Michael Stands Up 2 | Dr. Conrad Vine

And so, here we are. All right. So, so far um we’ve looked at what have we looked

at so far and get this here. All right. So, so far we’ve looked at the certainty of the

judgment. Uh so far we’ve looked at what have we looked at the the certainty of judgment. When does Michael stand up after the time of the end? Who is the

Michael that stands up? It’s Jesus Christ. And we looked at the parallel prophecies in Daniel 789 10-12. So now we’re going to come to the location of

the judgments. And someone mentioned to me um at lunchtime that many Adventists don’t have the assurance of salvation.

And one of the reasons why they don’t have the assurance of salvation is because when we talk about the pre-advent judgment, the preacher says,

um, I I are you are you ready for when your name comes up in the heavenly judgment? And people think, well, no,

I’m not. And so this just just causes like fear to take over in their hearts.

And actually, I think that the pre-advent judgment is really wonderful news for God’s people because it means that at that point, the sealing is complete and you are sealed and safe in

Christ through the final crisis, the outpouring of the seven final plagues, the Jacob’s time of trouble, and what you have to look forward to is eternity

with God. So, I think it’s it’s um it’s a wonderful part of the gospel. Um and it doesn’t it doesn’t breed un um uncertainty in my mind. To me, it’s the

assurance that God will take care. I’m sealed in God’s kingdom before Satan can do his worst to God’s saints. And so,

we’re going to be looking right now at the question of the location of the judgment. And so, the location of judgment is pretty clear in the

scriptures. We find this in Daniel chapter 7. Now, in Daniel chapter 7, and we’re familiar with the four beasts that come out of the sea in Daniel chapter 7,

but if you break down Daniel chapter 7, there’s a pattern in it, and the pattern is repeated three times. You have the little horn, then you have the judgment,

then you have the second coming. And you may think that’s the pattern of the whole chapter. Actually, it’s that pattern is repeated three times within

that chapter. So, if you see the same pattern and sequence of events repeated um the same three times in a chapter,

then you know that this is really important. Yes. Uh if it happens once, it’s important. If it’s twice, like the neon lights are flashing. if it’s hap if

it’s repeated three times then God’s kind of like proverbial like slapping around the cheeks and say wake up you know this is important and so you’ve got this this sequence um this three-fold

sequence that happens three times in Daniel 7 we have the little horn then you have judgment and then you have the second coming of Christ and so this

clearly is a very important um uh uh sequence of events in the book of Daniel chapter 7 and uh so we’re going to look

in a bit more detail um at uh the actual the bit of talks about judgment. So judgment here, judgment here, and

judgment here. If you look at the three verses that talk about the judgment, there they are. There it’s Daniel 7 9-10, Daniel 7:22, and then Daniel 7:26.

And these are the the three little um um passages that focus on judgment within those that three-fold sequence of little

horn, judgment, and then the second coming. And so, uh, the first passage that talks about judgment of those of those three passages about the heavenly judgments in Daniel 7 is in verses 9-10.

And it says there um, I beheld, let me, it’s easier for me to read in my Bible here. So, um,

bear with me as I as I find it here.

So, Daniel 7 9-10 and you can follow me on the screen. And it says, “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. His flame, his

throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from him. Thousand

thousands ministered unto him, and 10,000 times 10,000 stood before him.

The judgment was set, and the books were opened.” And so according to this passage here, the judgment takes place

before the throne of God, which means it’s not in Upper Columbia Conference or Michigan Conference. Yes, it’s a fair

conclusion to that. Um, this is taking place actually in heaven. That’s the throne room of God there. Daniel 7:22,

you have the second of the three passages talking about the the heavenly judgment. It says, “Until the ancient of days came and judgment was given to the

saints of the most high and the time came that the saints possessed the kingdom.” I just want you to think about that. Judgment was given to the saints of the most high.

That’s good news.

Like if you know that you’re innocent, you just want your day in court to prove your innocence.

Yes. If you’re guilty, you don’t want your day in court to come quickly at all. But if you know that you’re going to be considered innocent by the judge,

you want your day in court. And so this this verse tells us that judgment was given to the saints of the most high.

