“But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; To such as keep his covenant, and to those that remember his commandments to do them.” (Psalm 103:17-18, KJV)
ABSTRACT
The vision of Daniel 9 reveals God’s precise timing through the seventy weeks and 2300 days, calling us to experience His redeeming love, fulfill our responsibilities to God and neighbor, and prepare as a purified remnant while Christ cleanses the heavenly sanctuary.
WHAT TIME DOES HEAVEN KEEP?
The ninth chapter of Daniel reveals the precise timekeeping of Heaven’s mercy toward a fallen world. We trace in this vision the cutting off of seventy prophetic weeks from a longer period of two thousand three hundred days. Within that span God measured probation for ancient Israel, sealed the cross of Calvary, and opened the heavenly sanctuary to the Advent generation. The Father directs every prophetic milestone with redemptive love and with mathematical accuracy that vindicates faith. Scripture sets the keystone in the words, “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” (Daniel 9:24, KJV). The same prophet had earlier heard the longer measure, “And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (Daniel 8:14, KJV). Paul fixes the heavenly application when he writes, “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). Peter confirms the surety of these prophetic words, “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). Isaiah declares the divine authorship of these timelines, “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning” (Isaiah 46:9-10, KJV). Amos seals the principle, “Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7, KJV). In The Great Controversy we read, “The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’” (The Great Controversy, p. 409, 1888). The inspired pen further records, “Taking this as the starting point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25-27” (The Great Controversy, p. 410, 1888). Through inspired counsel we are told, “Like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay” (The Desire of Ages, p. 32, 1898). Ellen G. White further writes that “the prophecies present a succession of events leading down to the opening of the judgment” (The Great Controversy, p. 356, 1888). A passage from the prophetic messenger reminds us, “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice” (Testimonies for the Church, vol. 5, p. 252, 1882). Through The Spirit of Prophecy we read that “the world is no place for the saints” who hold these truths in trust (The Spirit of Prophecy, vol. 4, p. 308, 1884). The hour calls us to tremble at His word and to walk by every line of His sure prophecy. Why did Daniel open the books in the very year that Babylon fell?
WHY DID DANIEL OPEN THE BOOKS?
The aged prophet opened the scrolls of Jeremiah in the first year of Darius because he loved the city of God and longed for her restoration. He had served through Babylon’s golden age and now stood at the threshold of liberation, yet his heart sought first the will of Heaven. Daniel did not assume that prophetic time would fulfill itself without prayer and confession. He reasoned that the seventy years of captivity now drew to a close, and he prepared his soul through earnest study of the inspired record. The text states plainly, “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 original promise had been written, “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). The same prophet had added the gracious assurance, “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). Daniel responded with the searching cry, “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). The Psalmist captures the prophet’s posture, “I sought the LORD, and he heard me, and delivered me from all my fears” (Psalm 34:4, KJV). Solomon confirms the principle, “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction” (Proverbs 1:7, KJV). In Prophets and Kings we read, “Daniel had been a faithful student of the prophecies of Jeremiah, who had foretold the captivity, its duration, and the deliverance” (Prophets and Kings, p. 553, 1917). The prophetic messenger continues, “His heart was filled with grief as he realized Israel’s failures, which had brought upon them the judgments foretold by the Lord” (Prophets and Kings, p. 554, 1917). Through inspired counsel we are told, “He pleaded the promises of God, urged the truthfulness of the divine character, and the unchanging nature of His covenant” (Prophets and Kings, p. 555, 1917). Sr. White further writes, “True faith and true prayer—how strong they are! They are as two arms by which the human suppliant lays hold upon the power of Infinite Love” (Education, p. 257, 1903). The inspired pen adds, “More than this, He has bidden us study the prophecies” (The Great Controversy, p. 341, 1888). A passage from The Spirit of Prophecy reminds us, “Daniel’s prayer was offered in behalf of Israel” with confession deep and unreserved (The Spirit of Prophecy, vol. 4, p. 91, 1884). The prophet’s example teaches that prophetic understanding flows from prayerful study and humble confession. How does intercessory prayer move the throne of Heaven on behalf of an erring people?
HOW DOES PRAYER MOVE HEAVEN?
Daniel’s prayer reveals the heart of true intercession, for he placed himself within the company of the guilty and pled for collective restoration. He did not stand apart in self-righteous distance but joined himself to the sins of his people. The prophet spread before God the unchanging promises of the covenant and rested his appeal upon the divine character. He invoked no merit of his own and presented no plea except the great mercy of the Lord. The sacred record preserves his words, “O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments” (Daniel 9:4, KJV). He continued the confession, “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments” (Daniel 9:5, KJV). His plea reached the throne, “O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name” (Daniel 9:19, KJV). The Psalmist parallels this confession, “Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions” (Psalm 51:1, KJV). Solomon’s dedication prayer adds, “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven” (2 Chronicles 7:14, KJV). The promise of restoration follows, “Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you” (Jeremiah 29:12, KJV). In Prophets and Kings we read, “His prayer is recorded for the benefit of all who seek to draw nigh to God” (Prophets and Kings, p. 556, 1917). The inspired pen continues, “Such humiliation of soul as that of Daniel is in harmony with the spirit of true penitence” (Prophets and Kings, p. 555, 1917). Sr. White declares, “Prayer is the opening of the heart to God as to a friend” (Steps to Christ, p. 93, 1892). Through The Great Controversy we are reminded, “Without unceasing prayer and diligent watching we are in danger of growing careless” (The Great Controversy, p. 530, 1888). A passage from Steps to Christ tells us, “There is no time or place in which it is inappropriate to offer up a petition to God” (Steps to Christ, p. 99, 1892). The prophetic messenger affirms, “Take time for meditation, for prayer, for the reception of spiritual food” (Christ’s Object Lessons, p. 343, 1900). Such intercession unlocks the gates of mercy and brings down prophetic light upon the watchman’s heart. When did Gabriel touch the prophet with the fuller answer to his cry?
WHEN DID GABRIEL TOUCH THE PROPHET?
While Daniel still spake in prayer, the angel Gabriel descended swiftly with the long-awaited explanation of the unfinished vision. The same heavenly messenger who had appeared in the eighth chapter now returned to complete the unexplained portion concerning time. Gabriel announced that he had come forth to give the prophet skill and understanding regarding the cleansing of the sanctuary. The seventy weeks were therefore not a separate prophecy but the unfolding of the first segment of the longer two thousand three hundred days. The text declares, “Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation” (Daniel 9:21, KJV). The angel announced his commission, “And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding” (Daniel 9:22, KJV). He directed the prophet’s attention back to the unfinished revelation, “Therefore understand the matter, and consider the vision” (Daniel 9:23, KJV). The earlier instruction had been, “Understand, O son of man: for at the time of the end shall be the vision” (Daniel 8:17, KJV). Yet the prophet had been unable to bear the full weight, “And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it” (Daniel 8:27, KJV). The unanswered portion concerned the time, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation” (Daniel 8:13, 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 Great Controversy, p. 326, 1888). The prophetic messenger continues, “Daniel was in expectation of an answer, and the angel returned to give him the desired information” (Prophets and Kings, p. 556, 1917). Through inspired counsel we are told, “There remained nothing of the vision unexplained, but that relating to time” (The Great Controversy, p. 326, 1888). Sr. White further writes, “It is impossible to explain the seventy weeks without including the 2300 days, of which they form a part” (The Great Controversy, p. 326, 1888). A passage from The Spirit of Prophecy reminds us, “Gabriel was commissioned to make the prophecy plain by uniting it with the longer period” (The Spirit of Prophecy, vol. 4, p. 90, 1884). The inspired pen adds, “When the books of Daniel and the Revelation are better understood, believers will have an entirely different religious experience” (Testimonies to Ministers, p. 114, 1896). The two prophecies stand inseparably linked, and the seventy weeks form the master key to the longer prophetic chain. What did the angel mean when he said, “Seventy weeks are determined”?
