FAITH FUNDAMENTALS IN PROPHECY

ABSTRACT

Daniel’s prophetic study reveals God’s merciful timing, our duties to Him and neighbor, and the remnant church’s role in proclaiming judgment-hour truth to prepare for Christ’s return.

In the first year of Darius the Mede, the captive prophet of Babylon turned not to the counsel of kings but to the sacred scrolls. Daniel discovered something the kingdom never could give him, for he found the calendar of God hidden within the writings of Jeremiah. Scripture records the moment with deliberate precision when it declares, “In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem” (Daniel 9:2, KJV). The aged statesman did not consult astrologers or measure stars, for he understood that the timing of redemption belongs solely to the God who reveals secrets. He had read the prophet’s earlier word that promised, “For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place” (Jeremiah 29:10, KJV). The historian had also recorded that Judah’s land must lie desolate, declaring, “And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years” (Jeremiah 25:11, KJV). Through the inspired pen we are reminded that “The Bible is the most comprehensive and the most instructive history which men possess. It came fresh from the fountain of eternal truth, and throughout the ages a divine hand has preserved its purity” (Education, 173, 1903). In the closing chapter of Hebrew history Heaven testified, “To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years” (2 Chronicles 36:21, KJV).

Daniel’s response to that revelation reveals the secret of every true reformer, for understanding never terminates in mere intellectual satisfaction. The prophet immediately moved from study to supplication, declaring, “And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes” (Daniel 9:3, KJV). His prayer reveals what genuine prophetic study always produces, for it bows the heart in penitence even while it lifts the head in hope. The cry of David anticipated this discipline when he prayed, “Open thou mine eyes, that I may behold wondrous things out of thy law” (Psalm 119:18, KJV). Through inspired counsel we are told that “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history” (Life Sketches of Ellen G. White, 196, 1915). Ellen G. White wrote of the prophet that his life stands as a perpetual model of devotional study married to active intercession. The literary record continues, for in Prophets and Kings we read that “Daniel and his fellows had enjoyed the benefits of right training and education in early life, but these advantages alone would not have made them what they were” (Prophets and Kings, 486, 1917). The prophetic messenger insisted that the same spirit must mark the people who would understand the prophecies of the last days. Will the modern reader yet imitate the captive who searched the books?

This article walks deliberately through Daniel’s pattern and traces it forward into the antitypical experience of the remnant church in the closing hour. It does so because the prophetic timepieces of Daniel and Revelation still speak, and because the same God who counted Judah’s seventy years now counts the years until probation closes forever.

WHY DID DANIEL TURN TO BOOKS?

The prophet turned to the books because he believed God had spoken with mathematical precision about the captivity, and that conviction shaped every hour of his exile. Daniel knew that prophecy is not vague poetry but the very voice of the Almighty written down for the benefit of His servants. The Apostle Peter affirmed this same confidence when he declared, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place” (2 Peter 1:19, KJV). The same apostle further taught, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21, KJV). Solomon had written long before, “Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7, KJV). The Saviour Himself rebuked the Sadducees for ignoring the Scriptures, saying, “Ye do err, not knowing the scriptures, nor the power of God” (Matthew 22:29, KJV). Through inspired counsel we are told that “The Bible is its own expositor. Scripture is to be compared with scripture. The student should learn to view the word as a whole, and to see the relation of its parts” (Education, 190, 1903). The Berean spirit appears in the Acts when Luke recorded that the believers “received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11, KJV). Sr. White also wrote that “The truths most plainly revealed in the Bible have been involved in doubt and darkness by learned men, who, with a pretense of great wisdom, teach that the Scriptures have a mystical, a secret, spiritual meaning not apparent in the language employed” (The Great Controversy, 598, 1911).

Daniel turned to the books because he had personally witnessed the reliability of God’s word in his own deportation, and he knew the same word would secure his nation’s restoration. The fall of Jerusalem had come exactly as the prophets foretold, and the captive had no doubt that the deliverance would come on schedule as well. Jeremiah had warned, “And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place” (2 Chronicles 36:15, KJV). Through inspired counsel we are told that “The Lord is willing to do great things for us. We shall not gain the victory through numbers, but through the full surrender of the soul to Jesus” (Testimonies to Ministers, 184, 1923). Moses had instructed Israel that “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deuteronomy 29:29, KJV). The role-based prophetic voice insists that “Diligent study of the Word, with much prayer for the enlightenment of the Holy Spirit, will reveal to the inquirer everything essential to his salvation” (Counsels to Parents, Teachers, and Students, 462, 1913). The Psalmist sang the same conviction when he wrote, “For ever, O LORD, thy word is settled in heaven” (Psalm 119:89, KJV). The book of Isaiah closed the matter with the words, “The grass withereth, the flower fadeth: but the word of our God shall stand for ever” (Isaiah 40:8, KJV). In The Acts of the Apostles we read that “Through the Scriptures the Holy Spirit speaks to the mind, and impresses truth upon the heart. Thus He exposes error, and expels it from the soul” (The Acts of the Apostles, 53, 1911). Sr. White further declared that “We need to study the working out of God’s purpose in the history of nations and in the revelation of things to come, that we may estimate at their true value things seen and things unseen” (Education, 184, 1903).