And uh then the third passage is Daniel 7:26 which says, “But the judgment shall sit and they shall take away his

dominion, that is the little horn power to consume and to destroy it unto the end.” And so, and in this this passage

here, Daniel chapter 7, the these three these three passages in Daniel chapter 7 that deal with the pre-advent judgment, we discover that the location of the

judgment is the throne room of God in heaven itself. It’s not here on planet Earth. It’s going to be in heaven above.

And so, um, it’s going to be before the throne of God. And around the throne of God are myriads and myriads and 10 thousands upon 10 thousands of angels.

And that’s really important because if you go to any courthouse in America, there’s always a public gallery unless it’s a FISA court.

But other than the FISA courts, there’s a public gallery for every court in America. And why is that? Because if if there is not the opportunity for the

people to see justice being done, people will question whether justice was done.

And so you have the you have the press gallery, you have the public gallery.

And when God does his pre-advent judgment, it’s not something he does in seclusion within the godhead. He does it in front of myriads and myriads and 10

thousands time tens times 10 thousand times 10 thousands of heavenly angelic beings. So that the entire universe

knows that God’s judgment judgments are true and just. There can be no question about God’s character or the nature of his jud of his government or about the

justice of his decisions. And that’s important for us because when we get to heaven in the millennium and we want to understand why I’m saved and my maybe my

child is lost, I want to understand that God’s judgments are true and just. And it’s interesting that in the Bible,

every tear is wiped away only occurs in Revelation 21, not in Revelation 20 during the millennium. It implies that

there will be tears in heaven as we we kind of grieve those we’ve we’ve lost and who we’ve loved. Um, but we’re also understanding the justice of God’s

judgment um, for eternity. So, what have we learned so far about this morning and just now? We’ve learned that the the

pre-advent judgment takes place in heaven. It involves the opening of books. It doesn’t say the book of life here, but it does involve the opening of

books. It’s before God on his throne with myriads of angels in in attendance.

We know that the judgment of God’s people begins sometime after the 1260 years or after 1798 AD. It happens in

what the Bible calls the time of the end. It concludes with God’s judgment and destruction of the papacy. And this

happens just before Michael stands up, which ushers in the final time of trouble, Jacob’s time of trouble, and the second coming. So that’s what we’ve

kind of figured out so far about Michael standing up and when it takes place in the flow of salvation history. So we’re now going to look at the question of the timing of the judgment.

And um the question of the timing of the judgment was really essential for the advent movement for the Millerite

movement in the early 1840s coming up to 1843 and 1844.

So, um, we’re going to look now at the the the timing of that pre-advent judgment. So, we’re going to start out

by looking at Daniel chapter 8, and this is the one that discusses the a time element relating to that judgment in

heaven. So, Daniel chapter 8, you’ve got the the the ram, which represents Persia, and the goats that represents Greece. And so you got Daniel 7, you got

Babylon, Meo, Persia, Greece, uh, pagan Rome, and uh, then judgments in heaven, then the second coming of Jesus. Daniel

2 is the Nebuchadnezzar statue, Babylon, Meo, Persia, Greece, pagan papal role, Rome, then the second coming of Christ.

But that doesn’t have the judgments in heaven. But in Daniel chapter 8, um, we have much more detail here on the

pre-advent judgment that we don’t have in Daniel chapter 2 over here. But you’ve got Meo Persia, you’ve got Greece, you’ve got the horizontal, then

the the vertical um dimensions of Rome in Daniel chapter 8 here. And then you come to the question of the cleansing of

the sanctuary after 2,300 days or 2,300 years. So um that reference to the

cleansing of the sanctuary um that refers back to the Old Testament to Leviticus 16. And in the Levitical system, the sacrifices were offered

every uh morning and every evening. And those pointed for those were the daily sacrifices and they pointed forward to the sacrifice of Jesus on Calvary. But

once a year at the climax of the Jewish religious year, there was the day of atonement known as Yam Kapour. And for 10 days before that, there was the feast

of trumpets. And they they would blow the trumpets through Israel for 10 days to to announce to all of Israel that the

day of atonement was coming. And it was a time to put away sin in your life. It was a time to confess sin. It was a time to be reconciled with your brothers or

your sisters because the day of atonement was coming. And in a sense, we’re living through that same period today. You know that the need to be

putting away of sin, reconciling with brothers and sisters, and making sure that no nothing comes between us and a holy God. And so once year at the climax

of the religious year, you had the day of atonement. And that involved the putting away of sin, the aortioning of responsibility of sin to Satan. And the

scapegoat was driven off into the wilderness to die. So the question is what do those 2300 days represent?