WHAT ARE SEVENTY WEEKS DETERMINED?
The Hebrew word translated “determined” carries the meaning of being cut off or marked out from a larger whole. The seventy weeks were therefore severed from the two thousand three hundred days as the period specifically allotted to the Jewish nation. Within those four hundred and ninety prophetic days, equaling four hundred and ninety literal years, God ordained six great accomplishments to be wrought through the Messiah. These included the finishing of transgression, the making an end of sins, the bringing in of everlasting righteousness, and the anointing of the most Holy. The foundational text remains, “Seventy weeks are determined upon thy people and upon thy holy city” (Daniel 9:24, KJV). The day-year principle had been established earlier in the wilderness, “After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities” (Numbers 14:34, KJV). Ezekiel reinforced the principle, “I have appointed thee each day for a year” (Ezekiel 4:6, KJV). The Saviour confirmed the prophetic timing of His ministry, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:15, KJV). Paul declared its accomplishment, “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law” (Galatians 4:4, KJV). The prophecy itself defines its conclusion, “He shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease” (Daniel 9:27, KJV). In The Great Controversy we read, “The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period the nation sealed its rejection of Christ” (The Great Controversy, p. 410, 1888). The inspired pen continues, “The 490 years were to pertain to the Jews. At the expiration of this period, that people sealed their rejection of Christ” (The Great Controversy, p. 328, 1888). Through inspired counsel we are told, “Cut off, or ‘determined,’ would imply that the seventy weeks were cut off from the longer period of the 2300 days” (The Great Controversy, p. 326, 1888). Sr. White declares, “The seventy weeks, or 490 days, of probation granted especially to the Jews, ended, as we have seen, in A.D. 34” (The Great Controversy, p. 328, 1888). A passage from The Spirit of Prophecy reminds us, “These prophetic days are explained by the Bible itself to be years” (The Spirit of Prophecy, vol. 4, p. 251, 1884). Through Prophets and Kings we read, “The fulfillment of those four hundred and ninety years was to seal the destiny of the chosen nation” (Prophets and Kings, p. 698, 1917). This severed period therefore opens the door to the longer prophecy and identifies its starting point. Who issued the great decree that set the prophetic clock in motion?
WHO ISSUED THE GREAT DECREE?
The starting point of the seventy weeks rests upon the decree to restore and to build Jerusalem, which went forth in the seventh year of Artaxerxes Longimanus. Three Persian decrees concerned the return of the Jews, but only the third of these granted full civil and religious autonomy. The decree of Cyrus authorized the rebuilding of the temple, and the decree of Darius reaffirmed that work, but neither restored the city. The complete commandment came forth in the year 457 before Christ, and that date stands fixed in chronological history. Ezra preserves the document, “Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand” (Ezra 7:14, KJV). The prophetic word specified, “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks” (Daniel 9:25, KJV). Ezra’s response is recorded, “And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me” (Ezra 7:28, KJV). The text emphasizes the joint authority, “And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God” (Ezra 7:18, KJV). Nehemiah later confirmed the reality of the rebuilt city, “So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days” (Nehemiah 6:15, KJV). The historical accuracy is sealed by the prophet’s conviction, “The Scripture cannot be broken” (John 10:35, KJV). In The Great Controversy we read, “This commandment, found in the seventh chapter of Ezra, went into effect in the autumn of B.C. 457” (The Great Controversy, p. 326, 1888). The inspired pen continues, “Beginning at this time, all the specifications of the prophecy concerning the seventy weeks are seen to have been fulfilled” (The Great Controversy, p. 326, 1888). Through inspired counsel we are told, “Reckoning from the autumn of B.C. 457, the four hundred and eighty-three years extend to the autumn of A.D. 27” (The Great Controversy, p. 327, 1888). Sr. White further declares, “The first sixty-nine weeks, or 483 years, were to extend to the Messiah, the Anointed One” (The Great Controversy, p. 327, 1888). A passage from Prophets and Kings reminds us, “The decree referred to as completing the prophecy of the seventy weeks was the decree issued by Artaxerxes Longimanus” (Prophets and Kings, p. 697, 1917). The prophetic messenger affirms, “There were three decrees made for the restoration and rebuilding of Jerusalem” (The Spirit of Prophecy, vol. 4, p. 250, 1884). The clock of prophecy began to tick in the autumn of 457 B.C., and from that moment the years marched on toward Calvary. How long was the first division of seven weeks given for the rebuilding of the city?
HOW LONG WAS SEVEN WEEKS?
Gabriel divided the four hundred and ninety years into three unequal segments, beginning with seven weeks of forty-nine years devoted to the rebuilding of Jerusalem. Within that span the city rose again from her ruins amid much opposition and through the labors of Ezra and Nehemiah. The wall was completed, the temple service restored, and the worship of Jehovah reestablished. Then followed sixty-two weeks, or four hundred and thirty-four years, leading down to the appearance of the Messiah the Prince. Together the first two divisions form the four hundred and eighty-three years that extend from 457 B.C. to A.D. 27. The prophet wrote, “The street shall be built again, and the wall, even in troublous times” (Daniel 9:25, KJV). Nehemiah confirmed the difficulty, “They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon” (Nehemiah 4:17, KJV). The leader pressed on, “Then said I, Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in” (Nehemiah 6:11, KJV). The prophet Haggai added courage, “Be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD” (Haggai 2:4, KJV). Zechariah supplied the sustaining principle, “Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zechariah 4:6, KJV). Ezra recorded the joy of the dedication, “And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy” (Ezra 6:16, KJV). In Prophets and Kings we read, “The Lord stood by His servants and helped them. He raised up Cyrus and Darius and Artaxerxes” (Prophets and Kings, p. 706, 1917). The inspired pen continues, “Forty-nine years were occupied in the rebuilding and the restoration of the city” (The Great Controversy, p. 327, 1888). Through inspired counsel we are told that “the very stones cried out against the unbelief of the workers” who labored amid opposition (Prophets and Kings, p. 635, 1917). Sr. White writes, “Through Nehemiah, the Lord’s chosen instrument, the work of restoration moved steadily forward” (Prophets and Kings, p. 644, 1917). A passage from The Spirit of Prophecy reminds us, “The opposition of the foes of Israel did not cease” until the work was finished (The Spirit of Prophecy, vol. 4, p. 230, 1884). The prophetic messenger affirms, “God’s faithful servants are not laboring alone” (Prophets and Kings, p. 660, 1917). The forty-nine years closed in 408 B.C., and the four hundred and thirty-four additional years carried the prophecy onward to the appearance of the long-promised Messiah. When did the Messiah the Prince come to begin His public ministry?