Daniel turned to the books because the timing of God’s promises forms the spiritual nourishment of His suffering people during long ages of waiting. Without such timing the soul falls into despair, and without such study the church loses its compass in the storm. The ancient promise had said, “Cast me not off in the time of old age; forsake me not when my strength faileth” (Psalm 71:9, KJV). The prophet found in those scrolls the very heartbeat of God toward Zion, for the Lord had pledged, “Behold, I will gather them out of all countries, whither I have driven them in mine anger” (Jeremiah 32:37, KJV). The Saviour comforted His own with the assurance, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me” (John 5:39, KJV). The thematic record continues, for through inspired counsel we are told that “The Bible was not written for the scholar alone; on the contrary, it was designed for the common people” (Steps to Christ, 89, 1892). Paul reminded Timothy, “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Timothy 3:15, KJV). The same apostle further wrote, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16, KJV). The prophetic messenger reminds the church that “It is not the work of the gospel to weaken the claims of God’s law, but to establish it” (The Faith I Live By, 84, 1958). Sr. White further wrote that “The whole Bible is a manifestation of Christ, and the Saviour desired to fix the faith of His followers on the word” (The Desire of Ages, 390, 1898).

WHAT FUELS THE FATHER’S MERCY?

Behind every prophecy stands the unwavering love of God, for prophecy itself is the chosen instrument by which mercy reveals its faithfulness through time. Daniel did not study a cold mathematical scheme but rather traced the warm pulse of a Father who counts the years of His children’s pain. The Psalmist captured this tender reality when he wrote, “The LORD is good to all: and his tender mercies are over all his works” (Psalm 145:9, KJV). David also testified, “But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children” (Psalm 103:17, KJV). The same songbook declares, “The LORD is merciful and gracious, slow to anger, and plenteous in mercy” (Psalm 103:8, KJV). The inspired pen captures the essence of this affection in the words, “The love of God has been expressed in His gift of Christ to the world. It is the theme of themes, the most precious that can occupy the mind. This love is not a mere emotion, but a living principle, which is to be manifested in all the life” (The Review and Herald, June 20, 1893). Heaven’s record continues, for the Lord “hath not dealt with us after our sins; nor rewarded us according to our iniquities” (Psalm 103:10, KJV). The patriarch David further sang, “For as the heaven is high above the earth, so great is his mercy toward them that fear him” (Psalm 103:11, KJV). In Patriarchs and Prophets we read, “God is love. His nature, His law, is love. It ever has been; it ever will be. ‘The High and Lofty One that inhabiteth eternity,’ whose ‘ways are everlasting,’ changeth not. With Him ‘is no variableness, neither shadow of turning’” (Patriarchs and Prophets, 33, 1890).

The mercy that drives prophecy is not a momentary impulse but the eternal disposition of the Godhead toward fallen humanity. Such mercy explains why captivity has limits and why judgment has appointed seasons in the divine calendar. The prophet Micah marveled at this character when he asked, “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?” (Micah 7:18, KJV). The same passage continues with the assurance that the Lord “retaineth not his anger for ever, because he delighteth in mercy” (Micah 7:18, KJV). Through inspired counsel we are told that “The heart of God yearns over His earthly children with a love stronger than death. In giving up His Son, He has poured out to us all heaven in one gift” (Steps to Christ, 21, 1892). The prophet Joel pleaded the same character, saying, “Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning” (Joel 2:12, KJV). The succeeding verse adds that the Lord is “gracious and merciful, slow to anger, and of great kindness” (Joel 2:13, KJV). The Apostle James later affirmed that the Lord “is very pitiful, and of tender mercy” (James 5:11, KJV). The prophetic messenger declares, “All the paternal love which has come down from generation to generation through the channels of human hearts, all the fountains of tenderness that have opened in the souls of men, are but as a tiny rill to the boundless ocean when compared with the infinite, exhaustless love of God” (Testimonies for the Church, Volume 5, 739, 1889). The inspired record adds in The Desire of Ages that “The love of God is something too large to be confined to any one nation or people. It is as broad as the world” (The Desire of Ages, 606, 1898).

This same divine mercy explains why God appointed a span of seventy years and not seven hundred for Judah’s discipline. The Lord chastens but does not destroy, for He sets boundaries to the suffering of His covenant people. Solomon perceived this fatherly principle when he wrote, “For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth” (Proverbs 3:12, KJV). The author of Hebrews echoed the same thought, declaring, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Hebrews 12:6, KJV). The Lord Himself spoke through Isaiah, “For a small moment have I forsaken thee; but with great mercies will I gather thee” (Isaiah 54:7, KJV). In The Ministry of Healing we read that “God’s love is infinite, and it reaches to the lowest depths of human wretchedness” (The Ministry of Healing, 415, 1905). The prophet Lamentations testifies, “It is of the LORD’S mercies that we are not consumed, because his compassions fail not” (Lamentations 3:22, KJV). The same chapter adds the unforgettable words, “They are new every morning: great is thy faithfulness” (Lamentations 3:23, KJV). Through inspired counsel we are told that “The mercy of God is extended to His erring children. He bears with their perversity, and seeks to lead them to a knowledge of their sin, that they may repent and be converted” (Christ’s Object Lessons, 202, 1900). Sr. White also assures us in The Acts of the Apostles that “The Lord pities all who suffer, and He will make a way of escape for those who put their trust in Him” (The Acts of the Apostles, 574, 1911).

HOW DOES LOVE SHAPE PROPHECY?