Literally in the Hebrew it’s 2300 evenings mornings which is a Hebrew idiom for 2300 days. And if we follow

the principle in these prophecies apocalyptic prophecy that one day in prophecy equals one year in real time as

we experience it that would mean a 2300 year prophecy. And so um if you look at

the um these prophecies of Daniel, you see that there’s a pattern here. So Daniel 2, you you get a vision and then

you get an explanation. And the vision the vision is often in symbol form and the explanation is often in kind of literal form as we understand this and

experience it today. Daniel 7 has the vision of the animals and then it has the explanation in terms of how we’re

going to experience it in the world. And Daniel uh 8, you have a vision, but you only get a partial explanation. In

Daniel 8, when Daniel seeks understanding, the angel Gabriel explains who the earthly powers are.

That’s Greece and Persia. But Gabriel says nothing about the time element, the 2300 days in the prophecy of Daniel 8.

So, uh, Gabriel explains Meo, Persia, and Greece, those two by name. Doesn’t explain the name of Rome. And in Daniel

8, the angel Gabriel gives no explanation for the time element of Daniel 8, which is the 2300 days or 2300

years as we understand as we experience it today. And so by when you go through Daniel 2, then 7 and 8, um you got

vision, explanation, vision, explanation, vision, then partial explanation. But Daniel has no explanation for the 2300 days in Daniel

chapter 8. So what does God do? He gives him another vision in Daniel chapter 9.

And Daniel 9 is the explanation of the missing time element from Daniel chapter 8. You following this? Yeah. So Daniel 9

is perhaps the greatest prophecy on the timing of the coming of the Messiah, the 490 year prophecy, but it’s also the

explanation for the time element that was missing in Daniel 8. You following this? Yes. Yeah. Okay. So vision

explanation, vision explanation, vision partial explanation and Daniel 9 gives the explanation in addition to the prophecy of the Messiah. It also

explains for us, helps us um understand the time element of Daniel chapter 8, the 2,300 years days. So let’s come to

Daniel chapter 9. And this is kind of a hop skip and a jump through this. Um and so what you find is um Greek uh Hebrew

is very um helpful. It doesn’t come through in any English translation, but there are two words used for vision in

the Hebrew. You’ve got hatson up here and you’ve got mara.

And there are two words used through Daniel 8 and 9 for vision. And the clue is in when these words are used. So in

Daniel 8 1 and 2, um this is a vision of Meo Persia. That’s Greece and Rome.

That’s the the goats and the ram. And that’s referred to as Hatson.

And then in Daniel 8:13, um, you got the vision concerning the burnt offering, transgression that makes desolate, and the trampling of the

sanctuary. That’s referred to by Gabriel as hatson in 8:13.

But when Gabriel refers to the time element in Daniel 8, the 2300 days, Gabriel switches the word used for

vision from hatson, which relates to the earthly powers, Greece, Persia, and Rome, paple, and pagan. she um Gabriel

switches to the word mara here um as referring to the time elements of the vision. So when you come to Daniel chapter 9, the first instance word

vision is in 9:21 which is Hassan. And so this is where the angel Gabriel comes to Daniel whom Daniel had seen in the

vision of Daniel 8 to give uh so Daniel says I saw the Gabriel earlier in the vision that that’s Hatson he refers to

but Gabriel says to Daniel I want you to understand the vision and the word that Gabriel uses is mara not hatson because

the hatson the earthly powers of Greece and Persia have already been explained but now Gabriel says understand the vision that is the time element the

missing component of the explanation from Daniel 8 that Gabriel says understand the vision the word used is

mara here and so um that Gabriel comes in Daniel 9 to give Daniel understanding of the time element here mara and mara

of the time element of Daniel 8 because Daniel had already been given an explanation of the earthly power component of the vision of Daniel 8 and

then in Daniel 9:22 and 23 um Gabriel says he comes to bring Daniel understanding of the mara that is the

time element that was not explained to Daniel um from Daniel 8 um 26 and 27 and 13 and 14. So um the clue is in the