WHEN DID MESSIAH THE PRINCE COME?
The four hundred and eighty-three years from 457 B.C. extend exactly to the autumn of A.D. 27, the precise time of Christ’s baptism in the Jordan. At that moment the Father anointed His Son with the Holy Spirit and declared Him to be the Messiah, the Anointed One. The very title “Messiah” means the Anointed, and the prophetic timing identified the appointed person as well as the appointed work. From that day forward the Saviour announced that the time was fulfilled and the kingdom of God was at hand. The historical accuracy of the prophecy stands beyond dispute and confirms the inspiration of Daniel’s vision. Luke records the inauguration, “Now in the fifteenth year of the reign of Tiberius Caesar… the word of God came unto John the son of Zacharias in the wilderness” (Luke 3:1-2, KJV). The descent of the Spirit followed, “And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased” (Luke 3:22, KJV). Mark begins his Gospel with the announcement, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:15, KJV). Peter testified, “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10:38, KJV). Isaiah had foretold the anointing, “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek” (Isaiah 61:1, KJV). The text seals the connection, “Even Jesus, whom God anointed with the Holy Ghost and with power” (Acts 10:38, KJV). In The Desire of Ages we read, “When Jesus came to be baptized, John recognized in Him a purity of character that he had never before perceived in any man” (The Desire of Ages, p. 110, 1898). The inspired pen continues, “The voice of God was heard, declaring Jesus to be the Son of the Eternal” (The Desire of Ages, p. 112, 1898). Through inspired counsel we are told, “The Saviour’s coming was foretold in Eden… He was to be revealed at the appointed time” (The Desire of Ages, p. 31, 1898). Sr. White further writes, “The Saviour’s coming had been foretold by Daniel” (The Desire of Ages, p. 233, 1898). A passage from The Great Controversy reminds us, “In the fifteenth year of Tiberius Caesar, A.D. 27, Christ, having then been baptized by John, received the unction of the Spirit, and soon afterward began His ministry” (The Great Controversy, p. 327, 1888). The prophetic messenger affirms, “The very time of Christ’s first advent and of some of the chief events clustering about His ministry was made known to Daniel” (The Desire of Ages, p. 233, 1898). The voice from Heaven and the descent of the Spirit fulfilled the prophecy to the very year. Why was Messiah the Prince cut off in the midst of the seventieth week?
WHY WAS MESSIAH CUT OFF?
In the midst of the seventieth week, three and a half years after His baptism, the Saviour was cut off upon the cross of Calvary. His death occurred in the spring of A.D. 31, and at that very moment the veil of the earthly temple was rent from top to bottom. The sacrificial system reached its appointed end, for Christ Himself fulfilled every type and shadow in His own body upon the tree. The earthly sanctuary lost its meaning when the true Lamb of God offered Himself once for all. From that moment, every animal sacrifice became a denial of the finished work of redemption. The prophecy stated, “And after threescore and two weeks shall Messiah be cut off, but not for himself” (Daniel 9:26, KJV). The angel further declared, “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease” (Daniel 9:27, KJV). Isaiah had foretold the manner of His death, “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5, KJV). Matthew records the rending, “And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent” (Matthew 27:51, KJV). The Saviour’s final cry resounded, “It is finished” (John 19:30, KJV). John the Baptist had identified Him from the start, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29, KJV). In The Desire of Ages we read, “When the loud cry, ‘It is finished,’ came from the lips of Christ, the priests were officiating in the temple” (The Desire of Ages, p. 756, 1898). The inspired pen continues, “An unseen hand rent the veil of the temple from top to bottom” (The Desire of Ages, p. 756, 1898). Through inspired counsel we are told, “Type had met antitype in the death of God’s Son” (The Desire of Ages, p. 757, 1898). Sr. White further declares, “The great sacrifice had been made. The way into the holiest was laid open” (The Desire of Ages, p. 757, 1898). A passage from The Great Controversy reminds us, “In the spring of A.D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed” (The Great Controversy, p. 327, 1888). The prophetic messenger affirms, “The death of Christ was to bring to an end the sacrifices and oblations” (The Great Controversy, p. 327, 1888). The cross stood at the exact midpoint of the prophetic week, and every detail of the sacred timing pointed to the love of God revealed in His Son. Why was the seventieth week confirmed for an additional three and one half years?
WHEN WAS COVENANT CONFIRMED?
The Saviour confirmed the covenant with many for one whole prophetic week, beginning with His own three and one half years of personal ministry. After His ascension the gospel continued to be preached exclusively to the Jewish nation for an additional three and one half years. During that final half-week the apostles labored among their own countrymen, calling them to repentance and faith in the risen Christ. Pentecost descended in the early summer of A.D. 31 and ushered in the most powerful proclamation the world had yet witnessed. Yet the leaders of the nation hardened their hearts and resisted the Holy Ghost. The seventy weeks closed in A.D. 34 with the stoning of Stephen, the first martyr of the Christian church. Luke records the apostolic commission, “Repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luke 24:47, KJV). Peter declared at Pentecost, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38, KJV). The apostles continued daily, “And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ” (Acts 5:42, KJV). Stephen rebuked the council, “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51, KJV). His martyrdom is recorded, “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit” (Acts 7:59, KJV). Paul later declared, “It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” (Acts 13:46, KJV). In The Great Controversy we read, “At the expiration of this period, the nation sealed its rejection of Christ by the persecution of His disciples, and the apostles turned to the Gentiles, A.D. 34” (The Great Controversy, p. 410, 1888). The inspired pen continues, “The first 490 years of the 2300 having been cut off and reserved for the Jews, there remained 1810 years” (The Great Controversy, p. 328, 1888). Through inspired counsel we are told, “The 1810 years would extend from the autumn of A.D. 34 to the autumn of 1844” (The Great Controversy, p. 328, 1888). Sr. White further writes, “Then said the angel, ‘God brought His people out in 1844, exactly according to prophecy’” (Early Writings, p. 247, 1882). A passage from The Acts of the Apostles reminds us, “The blood of Stephen was the seed of the gospel” sown among all nations (The Acts of the Apostles, p. 102, 1911). The prophetic messenger affirms, “The history of the Jewish nation is a striking testimony to the literal fulfillment of God’s word” (Prophets and Kings, p. 705, 1917). Thus the seventy weeks closed in perfect harmony with prophecy, and the fate of Israel as a chosen nation was sealed. What then remains of the longer two thousand three hundred days?
WHAT REMAINS OF 2300 DAYS?