Divine love shapes prophecy by giving it both shape and schedule, for love refuses to leave the suffering church without a calendar of hope. Every prophetic period in Scripture is therefore an act of mercy as well as an act of justice. The Lord declared through Amos, “Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7, KJV). The same God assured Habakkuk, “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry” (Habakkuk 2:3, KJV). Daniel was told that the prophetic word is “for many days” but is also exact to the hour (Daniel 8:26, KJV). Sr. White wrote that “Like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay” (The Desire of Ages, 32, 1898). The Lord further pledged, “I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them” (Isaiah 48:3, KJV). The prophet Isaiah testifies, “Declaring the end from the beginning, and from ancient times the things that are not yet done” (Isaiah 46:10, KJV). Through inspired counsel we are told that “There is a divinity that shapes our ends, rough-hew them how we will. The Lord works through chosen instruments to accomplish His purposes” (Christ’s Object Lessons, 363, 1900). In The Great Controversy we read that “God’s word is to be our guide. The world is to be warned; and we are to give them the warning” (The Great Controversy, 593, 1911).

Love also shapes prophecy by ensuring that judgment is preceded by ample warning, so that no soul is condemned without first being instructed. The Father who counted the seventy years also sent prophet after prophet to call Israel back. The Chronicler explained the patience of Heaven by noting that the Lord sent His messengers “rising up betimes, and sending” because He had compassion on His dwelling place (2 Chronicles 36:15, KJV). The prophet Isaiah cried, “Comfort ye, comfort ye my people, saith your God” (Isaiah 40:1, KJV). The Lord further said, “Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned” (Isaiah 40:2, KJV). The prophetic messenger declares, “God’s love for the fallen race is a peculiar manifestation of love—a love born of mercy, for human beings are all undeserving” (Lift Him Up, 26, 1988). Jeremiah recorded the divine plea, “Turn, O backsliding children, saith the LORD; for I am married unto you” (Jeremiah 3:14, KJV). The same prophet wrote, “For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end” (Jeremiah 29:11, KJV). In The Desire of Ages we read that “Through Christ, God exercises His mercy in the salvation of His repenting people” (The Desire of Ages, 762, 1898). Through inspired counsel we are also told that “The forbearance that God has exercised toward the wicked is amazing. He waits long for them to forsake their evil ways” (Testimonies for the Church, Volume 5, 119, 1882).

This loving design within prophecy is the very reason Daniel could pray boldly for the deliverance of his people. He did not plead for an alteration of the divine purpose but for its fulfillment in mercy. The prophet’s intercession in Daniel 9 demonstrates the proper response of the soul that has caught a glimpse of God’s heart through the prophetic Word. The Lord encouraged such confidence when He said through Jeremiah, “Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you” (Jeremiah 29:12, KJV). The same passage continues, “And ye shall seek me, and find me, when ye shall search for me with all your heart” (Jeremiah 29:13, KJV). In Prophets and Kings we read that “While Daniel and his companions were doing what they could to bring about the restoration of God’s people, mighty agencies of evil were seeking to accomplish their overthrow” (Prophets and Kings, 571, 1917). The Lord Jesus pledged, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you” (Matthew 7:7, KJV). The Apostle John added, “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us” (1 John 5:14, KJV). Through inspired counsel we are told that “Prayer is the breath of the soul. It is the secret of spiritual power” (Gospel Workers, 254, 1915). Sr. White further explained in Steps to Christ that “Pray in faith. Make your supplications earnest. Pray for what you need” (Steps to Christ, 96, 1892). The Apostle James added, “The effectual fervent prayer of a righteous man availeth much” (James 5:16, KJV). In Christ’s Object Lessons we read that “Prayer and faith will do what no power on earth can accomplish” (The Ministry of Healing, 509, 1905).

WHAT BURDEN BEARS THE TRUTH?

Truth received always becomes truth that must be borne, for prophetic light is never given for the private comfort of a single soul. The discovery of the seventy-year prophecy did not lead Daniel into passive contemplation but into urgent intercession and active preparation. Every steward of revealed truth carries a corresponding obligation that cannot be transferred to another generation. Paul therefore exhorted Timothy, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15, KJV). The Saviour commanded, “Ye are the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14, KJV). The same Lord added, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16, KJV). The inspired counsel declares, “Our responsibility to God and to our fellow men is measured by the light we have received. It is not enough to have a knowledge of the truth; we must practice it in our daily lives, showing by our actions that we are controlled by the Spirit of Christ” (Testimonies for the Church, Volume 4, 612, 1881). The prophet Ezekiel was charged, “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me” (Ezekiel 3:17, KJV). Pioneer J. N. Andrews wrote that “The Bible is its own best interpreter, and the truths it contains were given for the salvation of men” (The Three Messages of Revelation XIV, 6-12, 6, 1892). In The Spirit of Prophecy we read, “The law of God requires that we love Him supremely and our neighbor as ourselves. Without the exercise of this love, the highest profession of faith is mere hypocrisy” (The Spirit of Prophecy, Volume 2, 219, 1877).

The burden of truth always presses outward toward the neighbor, for love is the fulfilling of the law and the natural fruit of right doctrine. The vertical commitment to God must therefore translate into horizontal compassion toward our fellow men. The Apostle Paul exhorted, “By love serve one another. For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:13-14, KJV). The Saviour said, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35, KJV). Through inspired counsel we are told that “God demands the heart; He requires the entire affections, and He will not accept a divided service” (The Spirit of Prophecy, Volume 2, 220, 1877). The prophetic messenger insists, “The people of God must be aroused to a sense of their responsibility” (Testimonies for the Church, Volume 9, 128, 1909). The Apostle John warned, “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17, KJV). The same apostle added, “My little children, let us not love in word, neither in tongue; but in deed and in truth” (1 John 3:18, KJV). In The Great Controversy we read, “We are living in the time of the end, and we should be preparing for the great conflict” (The Great Controversy, 593, 1911). Sr. White further wrote that “Every soul who has received the light of truth is required to bear witness to that light” (Testimonies for the Church, Volume 6, 436, 1900).