Hebrew and um in the English whether it’s the King James or the New King James this we just don’t see these

distinctions and that is why you know it’s it’s worth looking through your Bibles with the Strong’s concordance for instance and you can see these

distinctions coming up for yourself. Uh so you you’ll you all see the logic here how what one vision chapter connects with the rest. Yes. Yeah. I I know it’s

just after lunch and you know you know the blood’s all in our stomach rather than in our heads but are you all following the the logic on this? Yes.

The hats on vision and the mara vision.

So you think of the hats on uh put them up here. Mara, there’s a ministry, I think, based up in the Upper Columbia Conference that works with people in

Kenya and um and seen just miracles out there of prisoners as is a vision of God

and and so so you’ve got these hats on visions. And so Daniel 9 is not just a prophecy of the coming of the Messiah,

one of the most astonishing time prophecies, the coming of the Messiah.

It’s actually giving us the clue to the time element of Daniel chapter 8. um the

the Mara vision the the 2300 days. So let’s come to Daniel 9 and see what it

says. And uh mo many of you are probably familiar with this verse here. It says 70 weeks are determined uh upon thy

people and upon thy holy city. And then you’ve got so this is relating to um your people is Daniel’s people, the Jews, and thy holy city is Jerusalem.

and 70 um 77s here. Uh the the King James has weeks because it translates as

seven as a week, but the Hebrew is 70 week 77s. So um 7 seven days is a week.

So 77 70* 7 is 490. 490 days is 490 years in prophecy. So there’s a time

period of 490 years uh determined uh the Hebrews actually cut off from or cut out from like cut something out of a piece

of cloth for the Jews and for your holy city. And then Gabriel gives three couplets.

And the first one here applies to the the Jews themselves is that God gives the Jews 490 years to

finish transgression and to make an end of all sin. So God gives them 490 years to um gain victory over sin and develop

a righteous society. That’s the time period he’s given them. Then the next couplet relates to what God is going to do at the end of those 490 years. He’s

going to make reconciliation for iniquity and to bring in everlasting righteousness. So that’s the responsibility of the Jews in red there.

That’s the responsibility of God there in black. And here is this is the result. So if God does his part and the Jews do their part, that’s the natural

result that’s going to come. And so the anointing of the most holy is the start of Christ’s high priestly ministry after

his ascension to heaven for instance. So you’ve got these three couplets. This is responsibility of the Jews. This is responsibility of God. And this is the

outcome. If God’s people collaborate with God, then there are blessings actually for all of humanity. And so this is the summary of of the Daniel 9

vision in found there in Daniel chapter 9 and 24. So um when do those 490 years

begin? So I’m not going to go through all the history now but in in Ezek Ezekiel chapter 1 there’s a command to rebuild a decree to rebuild the temple.

So when Cyrus came to the throne of Persia um he issued some decrees and the first decree was to rebuild the temple

and that took place in 538 BC and that’s when they sent Zerubbabible back to Jerusalem to rebuild the temple. There

was a second command given in Ezra chapter 6 in 520 BC. Um but that was also just to reemphasize the command to

rebuild the temple. But then you have a decree from Artis Xerxes in Ezra chapter 7 7-26 and that’s the command not just to

rebuild the temple but to rebuild Jerusalem. So the command to rebuild Jerusalem starts at the um this the from

the going forth of the command to restore and rebuild Jerusalem. So the first two decrees from the Persian kings were to restore the temple and so that

doesn’t meet the criteria here. But the command to rebuild Jerusalem um took place in 457 BC. So that’s the starting

point for this prophecy. So Daniel 9:25 says 69 weeks. Oh, let me see. Uh oh no, I’ve got this wrong. says, “Know