When the seventy weeks closed in A.D. 34, exactly four hundred and ninety years of the longer prophecy had been fulfilled. There remained one thousand eight hundred and ten years until the cleansing of the sanctuary should commence. Adding eighteen hundred and ten to the autumn of A.D. 34 brings us with mathematical precision to the autumn of A.D. 1844. At that point the longest time prophecy of the Bible reached its appointed end, and the great Day of Atonement began in the heavens above. This calculation has been verified by the most rigorous historical and astronomical research. The unbroken chain of prophetic time extends from Artaxerxes to our own day. The angel had specified, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed” (Daniel 8:14, KJV). The earlier vision had begun with the ram and the he goat, “And out of one of them came forth a little horn, which waxed exceeding great” (Daniel 8:9, KJV). The persecuting power was to oppose the daily, “Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down” (Daniel 8:11, KJV). The longer time concerns the heavenly work, “And it cast down the truth to the ground; and it practised, and prospered” (Daniel 8:12, KJV). Habakkuk added the assurance, “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). Peter strengthens the trust, “But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years” (2 Peter 3:8, KJV). In The Great Controversy we read, “Thus the prophecy, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ unquestionably points to the sanctuary in heaven” (The Great Controversy, p. 417, 1888). The inspired pen continues, “The 2300 days had been shown to terminate in 1844” (The Great Controversy, p. 423, 1888). Through inspired counsel we are told, “Inasmuch as the message of Christ’s first advent announced the beginning of His ministry in the heavenly sanctuary, so the message of His second advent announces the close of His work” (The Great Controversy, p. 424, 1888). Sr. White further writes, “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, p. 485, 1888). A passage from The Great Controversy reminds us, “The Father took His seat upon the throne of justice; and the Son stood by His side” (Early Writings, p. 280, 1882). The prophetic messenger affirms, “Twenty-three hundred days reach to 1844; and now Christ is performing the work of the investigative judgment” (Early Writings, p. 254, 1882). The pillar of our faith therefore rests upon the longest prophetic line in Scripture. Where then is the true sanctuary that is to be cleansed?
WHERE IS THE TRUE SANCTUARY?
The earthly sanctuary built by Moses was a type and shadow of the heavenly tabernacle, where Christ now ministers as our great High Priest. The book of Hebrews establishes beyond dispute the existence and reality of a true sanctuary in heaven. After His ascension, the Saviour entered the holy place above to begin His mediatorial ministry on our behalf. The blood of His one perfect sacrifice avails for every penitent sinner who comes by faith. The heavenly sanctuary is therefore the focus of every Christian’s gaze and the center of redemption’s plan. In 1844 the Master moved from the holy place to the most holy to begin the closing work of atonement. 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; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Hebrews 8:1-2, KJV). He further explained, “It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these” (Hebrews 9:23, KJV). The pattern was first revealed at Sinai, “And let them make me a sanctuary; that I may dwell among them. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it” (Exodus 25:8-9, KJV). The text emphasizes the heavenly reality, “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle” (Hebrews 8:5, KJV). John saw the heavenly temple opened, “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament” (Revelation 11:19, KJV). The same prophet beheld the priestly Mediator, “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar” (Revelation 8:3, KJV). In The Great Controversy we read, “The sanctuary in heaven is the very center of Christ’s work in behalf of men. It concerns every soul living upon the earth” (The Great Controversy, p. 488, 1888). The inspired pen continues, “Christ is officiating in the sanctuary above, as our great High Priest” (Early Writings, p. 254, 1882). Through inspired counsel we are told, “The temple of God is opened in heaven, and the threshold is flushed with the glory of God which is for every church that will keep the way of the Lord” (Testimonies to Ministers, p. 19, 1893). Sr. White further declares, “All who have received the light upon these subjects are to bear testimony of the great truths which God has committed to them” (The Great Controversy, p. 488, 1888). A passage from Patriarchs and Prophets reminds us, “The tabernacle was so constructed that it could be taken apart and borne with the Israelites in all their journeyings” (Patriarchs and Prophets, p. 347, 1890). The prophetic messenger affirms, “It opened to view a complete system of truth, connected and harmonious” (The Great Controversy, p. 423, 1888). The earthly types are forever gone, but the heavenly reality lives on as the meeting place of God and man. What does it mean for the sanctuary to be cleansed?
WHAT DOES CLEANSING MEAN?
The cleansing of the sanctuary was prefigured by the annual Day of Atonement under the Levitical system. On that solemn day the high priest entered the most holy place to remove the accumulated record of sin from the sanctuary. The blood that had been daily ministered into the holy place was now finally disposed of in the closing service of atonement. So in the heavenly sanctuary, the records of sin are now being examined and the cases of all the dead are reviewed before God. This work began in the autumn of 1844 when our High Priest entered the most holy place above. The cleansing involves both the sanctuary and the people whose names appear upon the books. Moses had instructed, “And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins” (Leviticus 16:16, KJV). The ritual was specified, “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel” (Leviticus 16:21, KJV). The annual rhythm was established, “And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year” (Leviticus 16:34, KJV). The result was promised, “For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD” (Leviticus 16:30, KJV). The judgment scene is recorded, “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 books were opened, “The judgment was set, and the books were opened” (Daniel 7:10, KJV). In The Great Controversy we read, “As the priest entered the most holy once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be benefited by His mediation, and thus to cleanse the sanctuary” (The Great Controversy, p. 421, 1888). The inspired pen continues, “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, p. 480, 1888). Through inspired counsel we are told, “So in the great day of final atonement and investigative judgment, the only cases considered are those of the professed people of God” (The Great Controversy, p. 480, 1888). Sr. White further writes, “Important are the events that are taking place in the sanctuary above” (Testimonies for the Church, vol. 5, p. 575, 1889). A passage from Early Writings reminds us, “I saw a throne, and on it sat the Father and the Son” (Early Writings, p. 54, 1882). The prophetic messenger affirms, “The cleansing of the sanctuary in heaven involves the removing of the sins which are recorded there” (The Great Controversy, p. 421, 1888). The closing work above demands a corresponding work in the heart of every believer below. When did the Bridegroom come to the wedding in 1844?
WHEN DID 1844 DAWN?