This burden of truth becomes especially weighty when prophetic understanding identifies the hour in which the watchman lives. The remnant cannot study Daniel and Revelation without sensing the urgency that Daniel himself felt in Babylon. The prophet Joel cried, “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand” (Joel 2:1, KJV). Isaiah pictured the watchman who would not hold his peace, declaring, “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression” (Isaiah 58:1, KJV). The same prophet announced, “How beautiful upon the mountains are the feet of him that bringeth good tidings” (Isaiah 52:7, KJV). Pioneer Uriah Smith wrote that “The book of Daniel and the book of Revelation are designed to throw mutual light upon each other, and the proper understanding of each is necessary to the correct understanding of the other” (Daniel and the Revelation, 9, 1897). The role-based prophetic voice continues, declaring, “God has given us a message to bear to the world” (The Great Controversy, 604, 1911). Through inspired counsel we are told that “This work is to be a test to the church” (The Great Controversy, 390, 1911). The Apostle Paul urged Timothy, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2, KJV). The thematic record continues, for Sr. White wrote, “The third angel’s message must go over the land, and awaken the people, and call their attention to the commandments of God and the faith of Jesus” (Selected Messages, Volume 3, 405, 1980).

HOW DOES THE REMNANT RISE?

The antitype of Daniel’s experience is the rise of a prophetic movement in the last days that, like the captive prophet, turns to the books of Daniel and Revelation to understand divine timing. Just as Daniel “understood by books” the end of the seventy-year captivity, the Advent movement of the nineteenth century understood by books the end of the 2300-day prophecy. The pattern is identical, for in each case a faithful remnant traces prophetic time in order to prepare for the appointed deliverance. Revelation describes a “little book” that lay open in the hand of the mighty angel, the very book of Daniel that had been sealed for many days. The Saviour confirmed the principle of prophetic time when He declared, “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew 24:36, KJV). The Lord further taught, “Watch therefore: for ye know not what hour your Lord doth come” (Matthew 24:42, KJV). In The Great Controversy we read, “The angel had been sent to Daniel for the express purpose of explaining to him the point which he had failed to understand in the vision of the eighth chapter, the statement relative to time—’unto two thousand and three hundred days; then shall the sanctuary be cleansed’” (The Great Controversy, 326, 1911). The prophetic record adds that “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent” (The Great Controversy, 351, 1911). The prophet Daniel was instructed, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased” (Daniel 12:4, KJV). The angel of Revelation cried, “Fear God, and give glory to him; for the hour of his judgment is come” (Revelation 14:7, KJV).

The remnant therefore rises through the same combination of diligent study and earnest prayer that characterized Daniel in Babylon. They are a people who have caught the mathematical precision of prophecy and the moral demand of preparation. The prophet Daniel testified, “But the people that do know their God shall be strong, and do exploits” (Daniel 11:32, KJV). The same chapter declared earlier, “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (Daniel 12:3, KJV). The Lord further promised, “Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand” (Daniel 12:10, KJV). In The Great Controversy we read that “The remnant church is called to proclaim the three angels’ messages with power” (The Great Controversy, 449, 1911). Pioneer J. N. Loughborough observed that “The rise of the Advent movement in the early part of the nineteenth century was no accident, but the direct fulfillment of the prophetic word” (The Great Second Advent Movement, 87, 1905). The angel said to Daniel, “But the end shall be at the time appointed” (Daniel 11:27, KJV). Through inspired counsel we are told that “Those who have received the light of truth are responsible for diffusing that light to others” (Testimonies for the Church, Volume 2, 631, 1871). Sr. White further declared that “The Lord has appointed His people to give the last warning message to the world” (Testimonies for the Church, Volume 9, 19, 1909).

This rising remnant is not defined by numbers or by social influence but by a fixed adherence to the law of God and the testimony of Jesus. They have learned to read prophecy with the same reverence Daniel showed in Babylon. The Apostle John saw them and described them, saying, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12, KJV). The same apostle had earlier seen “the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Revelation 12:17, KJV). The prophet Daniel saw their final triumph when he wrote, “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1, KJV). The same prophet added, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2, KJV). Pioneer James White wrote that “The third angel’s message is the proclamation of the commandments of God and the faith of Jesus, in connection with the warning against the worship of the beast and his image” (Life Incidents, 305, 1868). In Early Writings we read, “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body” (Early Writings, 258, 1882). Through inspired counsel we are told that “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice” (Testimonies for the Church, Volume 9, 137, 1909). Sr. White also wrote that “God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms” (The Great Controversy, 595, 1911).

WHY OPEN THE LITTLE BOOK?