therefore and understand that from the going forth of the command to restore and rebuild Jerusalem until Messiah the prince shall be seven weeks and three

score and two weeks the street shall be built again and the wall even in troubleless times.” So we’re focusing just on the time element here this

afternoon. So you’ve got from the command to rebuild Jerusalem unto the Messiah the prince shall be seven weeks

and three score weeks and two weeks. So seven and three score is 67 and two is

69 and 697s is 483. I am not a mathematical wiz, but I’ve just looked at this for so many years. It’s kind of

like the neuro the the neurological pathways are just going to just runs along there. But this is 483 years here from the command to rebuild Jerusalem

until the Messiah, the prince. And the Messiah is the anointed one of God. Uh that’s that’s important. So we see we

ask ourselves the question if the command tree build Jerusalem was 457 BC and you go forward 483 years you get to AD27.

So what happened in AD 27?

The baptism of Christ. And how do we know it was the baptism of Christ?

Because there’s a a verse filled with historical information in Luke chapter 3.

And um these days um you everybody here has a birthday. Yes.

Yeah. We all have a birthday. The older we get, the more we tend to forget our birthday. Um have you noticed that time goes faster the older you get. So if a

child goes from one year to two year, that extra year represents 50% of their life. And if you go from 50 to 51, that

extra year only represents 2% of your life. So time compresses the older you get and it just goes faster. And um so

uh uh so when each of us has a birthday, but back in those days they didn’t have the calendar that we have today. And so they measured time by who was on the

throne at the time. So if we were to use measure time today the same way that the time the Jews did in the time of Christ.

Let’s say that you were born in in 2008 in America, it would be said that you were born in the first year of the presidency of Barack Obama.

Okay? And if you were born in 2020, say March 2020, you were born in the first year of the presidency of Joe Biden.

And if you were born in 2022, you were born in the third year of the presidency of Joe Biden. Okay? So that’s how they

calculated um the birthdays and significant dates. You’d look at the the who was on the throne at the time. And

there are certain dates as you go through archaeology um such as Rammeses II and Nebuchadnezzar. As you look

through the last like 4,000 years of history, archaeologists use certain dates as like fixed reference points because all the evidence for them is

there. So Rammeses II, the 19th dynasty of Egypt, Nebuchadnezzar, those are sort of key dates throughout um all secular

history as well because um all the other dynasties of Egypt revolve around the 19th and Rammeses. And so here in Luke,

Luke is a historian and Luke is is thinking as a man of his era. And so he wants to nail down the fact that Jesus

came in the fullness of time for his baptism.

And so he gives so he says to you now in the 15th year of the reign of Tiberius Caesar.

And if you’re living in Rome, that makes sense because the reign of Tiberius Caesar um Tiberius um he came to the

throne um in 12 AD. He was a co-ruler with Augustus Caesar from 12 AD. So if

you add 15 years to 12, you get AD 27 as and this chapter here is dealing with the baptism of Jesus by John the

Baptist. So this takes place in the 15th year of the reign of Tiberius Caesar.

But if you happen to be living in Judea, this happened when Pontius Pilate was the governor of Judea. And if you happen to be living in in um Galilee, it’s when

Herod um this is not Herod the Great, it’s his son was the tetrarch. The word tetrarch is the ruler of a fourth

because the when Herod the Great died, they split the kingdom of of Israel or Palestine into four parts. So Herod was

the ruler of a quarter of Herod the Great’s ruler um kingdom. He was in Galilee and his brother Philillip was the tetrarch of Ita and that’s over the

river Jordan and Trachonitis and if you happen living in the Abalene area is when Lysanius was the tetrarch there and it’s when Annus and Caiaphas if you’re

living in Jerusalem and following the Jewish religious calendar it’s when they were in the wilderness uh in in high priests and the word of God came to John

son of Zacharas. If you’re in the Levitical families you will have known when this happened as well. So Luke is giving us all these historical

characters. So if you’re a Roman in Rome, if you are living in Galilee, if you’re living in Judea, if you’re living beyond the Jordan, if you’re living in

Jerusalem, and if you’re in the priestly family, or if you’re in the Levitical families, you have a point of reference in the in these two verses here. What

Luke is making sure is that nobody can dispute that Jesus of Nazareth was baptized in AD27. That’s the point of all this history.