The autumn of 1844 dawned upon a watching company of believers who eagerly looked for the return of their Lord. They had calculated the prophetic time with care and pointed to the twenty-second day of October as the great climax. When the day passed and Christ did not appear in the clouds of heaven, the disappointment was bitter beyond words. Yet the Adventists had not erred concerning the time, only concerning the event. Christ did come at that very hour, but He came to the Ancient of days in the heavenly sanctuary to begin the work of judgment. The Bridegroom went in to the marriage, and the door of the holy place was shut behind Him as He entered the most holy. The parable foretold the experience, “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). Daniel beheld the heavenly procession, “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him” (Daniel 7:13, KJV). The result is recorded, “And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him” (Daniel 7:14, KJV). Habakkuk had counseled patience, “For the vision is yet for an appointed time… though it tarry, wait for it; because it will surely come, it will not tarry” (Habakkuk 2:3, KJV). The bitter experience was foretold, “And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter” (Revelation 10:10, KJV). A second commission followed, “Thou must prophesy again before many peoples, and nations, and tongues, and kings” (Revelation 10:11, KJV). In The Great Controversy we read, “I saw the disappointment of the trusting ones, and the suffering of those who had looked for their Lord” (Early Writings, p. 254, 1882). The inspired pen continues, “Like the disciples after the crucifixion, they could not at first see that this disappointment had been a necessity for the development of their character” (The Great Controversy, p. 353, 1888). Through inspired counsel we are told, “Those who had looked forward with joyful expectation to the glorious appearing of their Saviour were filled with consternation” (The Great Controversy, p. 391, 1888). Sr. White further declares, “Said the angel, He has not gone there to cleanse the earth, as many believe, but to cleanse the sanctuary in Heaven” (Early Writings, p. 251, 1882). A passage from The Great Controversy reminds us, “Christ had not come to the earth as the expectant ones looked for Him, but, as foreshadowed in the type, He had gone into the most holy place” (The Great Controversy, p. 426, 1888). The prophetic messenger affirms, “The disappointment of the disciples is well represented by that of those who looked for their Lord in 1844” (The Great Controversy, p. 351, 1888). The bitter disappointment opened the way for fuller light upon the sanctuary truth. Why must the books of heaven be opened in the investigative judgment?
WHY MUST THE BOOKS BE OPENED?
The investigative judgment requires that every recorded case be examined before the universe of unfallen worlds. The angels and the assembled hosts must see that God’s decisions are just and that no name is wrongly retained or wrongly removed. The books of heaven contain the record of every act, every word, and every motive of those who have professed His name. The Lamb’s book of life holds the names of all who have surrendered to Christ, and only the names of those who endure to the end remain. Each name is examined in turn before the Father, with the Son standing as our Advocate and Mediator. Daniel beheld the scene, “A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened” (Daniel 7:10, KJV). Solomon affirmed the principle, “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). The Saviour confirmed the standard, “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matthew 12:36, KJV). The book of life is mentioned, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels” (Revelation 3:5, KJV). Malachi recorded the book of remembrance, “And a book of remembrance was written before him for them that feared the LORD, and that thought upon his name” (Malachi 3:16, KJV). Paul reminded the saints, “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). In The Great Controversy we read, “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness” (The Great Controversy, p. 482, 1888). The inspired pen continues, “Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling” (The Great Controversy, p. 482, 1888). Through inspired counsel we are told, “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, p. 425, 1888). Sr. White further declares, “Now is the time for the investigative judgment. Now is the time when the names are coming up before the Father” (Testimonies for the Church, vol. 4, p. 384, 1880). A passage from The Great Controversy reminds us, “When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life” (The Great Controversy, p. 483, 1888). The prophetic messenger affirms, “The destiny of all will have been decided” before Christ comes (The Great Controversy, p. 490, 1888). The investigative judgment therefore stands as a present and most solemn reality. Who is our Advocate while the judgment proceeds in the courts above?
WHO IS OUR ADVOCATE NOW?
While the books are open and the names are reviewed, Jesus stands as our merciful and faithful High Priest before the throne. He pleads His own blood for every penitent sinner whose case is examined. No one needs to face the judgment alone, for Christ Himself appears in the presence of God for us. He is at once our Sacrifice, our Mediator, and our Judge, and His mercy stands ready for all who seek Him. The same hand that bears the print of the nails now extends grace to every soul who comes by faith. We have therefore the highest motive to draw near with confidence and to confess every secret sin. John records the comforting truth, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1, KJV). The same apostle adds, “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2, KJV). Paul declares the boldness of our access, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16, KJV). The same writer assures us, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25, KJV). The promise of cleansing follows, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9, KJV). The Saviour Himself promises, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” (John 6:37, KJV). In The Great Controversy we read, “Jesus does not excuse their sins, but shows their penitence and faith, and, claiming for them forgiveness, He lifts His wounded hands before the Father and the holy angels, saying: I know them by name. I have graven them on the palms of my hands” (The Great Controversy, p. 484, 1888). The inspired pen continues, “Every soul who refuses to give himself to God is under the control of another power” (Steps to Christ, p. 43, 1892). Through inspired counsel we are told, “Christ is in the heavenly sanctuary, and He is there to make an atonement for the people” (Selected Messages, vol. 1, p. 343, 1958). Sr. White further writes, “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross” (The Great Controversy, p. 489, 1888). A passage from Steps to Christ reminds us, “He has loved us with an everlasting love, and with loving-kindness has He drawn us” (Steps to Christ, p. 35, 1892). The prophetic messenger affirms, “We need to follow Christ day by day. God does not bestow help for tomorrow” (The Desire of Ages, p. 313, 1898). Our Advocate never sleeps and never fails, and His ministry secures the salvation of every trusting heart. What manner of persons ought we to be while the judgment proceeds?
WHAT IS PRE-ADVENT JUDGMENT?
The pre-advent judgment is that solemn investigation that precedes the second coming of Christ and determines who shall be raised in the first resurrection. It examines the cases of all who have ever professed the name of Jesus, beginning with the dead and concluding with the living. When this work is finished, Christ will lay aside His mediatorial garments and pronounce the irrevocable decree of every case. The reward will then be brought with Him at His appearing. This judgment is therefore not a future event in the popular sense but a present reality unfolding hour by hour. The thought that our names may now be passing before the Father should fill every heart with searching earnestness. John saw the announcement, “Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come, and worship him that made heaven, and earth, and the sea, and the fountains of waters” (Revelation 14:7, KJV). Paul declared the certainty, “Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained” (Acts 17:31, KJV). The reward is brought with Him, “And, 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 Saviour foretold the resurrection, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice” (John 5:28, KJV). Daniel saw the deliverance, “And at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1, KJV). The decree is fixed, “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). In The Great Controversy we read, “The investigative judgment and the blotting out of sins are to be accomplished before the second advent of the Lord. 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, p. 485, 1888). The inspired pen continues, “Solemn are the scenes connected with the closing work of the atonement. Momentous are the interests involved therein” (The Great Controversy, p. 489, 1888). Through inspired counsel we are told, “The judgment is now passing in the sanctuary above” (Testimonies for the Church, vol. 4, p. 307, 1879). Sr. White declares, “When the work of the investigative judgment closes, the destiny of all will have been decided for life or death” (The Great Controversy, p. 490, 1888). A passage from Early Writings reminds us, “Says the angel, ‘They are getting ready, they are getting ready’” for the closing of probation (Early Writings, p. 71, 1882). The prophetic messenger affirms, “The hour of God’s judgment has come” and the message must reach every soul (The Great Controversy, p. 435, 1888). The pre-advent judgment thus calls every heart to immediate consecration. When does Michael stand up and probation close forever?
WHEN DOES PROBATION CLOSE?