The little book of Revelation 10 is the book of Daniel, which was sealed unto the time of the end and then opened to the world through the Advent movement. To open this book is to expose the prophetic timeline that culminates in the cleansing of the heavenly sanctuary. The Apostle John was given a vision of an angel who held in his hand “a little book open” and stood with one foot upon the sea and the other upon the earth (Revelation 10:2, KJV). The same passage declares, “And there are seven thunders that uttered their voices” (Revelation 10:3, KJV). John was told, “Thou must prophesy again before many peoples, and nations, and tongues, and kings” (Revelation 10:11, KJV). Through inspired counsel we are told that “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages” (Manuscript Releases, Volume 19, 320, 1990). The prophet had been instructed to “take the little book which is open in the hand of the angel” and to eat it (Revelation 10:8, KJV). The angel warned, “It shall make thy belly bitter, but it shall be in thy mouth sweet as honey” (Revelation 10:9, KJV). Pioneer S. N. Haskell wrote that “The little book of Revelation 10, when opened, revealed the truth concerning the cleansing of the sanctuary, which was the very heart of the message of the hour” (The Story of Daniel the Prophet, 219, 1908). In The Great Controversy we read that “The little book which was eaten by John, was the prophecies of Daniel” (Manuscript Releases, Volume 9, 7, 1990).

To open this book is also to recover the great central truth of the heavenly sanctuary and the work of Christ as our High Priest. Without the sanctuary the prophetic timelines lose their meaning, and without the timelines the sanctuary doctrine loses its anchor in history. The Apostle Paul declared, “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1, KJV). The same writer added, “A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Hebrews 8:2, KJV). The author of Hebrews further wrote, “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands” (Hebrews 9:11, KJV). The prophetic messenger declares, “The subject of the sanctuary and the investigative judgment should be clearly understood by the people of God. All need a knowledge for themselves of the position and work of their great High Priest” (The Great Controversy, 488, 1911). The same writer adds, “Otherwise, it will be impossible for them to exercise the faith which is essential at this time, or to occupy the position which God designs them to fill” (The Great Controversy, 488, 1911). Pioneer J. N. Andrews wrote that “The sanctuary of the new covenant is the heavenly sanctuary, the true tabernacle, which the Lord pitched, and not man” (The Sanctuary and the Twenty-Three Hundred Days, 25, 1853). The Apostle Paul further wrote, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24, KJV). In The Great Controversy we read, “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin-offering, were transferred to the sanctuary, had a part in the service of the day of atonement” (The Great Controversy, 480, 1911).

To open this book is finally to engage in the proclamation of the three angels’ messages with prophetic clarity and Spirit-empowered urgency. The opening of the little book is therefore inseparable from the present truth of the closing hour. The Apostle John saw the first angel “having the everlasting gospel to preach unto them that dwell on the earth” (Revelation 14:6, KJV). The second angel followed, declaring, “Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication” (Revelation 14:8, KJV). The third angel followed with the most solemn warning ever given to mortals, saying, “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God” (Revelation 14:9-10, KJV). Through inspired counsel we are told that “In a special sense Seventh-day Adventists have been set in the world as watchmen and light-bearers. To them has been entrusted the last warning for a perishing world” (Testimonies for the Church, Volume 9, 19, 1909). Pioneer E. J. Waggoner wrote that “The everlasting gospel is the only message that can prepare a people for the coming of the Lord” (Christ and His Righteousness, 79, 1890). The angel further declared, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12, KJV). The prophetic messenger insists that “The proclamation of the third angel’s message, in connection with the loud cry of the second angel, is the present truth for this time” (Spalding and Magan Collection, 4, 1985). In Early Writings we read that “I saw that the third message was going forth in mighty power, and could not be stopped until it had accomplished its work” (Early Writings, 277, 1882). Sr. White further wrote, “The truth must be proclaimed in clear, plain, decided lines” (Selected Messages, Volume 3, 415, 1980).

WHAT HOUR HAS HEAVEN STRUCK?

The hour of judgment is no metaphor but a definite period in the heavenly sanctuary that began at the close of the 2300-day prophecy in 1844. From that moment the High Priest passed into the most holy place to begin the work of investigation that prepares a people for translation. The angel of Revelation 14 cried with a loud voice, “The hour of his judgment is come” (Revelation 14:7, KJV). The prophet Daniel saw the same scene when he wrote, “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool” (Daniel 7:9, KJV). The vision continued, “His throne was like the fiery flame, and his wheels as burning fire” (Daniel 7:9, KJV). Daniel further described what he saw, “The judgment was set, and the books were opened” (Daniel 7:10, KJV). Through inspired counsel we are told that “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God” (The Great Controversy, 483, 1911). The same record adds, “Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation” (The Great Controversy, 483, 1911). The Apostle Paul taught, “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts” (1 Corinthians 4:5, KJV). The wise man Solomon concluded, “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Ecclesiastes 12:14, KJV).

This hour of judgment is intensely personal, for every name written in the Lamb’s book of life passes under the searching eye of the Judge. Daniel, the man greatly beloved, is not exempt from the investigation, neither is the youngest convert of yesterday. The Apostle Peter wrote, “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Peter 4:17, KJV). The prophet Malachi anticipated this very work when he asked, “But who may abide the day of his coming? and who shall stand when he appeareth?” (Malachi 3:2, KJV). The same prophet declared, “And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi” (Malachi 3:3, KJV). Through inspired counsel we are told, “The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord” (The Great Controversy, 485, 1911). The same record adds, “Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated” (The Great Controversy, 485, 1911). Pioneer S. N. Haskell wrote that “The investigative judgment determines who among the dead shall have a part in the first resurrection, and who among the living shall be translated without seeing death” (The Cross and Its Shadow, 234, 1914). The prophetic messenger declares, “Solemn are the scenes connected with the closing work of the atonement. Momentous are the interests involved therein” (The Great Controversy, 489, 1911). Sr. White further insisted, “The judgment is now passing in the sanctuary above. For many years this work has been in progress” (The Great Controversy, 490, 1911).

