the heart of the monarch to courteously grant to the beloved parents of David an asylum in Mizpeh, and they were not disturbed, even in the midst of the enemies of Israel. From this history, we may all learn precious lessons of filial love. The Bible plainly condemns the unfaithfulness of parents to their children, and the disobedience of
children to their parents. Religion in the home is of priceless value.
            Almost as soon as the safety of his parents was assured, a prophet of the Lord came to David, saying, "Abide not in the hold; depart, and get thee into the land of Judah." Pursued from place to place, and persecuted without cause, David's soul at times was full of bitterness and discouragement. It seemed certain to him that he must, at last, fall into the hands of his pursuer and persecutor. But could his eyes have been opened, he would have seen the angels of the Lord encamped round about him and his followers. The sentinels of Heaven were waiting to warn them of impending danger, and to conduct them to a place of refuge when their peril demanded it. God could protect David and his followers; for they were not a band in rebellion against Saul. David had repeatedly proved his allegiance to the king.
            The experience through which he was passing was not unnecessary and vain. God was giving him a course of discipline to fit him to become a wise general, as well as a just and merciful king. This little band of fugitives were being qualified to take up the work that Saul was
becoming wholly unfitted to do, because of his murderous passion and blind indiscretion. Men cannot depart from the counsel of God, and retain their peace and restfulness of soul. There is no insanity so dreadful, so hopeless, as that of following human wisdom, unguided by the wisdom of God.
            David and Saul stand before us in this history as men widely different in character. The course of David makes manifest the fact that he regarded the fear of the Lord as the beginning of wisdom. But Saul was shorn of his strength, because he failed to make obedience to God's
commandments the rule of his life. It is a fearful thing for a man to set his will against the will of God, as revealed in his specified requirements. All the honor that a man could receive on the throne of a kingdom, would be a poor compensation for the loss of the favor of God through an act of disloyalty to Heaven. Disobedience to the commandments of God can only bring disaster and dishonor, at last. God has given to every man his work, just as truly as he appointed to Saul the government of Israel; and the practical and important lesson to us is to accomplish our appointed work in such a manner that we may meet our life-records with joy, and not with grief.