The closing of human probation is signaled by Christ’s standing up to bear His golden censer no more. Michael, the great Prince who stands for His people, will rise from the throne of mediation. Every case will then be eternally fixed, and the irrevocable decree will go forth. The righteous will continue righteous, and the wicked will continue wicked, with no further opportunity for change. From that moment, the seven last plagues will be poured out upon those who refuse the truth. Yet the saints will stand without a Mediator before a holy God, sustained by the merits of Christ already applied. Daniel beheld the rising, “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” (Daniel 12:1, KJV). The decree is announced, “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 plagues follow, “Go your ways, and pour out the vials of the wrath of God upon the earth” (Revelation 16:1, KJV). The temple is closed, “And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” (Revelation 15:8, KJV). The remnant is preserved, “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). The Saviour comforts His people, “Behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name” (Revelation 3:8, KJV). In The Great Controversy we read, “When He leaves the sanctuary, darkness covers the inhabitants of the earth. In that fearful time the righteous must live in the sight of a holy God without an intercessor” (The Great Controversy, p. 614, 1888). The inspired pen continues, “The restraint which has been upon the wicked is removed, and Satan has entire control of the finally impenitent” (The Great Controversy, p. 614, 1888). Through inspired counsel we are told, “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark, will be poured out” (The Great Controversy, p. 627, 1888). Sr. White further declares, “Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator” (The Great Controversy, p. 425, 1888). A passage from Early Writings reminds us, “I saw Jesus throw down the censer. He raised His hands, and with a loud voice said, ‘It is done’” (Early Writings, p. 279, 1882). The prophetic messenger affirms, “Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling” (The Great Controversy, p. 425, 1888). The closing of probation is therefore the most solemn moment in human history. What is the sealing work that prepares the saints to stand?
WHAT IS THE SEALING WORK?
The sealing of the servants of God in their foreheads is the work now in progress upon the earth. The seal of the living God is His holy character impressed upon the heart, manifested in obedience to His commandments and especially to the holy Sabbath. The 144,000 are sealed before the four winds of strife are released to bring the time of trouble. Every soul who receives the seal will pass safely through the days of vengeance and stand at last upon Mount Zion with the Lamb. The mark of the beast and the seal of God are the two great signs that distinguish the two opposing classes. No middle ground exists, and every living soul will receive one mark or the other. John beheld the sealing, “And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea” (Revelation 7:2, KJV). The command followed, “Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:3, KJV). The number is given, “And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel” (Revelation 7:4, KJV). The Sabbath is identified as the sign, “Hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God” (Ezekiel 20:20, KJV). Isaiah called for the law, “Bind up the testimony, seal the law among my disciples” (Isaiah 8:16, KJV). The faithful are described, “These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth” (Revelation 14:4, KJV). In The Great Controversy we read, “The Sabbath will be the great test of loyalty; for it is the point of truth especially controverted. When the final test shall be brought to bear upon men, then the line of distinction will be drawn between those who serve God and those who serve Him not” (The Great Controversy, p. 605, 1888). The inspired pen continues, “The seal of the living God will be placed upon those only who bear a likeness to Christ in character” (Testimonies for the Church, vol. 5, p. 216, 1882). Through inspired counsel we are told, “Those who receive the seal of the living God and are protected in the time of trouble must reflect the image of Jesus fully” (Early Writings, p. 71, 1882). Sr. White further writes, “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved” (Last Day Events, p. 219, 1992). A passage from Early Writings reminds us, “Now is the time for the law of God to be in our minds, foreheads, and written in our hearts” (Early Writings, p. 58, 1882). The prophetic messenger affirms, “There is no time now for God’s people to be fixing their affections or laying up their treasure in the world” (Early Writings, p. 58, 1882). The sealing work is therefore the most urgent business of every believer in this final hour. Why must we stand like Daniel in vertical consecration?
WHY MUST WE STAND LIKE DANIEL?
Daniel’s life of unbroken consecration provides the model for the final generation that will stand without fault before the throne. He purposed in his heart from his youth not to defile himself with the king’s meat or the king’s wine. His vertical loyalty to God preceded every horizontal duty toward king and country. The same fixed purpose must characterize the people of God in the closing scenes of earth’s history. Compromise with worldly customs cannot prepare a soul for the time of trouble that is just upon us. We must learn to choose principle over popularity, conviction over convenience, and Heaven’s approval over earth’s applause. The text records the prophet’s stand, “But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank” (Daniel 1:8, KJV). Joshua issued the same call, “Choose you this day whom ye will serve… but as for me and my house, we will serve the LORD” (Joshua 24:15, KJV). Moses commanded, “Thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5, KJV). The Saviour declared the highest standard, “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48, KJV). Paul exhorted, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1, KJV). The same apostle warned, “And be not conformed to this world: but be ye transformed by the renewing of your mind” (Romans 12:2, KJV). In Prophets and Kings we read, “Daniel and his companions had been faithfully instructed in the principles of the word of God. They had learned to sacrifice the earthly to the spiritual, to seek the highest good” (Prophets and Kings, p. 482, 1917). The inspired pen continues, “Such are the men needed in this time, men who will not be bought or sold, men who will be true and honest in the innermost recesses of the soul, men who will not hesitate to call sin by its right name” (Prophets and Kings, p. 142, 1917). Through inspired counsel we are told, “The greatest want of the world is the want of men—men who will not be bought or sold; men who in their inmost souls are true and honest” (Education, p. 57, 1903). Sr. White further declares, “God demands the heart; He requires the entire affections, and He will not accept a divided service” (Patriarchs and Prophets, p. 305, 1890). A passage from Christ’s Object Lessons reminds us, “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, p. 69, 1900). The prophetic messenger affirms, “Daniel’s intellectual power was not received by chance. It was the result of certain habits of self-denial, by which the powers of his mind were strengthened” (Counsels on Diet and Foods, p. 28, 1938). The character of Daniel is the very character demanded for translation at the second coming. How then shall we love our neighbor as we love ourselves?
HOW SHALL WE LOVE OUR NEIGHBOR?
The vertical love that fastens the soul to God must overflow in horizontal love that reaches the neighbor at our side. Daniel’s intercession for his fallen people demonstrates the active charity that flows from a heart in covenant with Heaven. Pure religion is not measured by profession but by practical kindness toward the suffering and the poor. The community of faith is called to bear one another’s burdens and to weep with those who weep. Selfless service is the surest evidence of divine love at work within the soul. Our daily acts toward those around us reveal the true state of our religion before God. The Saviour summarized the second great commandment, “Thou shalt love thy neighbour as thyself” (Matthew 22:39, KJV). James defined undefiled religion, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27, KJV). Micah condensed the whole duty, “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God” (Micah 6:8, KJV). Isaiah called for active righteousness, “Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow” (Isaiah 1:17, KJV). Paul exhorted, “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). The same apostle commanded, “Be kindly affectioned one to another with brotherly love; in honour preferring one another” (Romans 12:10, KJV). In Christ’s Object Lessons we read, “Love is power. Intellectual and moral strength are involved in this principle, and cannot be separated from it. The power of wealth has a tendency to corrupt and destroy; the power of force is strong to do hurt; but the excellence and value of pure love consist in its efficiency to do good, and to do nothing else than good” (Christ’s Object Lessons, p. 339, 1900). The inspired pen continues, “There is nothing, save the selfish heart of man, that lives unto itself” (The Desire of Ages, p. 20, 1898). Through inspired counsel we are told, “The mission of Christ was to heal, and to bless, and to save the lost; and we are to have a part with Him in this work” (The Ministry of Healing, p. 105, 1905). Sr. White declares, “Love must be the principle of action. Love is the underlying principle of God’s government in heaven and earth” (Counsels on Stewardship, p. 304, 1940). A passage from The Desire of Ages reminds us, “Love is the agency that God uses to save men from sin” (The Desire of Ages, p. 487, 1898). The prophetic messenger affirms, “Our responsibility to God and to our fellow men is measured by the light we have received” (Testimonies for the Church, vol. 4, p. 612, 1881). True love to God and true love to man are inseparable companions of the saved soul. What did the Adventist pioneers defend in this prophetic system?