That’s why it’s given to us. And so that nobody can doubt that Jesus was born exactly um in the fullness of time.

Galatians 4:4 says when the fullness of time had come, God sent forth his son.

And this is the fullness of time, but 483 years from the date of the command to rebuild Jerusalem to the baptism of

because it says unto the Messiah, the prince. It’s not to Jesus as a boy in the temple. This is the Messiah, the

anointed one. And uh Jesus was anointed with the Holy Spirit at his baptism.

Yes. In Matthew chapter 3 there, the Holy Spirit came down upon him. And so Luke 3 make sure that we we know the

date for that. So the Messiah comes in AD27 in the 483rd year of Daniel’s uh 9th chapter, the 490ear prophecy. And

Daniel 9:27 describes what the Messiah is going to do. Says he shall 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. And for the overspreading of abominations he shall make it desolate even until the

consummation and that determined shall be poured upon the desolate. So we’re not going to go through a vers a word by word explanation of this verse here.

Other than to say is that the Messiah will confirm. This word confirm means make strong. It’s like this is God’s last appeal. He’s going to confirm the

covenants that he has with his people as the people of Daniel um for one week and it’s um for one week. So from AD27 one week forward is AD34.

But in the midst of that week, so in halfway through that week would be Passover AD31. That’s the death of Christ. He shall cause the sacrifice and

the ablations to cease. So the the temple rituals are going to come to an end at the death of Jesus in AD.31

Passover time in the midst of the 70th week. Okay. So this this this first passage is exactly what happened um in

in in the life and death of Jesus. But he made the covenant with many not for three and a half years but for one week.

And so what happened at the end of the week? Well, this is when Steven was stoned. But if you look in Acts chapter

7 and Acts chapter 8, it doesn’t give the date for when Steven was stoned. So, how do we know that Steven was stoned in AD.34?

That’s the question. Yes, because that’s the 70th week. And so, I don’t have these texts on the screen, but we’ll run this from memory. They’re just a couple

of verses you need to look up. This is kind of like a jigsaw puzzle in the New Testament. So if you have your Bibles, go to Galatians 1 and to find out the

date of the stoning of Steven, whether it was AD.34 or not, go to Galatians chapter 1 and Paul Galatians 1:2, uh

Paul’s speaking autobiographically about his life and he describes his conversion on the road to Jerusalem.

And after his conversion in the on the road to Jerusalem he says in Acts uh sorry Galatians chapter 1 and

verse 18 he says then after how many years? 3 years I went up to Jerusalem to see

Peter and abode with him 15 days. So Paul’s first visit to Jerusalem after his conversion was 3 years after his

conversion. He then says in Galatians chapter 2, he then says, “Then 14 years after I went up again to Jerusalem with

Barnabas and took Titus with me also.” Do you see that? Galatians 2:1.

So the Paul’s first visit to Jerusalem was 3 years after his conversion. And his second visit to Jerusalem was

another 14 years, which is 17 years in total. So Paul’s first and second visits to Jerusalem were were um three and 17 years respectively after his conversion.

Now the the second trip, the second time he goes up to Jerusalem is just just before his second

missionary journey. And you find that uh in in Acts chapter 16 there. And in Acts chapter 16, we find Paul in Acts sorry,

Acts chapter 18, we find Paul in verse 12 um in Greece.

It’s on his next missionary journey after his second visit to Jerusalem.

And so we find Paul in Greece and it says there acts 18:12 now when

Gallalo was the proconsul of Akaya or the deputy of Akaya that’s ancient word for Greece the Jews made insurrection with one accord against Paul and brought

him to the judgment seat that’s the judgment seat of Gallo he was the ruler Roman governor of the uh the Roman

govern uh province of Greece so 17 years after his conversion Paul makes the

second trip to Jerusalem. Then he goes off on his next missionary journey. And on that missionary journey, he stands before Gallo, the proconsul of Greece.