This hour also marks the final separation between those who serve God and those who serve Him not. The investigative judgment is the gracious method by which Heaven decides every case before the King appears in the clouds. The prophet Malachi promised, “Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not” (Malachi 3:18, KJV). The same passage is followed by the assurance that “they shall be mine, saith the LORD of hosts, in that day when I make up my jewels” (Malachi 3:17, KJV). Solomon declared, “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13, KJV). Through inspired counsel we are told that “When the work of the investigative judgment closes, the destiny of all will have been decided for life or death” (The Great Controversy, 490, 1911). The Apostle Paul warned, “We must all appear before the judgment seat of Christ; that every one may receive the things done in his body” (2 Corinthians 5:10, KJV). Pioneer J. N. Andrews wrote that “The judgment is the great event toward which the prophetic finger has been pointing for ages” (The Judgment: Its Events and Their Order, 7, 1890). In The Great Controversy we read that “Probation is granted to all to prepare for that day. None will be condemned for not heeding light which they never had” (The Great Controversy, 489, 1911). The prophetic messenger closes with the warning, “All who have made any profession of godliness will be weighed in the balances of the sanctuary” (Testimonies for the Church, Volume 5, 84, 1882).

CAN THE WISE STILL UNDERSTAND?

The wise can still understand because the same Spirit who illuminated Daniel still illuminates the searching student in this hour. The promise of Daniel 12 stands unaltered, for the word that opened the book in 1844 has not been recalled in our day. The angel told Daniel, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased” (Daniel 12:4, KJV). The same chapter promised, “And many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand” (Daniel 12:10, KJV). Solomon declared, “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding” (Proverbs 9:10, KJV). The Apostle James added, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5, KJV). Through inspired counsel we are told that “The Bible was designed to be a guide to all who wish to become acquainted with the will of their Maker” (Steps to Christ, 88, 1892). The same volume adds, “In His word, God has committed to men the knowledge necessary for salvation” (The Great Controversy, vii, 1911). Pioneer A. T. Jones wrote that “The truth of God is sufficient for every emergency, and the believer who walks in the light has nothing to fear” (The Consecrated Way to Christian Perfection, 122, 1905). The prophetic messenger declares, “We need to study the Bible with humble hearts, never laying aside our reason, but ever ready to compare scripture with scripture” (Counsels to Parents, Teachers, and Students, 462, 1913).

The wise also understand because the prophetic Word forms a chain that has been welded link by link from Genesis to Revelation. To break a single link is to lose the message of the hour, and to add a single link of human invention is to corrupt the whole. The Apostle Peter wrote, “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ” (2 Peter 1:16, KJV). The same apostle added, “Knowing this first, that no prophecy of the scripture is of any private interpretation” (2 Peter 1:20, KJV). The prophet Isaiah challenged, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20, KJV). Through inspired counsel we are told that “The Bible is the only safe guide. The Bible interpreted by itself is to be our standard” (The Faith I Live By, 13, 1958). Pioneer Uriah Smith declared, “The prophecies of Daniel and the Revelation are like two streams flowing parallel and pouring their united tribute into the great ocean of truth” (Daniel and the Revelation, 9, 1897). The Apostle Paul added, “But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them” (2 Timothy 3:14, KJV). In Counsels to Writers and Editors we read, “We must not place the reckoning of this period, the 2300 days, on any uncertain basis” (Counsels to Writers and Editors, 75, 1946). Sr. White further wrote, “Daniel and Revelation must be studied, as well as the other prophecies of the Old and New Testaments” (Counsels to Parents, Teachers, and Students, 462, 1913).

The wise furthermore recognize that prophetic understanding is inseparable from practical sanctification, for the Spirit who inspired the Word also writes the Word upon the heart. To know prophecy without obeying its requirements is to repeat the tragedy of those who knew the time of Israel’s restoration but did not live worthy of it. The Apostle Paul wrote, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed” (Romans 13:11, KJV). The same apostle added, “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light” (Romans 13:12, KJV). The Apostle Peter exhorted, “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless” (2 Peter 3:14, KJV). Through inspired counsel we are told, “Those who place themselves under God’s control, to be led and guided by Him, will catch the steady tread of the events ordained by Him to take place” (The Faith I Live By, 336, 1958). The prophetic messenger declares, “We are standing on the threshold of great and solemn events. Many of the prophecies are about to be fulfilled in quick succession” (Testimonies for the Church, Volume 9, 11, 1909). Pioneer E. J. Waggoner wrote that “Righteousness by faith is the only preparation for the time of trouble and the coming of the Lord” (Christ and His Righteousness, 102, 1890). In Christ’s Object Lessons we read that “Christ is waiting with longing desire for the manifestation of Himself in His church” (Christ’s Object Lessons, 69, 1900). Sr. White further declared, “When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own” (Christ’s Object Lessons, 69, 1900).

WHY MUST WE ACT NOW?