WHAT DID THE PIONEERS DEFEND?
The Seventh-day Adventist pioneers defended the seventy weeks and the two thousand three hundred days as the unshakable foundation of the third angel’s message. Uriah Smith devoted his lifelong study to the books of Daniel and the Revelation, demonstrating the historical accuracy of every prophetic line. James White, J.N. Andrews, J.N. Loughborough, and S.N. Haskell stood together in defense of the sanctuary truth as the central pillar of the faith. They held that the cleansing of the heavenly sanctuary in 1844 explained the great disappointment and opened a new chapter of redemptive history. These devoted men labored with pen and voice to lay before the world the message of the soon coming King. Their writings remain a treasure to the remnant church and a bulwark against modern apostasy. The text exhorts us, “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation” (Hebrews 13:7, KJV). Solomon counsels, “Remove not the ancient landmark, which thy fathers have set” (Proverbs 22:28, KJV). Jeremiah warned, “Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls” (Jeremiah 6:16, KJV). Paul commanded, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught” (2 Thessalonians 2:15, KJV). Isaiah sealed the testimony, “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). The same prophet declared, “But the word of our God shall stand for ever” (Isaiah 40:8, KJV). Uriah Smith wrote in his classic exposition that “the cleansing of the sanctuary is the closing work of Christ as our high priest in the heavenly sanctuary” (Daniel and the Revelation, Uriah Smith, p. 226). In Counsels to Writers and Editors we read, “The truths that have stood the test of trial and opposition are the truths that we are to give to the people. The faith that has been substantiated by the words and works of Christ is to be cherished” (Counsels to Writers and Editors, p. 51, 1946). The inspired pen continues, “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed” (Counsels to Writers and Editors, p. 37, 1946). Through inspired counsel we are told, “The truth for this time is precious, but those whose hearts have not been broken by falling on the Rock Christ Jesus will not see and understand what is truth” (Counsels to Writers and Editors, p. 32, 1946). Sr. White further declares, “When the power of God testifies as to what is truth, that truth is to stand forever as the truth” (Selected Messages, vol. 1, p. 161, 1958). A passage from Last Day Events reminds us, “Not one pin is to be removed from that which the Lord has established” (Selected Messages, vol. 1, p. 161, 1958). The prophetic messenger affirms, “The pioneers of our faith… they had a personal experience” with the truths they taught (The Review and Herald, May 25, 1905). The pioneers’ labors built the platform on which the remnant now stands. Can we trust every detail of these prophetic timelines?
CAN WE TRUST EVERY DETAIL?
We can trust every detail of these timelines because their fulfillment in Christ’s first advent confirms their accuracy regarding His second. The seventy weeks closed at the predicted time, and history records the rise of every kingdom Daniel foresaw. Babylon, Medo-Persia, Greece, and Rome rose and fell exactly as the prophet declared. The little horn of papal Rome arose at its appointed hour and reigned for the prophetic time, times, and dividing of time. Every prediction has met its fulfillment except the closing acts that now hasten to their consummation. The God who fulfilled the past will surely fulfill the future. Isaiah issued the divine challenge, “Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob” (Isaiah 41:21, KJV). The Lord declared His unique foreknowledge, “Shew the things that are to come hereafter, that we may know that ye are gods” (Isaiah 41:23, KJV). The Saviour confirmed the principle, “And now I have told you before it come to pass, that, when it is come to pass, ye might believe” (John 14:29, KJV). Peter testified to the surety, “We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty” (2 Peter 1:16, KJV). Paul declared the foundation, “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 Saviour sealed the canon, “Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35, KJV). In The Great Controversy we read, “The same prophecy that was the central pillar of the Advent faith is the central pillar of the third angel’s message” (The Great Controversy, p. 409, 1888). The inspired pen continues, “The prophecies of Daniel and the Revelation are to be carefully studied, and in connection with them the words, ‘Behold the Lamb of God, which taketh away the sin of the world’” (Testimonies to Ministers, p. 117, 1896). Through inspired counsel we are told, “There must be a study of the prophecies, an understanding of the testimony of God to the past” (Testimonies for the Church, vol. 9, p. 19, 1909). Sr. White further writes, “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, p. 196, 1915). A passage from Manuscript Releases reminds us, “Long has God waited for the spirit of service to take possession of the whole church” (Testimonies for the Church, vol. 6, p. 437, 1900). The prophetic messenger affirms, “The promises and threatenings of God are alike conditional” only as faith and rebellion are also conditioned (Selected Messages, vol. 1, p. 67, 1958). The accuracy of fulfilled prophecy stands as Heaven’s signature upon the unfulfilled. Who are the true watchmen of these closing days?
WHO ARE THE TRUE WATCHMEN?
The true watchmen of these closing days are those who have received the sanctuary message and proclaim it without compromise. They lift their voices like a trumpet to warn the world of the soon-coming Bridegroom. These faithful sentinels feed the flock with the present truth and prepare a people to stand in the great day of God Almighty. They are not silent dogs that cannot bark, but men and women full of the Holy Ghost and of faith. The Bible workers, ministers, and lay members of the SDARM stand in this honored line. Their labor lights the lamp of testimony in every dark corner of the earth. The Lord called Ezekiel as watchman, “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). Isaiah described faithful sentinels, “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night” (Isaiah 62:6, KJV). The same prophet rebuked the unfaithful, “His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark” (Isaiah 56:10, KJV). The Saviour commissioned His servants, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19, KJV). The angels’ messages are commanded, “Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come” (Revelation 14:7, KJV). The Lord assured the messengers, “And, lo, I am with you alway, even unto the end of the world” (Matthew 28:20, KJV). In The Great Controversy we read, “God’s people will then have that genuine, meek, and lowly experience that is essential to the perfecting of Christian character” (Last Day Events, p. 199, 1992). The inspired pen continues, “There are many who have not their senses exercised to discern between good and evil” because they neglect the watchman’s call (Testimonies for the Church, vol. 1, p. 405, 1864). Through inspired counsel we are told, “We are nearing the great day of God. The signs are fulfilling. And yet we have no real sense of the shortness of time, no realization that the end of all earthly things is near at hand” (Manuscript Releases, vol. 8, p. 251, 1990). Sr. White declares, “The world is to receive the light of truth through an evangelizing ministry of the word in our churches” (Testimonies for the Church, vol. 6, p. 437, 1900). A passage from The Acts of the Apostles reminds us, “God commits to His servants the message that they are to bear in His name” (The Acts of the Apostles, p. 360, 1911). The prophetic messenger affirms, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work” (Gospel Workers, p. 352, 1915). The watchmen’s trumpet must sound clearly until the King appears. Why must our character reflect the image of Christ?