And the Bible doesn’t say this, but we know from archaeology because people when they died, they put on the tombstones the year of the governor when

they when they died. We know that Gallia was the proconsul of Greece in AD51.

So Paul stood before governor of Greece in 1851 um at least 17 years after his conversion.

So you take away 17 from 51 and what do you get? 34.

That’s that means that the stoning of Steven took place no later than AD.34.

That would be the dating of the of Saul’s conversion. So you have to do a bit of like detective work to figure out

this. But um on with the Messiah Prince Christ, he confirmed or made strong his covenant with the people of Israel um

for um for the last week from AD27 to AD34. Um Steven was the last appeal of God to the Jews uh to be his covenant

people before they stoned him. And by the midst of that week um Christ caused all sacrifice to end through his

sacrifice on Calvary. And so this this phrase here 70 weeks are determined upon thy people.

The 490 years that word in Hebrew is is cut off or cut off from.

The question is what is it cut off from?

Well, remember that Daniel 9 is an explanation of the 2,300 years of Daniel 8, the time element of that vision.

So the 490 years are cut off from the 2,300 years prophecy. And the 2,300year

prophecy starts in 457 BC, which means that the cleansing of the pre-ad the pre-advent judgment begins in 1844.

That’s how we get to 1844.

Now, um, let me just see here. I get lost on these slides. So

anyway, that’s why the first angel’s message says um and I saw another angel flying in the

midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people, saying

with a loud voice, “Fear God and give glory to him, for the hour of his judgment is come.”

Now the hour of his judgment is come. um this is uh the way this is phrased in the Greek that this the moment has now

arrived. So this prophecy here makes no sense in say 1250 or 1650 or 185 1805.

But once you get to 1844, that’s when the first angel’s message starts to make real sense because the hour of his judgment has come. This is

the pre-advent judgment beginning in 1844.

And it’s a jud it’s a judgment that affects every living being that’s lived through human history. And so um we are

the response is we are called to worship God that made the heavens and the earth and the sea and the fountains of water.

So part of the response is to worship God. We are to worship God as the creator. And when it says fear God and give glory to him, what does giving

glory to God mean in the book of Revelation? Well, in Revelation 16 when it talks about the seven final plagues, it says um when they suffer under the

sun, it says they neither gave glory to God nor repented of their sins. So, Revelation 16 parallels giving glory to

God with turning away from sin. So, to fear God means to reverence God, worship him as as our creator. We’re moral

beings created in his image. And to give glory to him means that we live lives that reflect his perfect will. We’re

turning away from sin. And so um you have this this call to worship at the beginning of the pre-advent judgment in

1844. So Revelation 12 is an overview of the conflict between um Christ and Satan. Revelation 13 is how Satan

attacks God’s people through the papacy and through America, the sea beast and the land beast. Then Revelation 14 is God’s response and he sends out three main three angels or three messages.

God’s last message of mercy to a dying world. And you may say, well, 1844, it doesn’t, you know, how do we know that something significant happened in 1844?

But we know it from scripture, but we also know what Satan was doing in 1844.

Satan was running interference on this first angel’s message. Because when God was calling the world um the hour of his

judgment has come to worship God as the creator, that was the very year that Charles Darwin published his theory of evolution.

which does away with God as the creator, denies there is a creator God and says that we’re just slime, random bits of

slime and we’ve crawled out of the ocean and uh now that you know um we there is no god but nature is red in tooth and

claw. Now um Charles Darwin published his first essay called the theory of evolution in 1844

exactly the same year that the hour of God’s judgment has come and humanity is called to worship God as the creator. So

Charles Darwin publishes uh the theory of evolution in 1844 and then a couple of years later in 1859 he had his most

famous work which we read in our schools today called on the origin of species.

So we know that 1844 is significant just because of what Satan was doing at that time. We had these theories coming up.