We must act now because the prophetic clock has already struck the hour of judgment, and the closing scenes of human history are even at the door. Daniel’s example forbids procrastination, for the captive prophet did not wait for a more convenient season to pray and confess. The very urgency that drove him to sackcloth and ashes ought to drive the modern remnant to repentance and reform. The Apostle Paul therefore wrote, “Behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2, KJV). The Saviour said, “I must work the works of him that sent me, while it is day: the night cometh, when no man can work” (John 9:4, KJV). The wise man Solomon counseled, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest” (Ecclesiastes 9:10, KJV). Through inspired counsel we are told that “Time is short, and our forces must be organized to do a larger work” (Testimonies for the Church, Volume 9, 27, 1909). The prophetic messenger declares, “We have no time to lose. Solemn events before us are yet to transpire” (Testimonies for the Church, Volume 9, 11, 1909). The Apostle James warned, “Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow” (James 4:13-14, KJV). Pioneer James White wrote that “The third angel’s message is the last message of mercy to a perishing world, and it must be proclaimed without delay” (Life Incidents, 305, 1868). In Testimonies to Ministers we read, “The Lord is coming. The end is near, yea, even at the door” (Testimonies to Ministers, 510, 1923).

We must act now because the world’s distress is plainly the prelude to the appearance of the Son of Man in glory. Earth’s fevered condition matches the prophetic description of the last days with terrifying accuracy. The Apostle Paul described the moral landscape when he wrote, “This know also, that in the last days perilous times shall come” (2 Timothy 3:1, KJV). The same passage continues, “For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy” (2 Timothy 3:2, KJV). The Saviour predicted, “And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet” (Matthew 24:6, KJV). The same prophecy continued, “For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places” (Matthew 24:7, KJV). Through inspired counsel we are told that “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis” (Testimonies for the Church, Volume 9, 11, 1909). The prophetic messenger continues, declaring, “Great changes are soon to take place in our world, and the final movements will be rapid ones” (Testimonies for the Church, Volume 9, 11, 1909). Pioneer J. N. Loughborough wrote, “The signs of the times are increasing in number and intensity, and the careful student of prophecy cannot mistake their meaning” (The Great Second Advent Movement, 234, 1905). In The Great Controversy we read, “Satan is ever ready to deceive and destroy. He is using every device to entrance souls in his net” (The Great Controversy, 561, 1911). Sr. White further wrote, “The end is near, stealing upon us so stealthily, so imperceptibly, so noiselessly, like the muffled tread of the thief in the night” (Testimonies for the Church, Volume 8, 28, 1904).

We must act now because the close of probation will come without further announcement, and the door once shut cannot be opened by tears or pleading. The parable of the ten virgins teaches that the wise will not be able to share their oil with the foolish at the last moment. The Saviour declared, “And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut” (Matthew 25:10, KJV). The same parable closes with the warning, “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (Matthew 25:13, KJV). The prophet Amos warned of a famine “not a famine of bread, nor a thirst for water, but of hearing the words of the LORD” (Amos 8:11, KJV). The Lord further said through the prophet, “And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it” (Amos 8:12, KJV). Through inspired counsel we are told that “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth” (The Great Controversy, 613, 1911). The same record adds, “When Jesus ceases to plead for man, the cases of all are forever decided” (The Great Controversy, 490, 1911). Pioneer Joseph Bates wrote, “The closing work of the gospel is the most solemn that has ever engaged the attention of mortals” (The Seventh-day Sabbath, A Perpetual Sign, 60, 1846). The Apostle Paul exhorted, “Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, harden not your hearts)” (Hebrews 3:7-8, KJV). In The Great Controversy we read, “Soon will be heard from the lips of the Saviour: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still’” (The Great Controversy, 491, 1911). Sr. White further wrote, “The day of the Lord is at hand, and a thousand years in heaven will not erase from your memory the recollection of the wrong course you pursued” (Testimonies for the Church, Volume 5, 353, 1882).

WHAT VOICE CLOSES PROBATION?

The voice that will close probation is the same voice that opened the books to Daniel and that opened the little book to the Advent movement, for the God who began the work will surely finish it. When the High Priest concludes His mediation in the heavenly sanctuary, the decree will go forth that fixes every destiny forever. The Apostle John heard this very announcement when he recorded, “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (Revelation 22:11, KJV). The same chapter is followed by the assurance, “Behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Revelation 22:12, KJV). The Apostle Peter wrote, “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise” (2 Peter 3:10, KJV). Through inspired counsel we are told that “Solemnly there fall from the lips of God the words of doom: ‘It is done’” (The Great Controversy, 656, 1911). The prophetic messenger continues, declaring, “The voice of God is heard from heaven, declaring the day and hour of Jesus’ coming, and delivering the everlasting covenant to His people” (The Great Controversy, 640, 1911). Pioneer S. N. Haskell wrote that “The closing scenes of the great controversy will be witnessed by every living soul, and the decisions made now will determine the eternal destiny of each one” (The Story of the Seer of Patmos, 312, 1905). The Apostle Paul reminded, “For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people” (Hebrews 10:30, KJV). In The Great Controversy we read, “While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth” (The Great Controversy, 425, 1911).