WHY MUST CHARACTER REFLECT CHRIST?
The cleansing of the heavenly sanctuary calls for a corresponding cleansing of the heart on earth. Character is the only thing that we can carry with us into the world to come. The work of sanctification must be completed before probation closes, for after that no further refinement is possible. Christ desires to reproduce His own image fully in His people before He returns to claim them. The closing message therefore prepares a people who reflect Christ in word, in deed, and in motive. Nothing less than this perfect reflection will satisfy the requirements of the judgment hour. Paul commanded, “Let this mind be in you, which was also in Christ Jesus” (Philippians 2:5, KJV). The same apostle exhorted, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory” (2 Corinthians 3:18, KJV). John promised, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2, KJV). The Saviour stated the standard, “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48, KJV). Peter exhorted, “But as he which hath called you is holy, so be ye holy in all manner of conversation” (1 Peter 1:15, KJV). Paul confirmed the work, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (1 Thessalonians 5:23, KJV). In Christ’s Object Lessons we read, “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, p. 69, 1900). The inspired pen continues, “Our characters are now to be formed for eternity” (Testimonies for the Church, vol. 5, p. 466, 1885). Through inspired counsel we are told, “Character is power. The silent witness of a true, unselfish, godly life carries an almost irresistible influence” (Christ’s Object Lessons, p. 340, 1900). Sr. White further writes, “Character is not transferable. No man can believe for another. No man can receive the Spirit for another. No man can impart to another the character which is the fruit of the Spirit’s working” (Christ’s Object Lessons, p. 412, 1900). A passage from The Desire of Ages reminds us, “Through Christ, restoration as well as reconciliation is provided for man” (The Desire of Ages, p. 25, 1898). The prophetic messenger affirms, “Now, while our great High Priest is making the atonement for us, we should seek to become perfect in Christ” (The Great Controversy, p. 623, 1888). The character of Christ stamped upon the soul is the only fitness for the kingdom of glory. How does the love of God govern this entire prophetic plan?
HOW DOES LOVE GOVERN ALL?
The love of God stands as the governing principle of the entire prophetic plan from Eden to the New Jerusalem. He measured the seventy weeks in mercy and stretched the two thousand three hundred days in long-suffering. Every milestone reveals the patient pursuit of Heaven for the salvation of fallen man. The investigative judgment itself is an act of love, for it vindicates the righteous and demonstrates the justice of the divine decisions. The cross stands at the very center of prophetic time, and the cross is the ultimate revelation of love. Even the closing acts of judgment will magnify the love that pleaded with sinners until probation’s last hour. John declared the divine essence, “He that loveth not knoweth not God; for God is love” (1 John 4:8, KJV). The same apostle continued, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). Paul magnified the proof, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). The Saviour Himself revealed the highest measure, “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13, KJV). Jeremiah recorded the eternal pledge, “I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3, KJV). The Psalmist celebrated, “O give thanks unto the LORD, for he is good: for his mercy endureth for ever” (Psalm 107:1, KJV). In Steps to Christ we read, “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, p. 21, 1892). The inspired pen continues, “God is love. His nature, His law, is love. It ever has been; it ever will be” (Patriarchs and Prophets, p. 33, 1890). Through inspired counsel we are told, “Christ came to reveal God to the world as a God of love, full of mercy, tenderness, and compassion” (The Ministry of Healing, p. 25, 1905). Sr. White further declares, “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” (The Review and Herald, June 20, 1893). A passage from Patriarchs and Prophets reminds us, “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” (Patriarchs and Prophets, p. 739, 1890). The prophetic messenger affirms, “Every manifestation of creative power is an expression of infinite love” (Patriarchs and Prophets, p. 33, 1890). Love is therefore the alpha and the omega of every prophecy and every promise. Are you ready for the appearing of the Lord?
ARE YOU READY FOR HIS APPEARING?
The closing question of every prophetic study returns to the personal heart of the reader. Are you ready for the appearing of the Lord in the clouds of heaven? The work of the investigative judgment is hastening to its close, and the door of mercy will soon swing shut forever. Every soul must now decide whether to receive the seal of God or the mark of the beast. There can be no neutrality when Michael stands up to deliver His people. The hour calls for a decision as fixed as Daniel’s, a faith as constant as Stephen’s, and a love as warm as the disciples’ on the day of Pentecost. Time is short, and the King is at the door. Paul issues the urgent appeal, “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 Saviour warns, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:36, KJV). Peter exhorts, “Wherefore the rather, brethren, give diligence to make your calling and election sure” (2 Peter 1:10, KJV). The same apostle adds, “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?” (2 Peter 3:11, KJV). The Lord pleads through the prophet, “Seek ye the LORD while he may be found, call ye upon him while he is near” (Isaiah 55:6, KJV). The final invitation rings out, “And the Spirit and the bride say, Come. And let him that heareth say, Come” (Revelation 22:17, KJV). In The Great Controversy we read, “While Jesus is pleading for the subjects of His grace, Satan accuses them before God as transgressors. The great deceiver has sought to bring them into skepticism, to lead them to lose confidence in God” (The Great Controversy, p. 484, 1888). The inspired pen continues, “Are we, as a people, asleep? Oh, that the young men and young women, all over our land, who have a knowledge of the truth, would awake and consider what they might do!” (Testimonies for the Church, vol. 6, p. 446, 1900). Through inspired counsel we are told, “Today, if ye will hear his voice, harden not your hearts” (Hebrews 3:15, KJV; quoted in The Great Controversy, p. 491, 1888). Sr. White further declares, “The judgment is now passing in the sanctuary above. For many years this work has been in progress. Soon—none know how soon—it will pass to the cases of the living” (Testimonies for the Church, vol. 5, p. 692, 1889). A passage from Early Writings reminds us, “Get ready, get ready, get ready” was the cry of the angel to the slumbering church (Early Writings, p. 119, 1882). The prophetic messenger affirms, “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, vol. 8, p. 28, 1904). Lift up your eyes today, fix your faith upon the Mediator above, and live like Daniel until the great Prince stands up.
For more articles, please go to www.faithfundamentals.blog or our podcast at: https://rss.com/podcasts/the-lamb.
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?
If you have a prayer request, please send it to the following email: prayer-M@rvel-usa.com. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.
FAITH FUNDAMENTALS IN PROPHECY 
Leave a comment