The Signs of the Times, September 14, 1888

Article Title: The Council at Gibeah

            Saul was greatly disappointed and enraged when it was discovered that David had left his place of refuge in the cave of Adullam. The king had made all possible preparation to come upon him as a vulture would come upon its prey, when lo! the intelligence was received that the object of his search had escaped from under his hand. His well-laid plans had been in vain, and he had again failed to accomplish his purpose of capturing David.
            The flight of David was a matter of mystery to the king. He could account for it only by the belief that there had been traitors in the camp, who had informed the son of Jesse of his proximity and design. But the all-seeing eye was upon Saul; God, who was acquainted with all his thoughts and purposes, sent his prophet to warn his servant to escape from the hold, and flee into the land of Judah. David had heeded the message, and had found refuge in the forest of Hareth before Saul could come upon him. The fact that David was preserved, and that he escaped
from time to time from his hand, while his own plottings had never met with success at anytime, was a mystery to the king.
            The monarch determined to take some decided action that would insure the ruin of David, and a royal council was held under a favorite tree on a hill-side of Gibeah. Saul held his spear and scepter in hand, while around him were gathered his councilors, among whom was Doeg the
Edomite, the chief of Saul's herdsmen. With his mind filled with jealous suspicions, Saul addressed his officers of State, saying, "Hear now, ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all captains of thousands, and captains of hundreds; that all of you have conspired against me, and there is none that showeth me that my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or showeth unto me that my son hath stirred up my servant against me, to lie in wait, as at this day?"
            Saul appealed to the selfish nature of his men. He presented before them the advantages to be gained by serving him, in contrast with the disadvantages of the service of the poverty-stricken David, who was obliged to find his home in the caves and dens of the mountains. Satan and his evil angels were in that assembly, prepared to act a prominent part, and the power of these evil influences was working upon the mind of the willful and disobedient king. He had so long yielded himself to the control of evil angels that he did not discern that he was following their leading when he eagerly took advantage of circumstances to hold up to contempt the condition of David and his servants. How much this appeal to the selfish desires of his men, savors of the temptation of Christ in the wilderness. "And the devil, taking him up into a high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them; for that is delivered unto me; and to whomsoever I will, I give it. If thou therefore wilt worship me, all shall be thine.
And Jesus answered and said unto him, Get thee behind me, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve."            
            Jesus repulsed the tempter with, "It is written;" but the evil one has better success when he approaches man with his bribes and inducements. The question that each one of us will have to answer in his individual life is, Shall right triumph over wrong, no matter what shall be the
cost? Every soul will have to venture much, as Satan plies his specious temptations; but the voice of duty must be obeyed, if you would be an overcomer. Many other voices will urge a course in harmony with the selfish desires and inclinations of the carnal heart. To every soul will come the time of trial, and it will need divine wisdom to distinguish the voice of the adversary from the voice of God. It is impossible to tell how much may be lost by once neglecting to comply with the requirements of the word of God. It points out the path of obedience as the only safe path for man to walk in. Nothing will help us more in these strait places than to consider that we are standing in the presence of God, and that we do not want to do anything that will offend him.
            The Benjamites and those in the council of Saul, when they heard the words of the king, accusing them of sympathizing with those whom he regarded as his enemies, only saw before them an exasperated, human monarch, who had it in his power to enrich and advance them or to punish and degrade them, as their course should be approved or disapproved before him. But could the veil have been swept aside, they would have beheld the Sovereign whose empire is the universe, and who holds in his hands the destinies of time and of eternity. If they had felt that they were the servants of God, that they were to be obedient to the King of kings, how different would have been the result and record of that day which was filled with deeds of darkness and atrocity. The presence of the Infinite One was not felt; but he who is not only an accuser of the brethren, but a liar and a murderer from the beginning, manifested his presence and power through his human agents, Saul the king of Israel, and Doeg the chief of his herdsmen.
            Saul had received as truth every lying report concerning the motives and movements of David, and, in his disappointment at the escape of his supposed enemy, Saul began to suspect everyone around him of being a conspirator and traitor. He declared, "All of you have conspired against me, and there is none that showeth me that my son hath made a league with the son of Jesse. "There he appealed for their sympathy. "There is none of you that is sorry for me, or showeth unto me that my son hath stirred up my servant against me, to lie in wait, as at this day."
Saul represented David as one who was his deadly enemy, and accused Jonathan, his dutiful, and God-fearing son, of urging on the rebellion, because he would not join in the pursuit of his friend. This was an entirely false accusation. It was not David and Jonathan only who were accused, but the king's own tribe, and the people of his realm were all included in this suspicions as traitors and conspirators. He declared that they were all blind to their own best interests, and were destitute of compassion for him, the king of Israel. He had been informed by spies of the interview between David and Jonathan, of how they had entered into a covenant of eternal friendship; and, as Saul knew nothing of the particulars, he was filled with evil surmising as to their loyalty, and deemed that they were plotting against himself and his kingdom. At one time when Saul had furiously condemned David to death, and Jonathan had asked, "Wherefore shall he be slain? what hath he done?" the king, in a moment of intense anger, had hurled a javelin at his own son, as he had previously thrown one at David. Jonathan had lost all confidence in his
father. He was afraid of him, and could not be free and confidential with him; for he saw with sorrow that God had departed from him, and that another spirit had taken possession of him.
            That a conspiracy had been formed against him, Saul affirmed to his councilors as a settled fact, and he had arrived at the conclusion that it must be one that was thoroughly organized, or the chief conspirator would not have been so successful in eluding his search. From this he argued that the people must be involved in it, or its success would not be so evident. He put darkness for light, and light for darkness. His reasoning and its conclusions were all erroneous. The plotting was all on the side of Saul himself. Because he had changed his position from time to time, and had thought to have secured his prey long before, and had been defeated time and again, he could understand his failure only by attributing evil motives and actions to his people. Those who had been in communication with him, and had known of his plans, must, he
thought, have informed David of his movements.
            Saul had become so blinded through the deceitfulness of sin, that he could not discern spiritual things. He did not recognize the fact that God was present at all his councils, and that he was in communication with his servant David. God did not intend that the murderous designs of
Saul should prove successful to accomplish their ends. The evil of the king's heart was to be manifested before Israel, that they might see to what terrible lengths a soul would go, after breaking away from the restraining influence of the Spirit of God. The king had had sufficient
evidence to prove to him, beyond a doubt, that David had no evil intention toward him. He had had opportunity to take the life of his enemy, if he had desired to do so, but the son of Jesse would not lift up his hand against the Lord's anointed. But all this went for nothing, for it was in the heart of Saul to accredit evil purposes to David, and he did according to all that was in his heart.
            There was a Watcher who was marking the motives, the words, and the actions of King Saul. The Lord was an unseen witness to every secret design, every open plan, and every murderous movement. When Nebuchadnezzar took his proud survey of the works of his hands, and boasted of his power and glory, saying, "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty"? the Watcher's voice came to the king, saying, "O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee." When Belshazzar lifted himself up against the God of Heaven, and made a great feast, and, in his intoxication and pleasure, deemed nothing too sacred for his use, making merriment against the living and the true God, a bloodless hand traced upon the
wall in living characters, "Thou are weighed in the balances and art found wanting." At the sacrilegious feast of Belshazzar, there was a Watcher whom he had not invited, and whose presence he had not discerned or welcomed. The doom of his kingdom was written in an unchangeable decree, "God hath numbered thy kingdom, and finished it."
            The eye of the Lord is upon every scene. His eye beholds every transaction in business. He hears every word that is spoken. He is a silent witness to every slanderous statement, and every falsehood is faithfully recorded in the books of Heaven. We have an attendant in public and private life. We have a companion in our private chamber. To every word and action of our lives, the holy, sin-hating God stands as a witness. We cannot escape our accountability to him, for God is everywhere. Why should we not live in such a manner that we may render up our account with joy, and not with grief. God has given us our appointed work, and we are to do it under his direction. If we place our powers under the control of Satan, we are rebels against God, and there
will be found in our life-records, as there was found in Belshazzar's, a fatal deficiency when the accounts are balanced.”

Good bye and I hope I see you in Heaven.

[My Full Name]


P.S. Read “The Testimonies Slighted” in Testimonies for the Church Volume Five, page 62-84, when you have a chance.






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