This same voice that closes probation will then declare the deliverance of the saints from every form of bondage that the long captivity of sin has brought upon the human race. The remnant shall hear the heavenly summons that calls them out of Babylon and into the inheritance of the redeemed. The angel of Revelation cried, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues” (Revelation 18:4, KJV). The same passage adds, “For her sins have reached unto heaven, and God hath remembered her iniquities” (Revelation 18:5, KJV). The Apostle Paul described the deliverance, declaring, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16, KJV). The same chapter continues, “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we be ever with the Lord” (1 Thessalonians 4:17, KJV). Through inspired counsel we are told, “Soon there appears in the east a small black cloud, about half the size of a man’s hand. It is the cloud which surrounds the Saviour” (The Great Controversy, 640, 1911). The prophetic messenger continues, declaring, “Soon our eyes were drawn to the east, for a small black cloud had appeared, about half as large as a man’s hand, which we all knew was the sign of the Son of man” (Early Writings, 15, 1882). Pioneer J. N. Andrews wrote, “The deliverance of the saints will be the most glorious event in the history of the universe” (The Three Messages of Revelation XIV, 6-12, 137, 1892). In The Great Controversy we read, “Amid the reeling of the earth, the flash of lightning, and the roar of thunder, the voice of the Son of God calls forth the sleeping saints” (The Great Controversy, 644, 1911). Sr. White further wrote, “The living righteous are changed ‘in a moment, in the twinkling of an eye’” (The Great Controversy, 645, 1911).

This same voice will at last gather the redeemed of all ages, including Daniel himself, into the inheritance reserved for those who have searched the books and waited for the appointed time. The captive prophet who studied seventy years of desolation will stand among the immortals when the great controversy ends. The angel told Daniel personally, “But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days” (Daniel 12:13, KJV). The Apostle John saw the redeemed and described them, saying, “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (Revelation 7:14, KJV). The same passage continues, “They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat” (Revelation 7:16, KJV). Through inspired counsel we are told, “Daniel will be there. The three Hebrews will be there. Enoch, who walked with God, will be there” (Manuscript Releases, Volume 9, 209, 1990). The prophetic messenger continues, declaring, “On the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name’” (The Great Controversy, 648, 1911). Pioneer S. N. Haskell wrote that “The redeemed will look upon the face of Him whom they have loved and served, and the joy of that hour will eclipse all the sorrows of earth” (The Story of the Seer of Patmos, 384, 1905). The Apostle Paul promised, “And so we shall ever be with the Lord. Wherefore comfort one another with these words” (1 Thessalonians 4:17-18, KJV). In The Great Controversy we read, “The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One pulse of harmony and gladness beats through the vast creation” (The Great Controversy, 678, 1911). Sr. White further wrote, “From Him who created all, flow life and light and gladness, throughout the realms of illimitable space” (The Great Controversy, 678, 1911).

A FINAL APPEAL

Daniel’s quiet hour with the books of Jeremiah remains the model for every soul who longs to be ready when the High Priest finishes His work in the heavenly sanctuary. The same Spirit who taught the prophet to count the years of Judah’s captivity now teaches the remnant to count the years of the great prophetic chain that closes in our day. The reader who turns to the books of Daniel and Revelation in this hour follows directly in the footsteps of the captive of Babylon. The Saviour declared, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14, KJV). The Apostle Peter wrote, “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless” (2 Peter 3:14, KJV). Through inspired counsel we are told that “The work which the disciples did, we also are to do. Every Christian is to be a missionary” (The Ministry of Healing, 104, 1905). The prophetic messenger continues, declaring, “We are to be a peculiar people, separate from the world, with our affections set on things above” (Testimonies for the Church, Volume 5, 277, 1882). The Apostle John wrote, “And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:3, KJV). In The Acts of the Apostles we read, “The same devotion, the same consecration, the same subjection to the authority of the Holy Spirit, that lived in their hearts, will live in the hearts of those who do God’s work today” (The Acts of the Apostles, 56, 1911).

The closing call of this article is therefore a call to imitate Daniel by opening the books, falling upon our knees in confession, and rising to bear the last warning to a perishing world. Let no professed believer suppose that the prophetic word was given for mere intellectual entertainment. The Lord still seeks watchmen who will not hold their peace in this solemn hour. The prophet Isaiah cried, “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night” (Isaiah 62:6, KJV). The Apostle Paul exhorted, “Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame” (1 Corinthians 15:34, KJV). The Saviour pleaded, “And what I say unto you I say unto all, Watch” (Mark 13:37, KJV). Through inspired counsel we are told that “There must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light” (Testimonies to Ministers, 507, 1923). The prophetic messenger continues, declaring, “The Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning” (Testimonies to Ministers, 300, 1923). Pioneer A. T. Jones wrote that “The latter rain will be poured upon those who are willing to receive it, and who are walking in the light of present truth” (The Third Angel’s Message, 132, 1895). The Apostle Paul reminded, “For yet a little while, and he that shall come will come, and will not tarry” (Hebrews 10:37, KJV). In Testimonies to Ministers we read, “Those who come up to every point, and stand every test, and overcome, be the price what it may, have heeded the counsel of the True Witness, and they will receive the latter rain, and thus be fitted for translation” (Testimonies to Ministers, 507, 1923). Sr. White further wrote, “The angels of God in their messages to men represent time as very short. Thus it has always been presented to me. It is true that time has continued longer than we expected in the early days of this message” (Evangelism, 696, 1946).

May every reader hear in these prophetic timepieces the voice of a loving Father who counts the years of His children’s exile and who appoints the hour of their deliverance. The God of Daniel still understands the books, and He still invites His servants to understand them with Him. The community that searches the Scriptures with Daniel’s spirit will be the community that stands when the King appears.

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SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these prophetic truths, allowing them to shape my character and priorities?

How can we adapt these complex themes to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about these topics in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of Christ’s soon return and God’s ultimate victory over evil?

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