The book Bible says fear god and worshippers as the creator because the average judgment has come. And Charles Darwin comes out in 1844 with the idea

that there is no God and there is no creation and we’re not morally accountable to any being and we’re the top of the evolutionary pyramid and we are the biggest animal in the jungle and

there is neither right or wrong and nature is red in tooth and red in claw and we no longer live in a cosmos with a creator. We live in a random universe

with no no meaning or purpose and morality no longer exists. And in the Christian worldview, death is the last

enemy to be defeated. But in the evolutionary worldview, death is to be celebrated because that is the means by which we achieve evolutionary progress.

The more death, the better because that winnows out the weak in evolutionary thinking. Now,

just so you know, this really is satanic.

Um, even though our children are taught evolution in school today and they’re taught about the book origin of species, what our children are never told is the full title of that book.

And the full title of that book is this. It’s on the origin of species by means of natural selection or the

preservation of favored races in the struggle for life. What did Charles Darwin mean by that?

Well, according to the theory of evolution, if if if my hand if this represents the the human race here, I shouldn’t do this because the I’m going

to give you the bird if I do this. So, all right. Okay. So, please forgive me if I’m about to do, but you have you

have these four like you have like Africans and Europeans and Asians and and let’s say Latinos here, okay?

They’re the like that these different ethnic groups within the human species.

But according to evolutionary theory, the species doesn’t evolve at a uniform rate. Different parts of it evolve at different rates. So, at any one moment

in time, one part of that species is further ahead than the others. Look at this. This one is I got the longer. This finger is longer on me. I’m sorry. So

this finger is longer. So I’m not going to give you the bird today. So this finger is longer. So they are more better suited to the environment and

they’re worthy of surviving. So if they’re if they are further advanced then this part and this part and that part of the human species

has gone and you’re just left with that little finger there. All right. So that the point about evolution is that the species doesn’t evolve uniformly. So

Darwin argued in the origin of species he said that the favored races are the white Europeans and because they’re better more advanced

technologically sociologically financially economically and so forth.

Therefore they have a moral duty to kill the rest of the spe part of the human race because they’re using up resources that should go to the most advanced part

of the human race. That’s why he called the book the preservation of favored races in the struggle for life. And the

last chapter of origin of species is where he explicitly articulates what we now call scientific racism. So when the

German Empire invaded Namibia, southwest Africa as it was called then in about 1898, 1890, they systematically wiped

out the indigenous people, the hot and tots and the other groups down there because they viewed them as being less advanced. They had a scientific responsibility to kill these subhumans.

And when Adolf Hitler invaded the Soviet Union, he said, “The Russians are submentioned. They’re subhuman. We have a responsibility to kill them so that we

have laban’s realm or living room for the more advanced German race.” So you see the outworking of of scientific

racism through human history. And so um whereas for for um Charles Darwin, death is the evolutionary uh is the engine of

evolutionary progress. And the more death the better. For the Christian um death is the last enemy that will be defeated and has been defeated at

Calvary. And uh for the uh for the evolutionary scientist, we are not all equal because some parts of the race are

more advanced than others. But from the Christian worldview, we are all created in the image of God, therefore having equal dignity and worth and value. So

this is what was happening in 1844. You will then have following shortly afterwards from that you have Sigman Freud. Now he wasn’t born in 1844 but he

was born in 1856 but he was the founder of psychoanalysis a theory of how the mind works. And he argued that his

contemporaries in Europe were repressing their true intimate desires and that leads to neurosis and if you and if you repress your physical or or sexual

desires this leads to neurotic behavior and mental breakdown. And so the solution to this for Sigman Freud is that people must be free to express all

their physical desires because anything that restricts it leads to mental health problems. According to Sigman Freud, you’re a product of your genes and

there’s no room for God, sanctification, or morality. So Sigman Freud laid the groundwork for the sexual revolution that today has led to pain and

brokenness and despair for millions of people.

And the Christian response to this is we’re not pre-programmed automatons, but we can be born again to become a new creation and Jesus gives us the power to

break our genetic chains. But then at the in 1844, you also have Karl Marx

and um he was busy writing in German in in London, sorry. Um Karl Marx, he was known for never taking a shower. Um his

wife called him an evil nave and a devil. He was known for his domestic violence. He would never wash his body.

He was covered with sores. Um he wrote about he he argued that the state should take all t all somebody’s property when

they die. But he basically bullied his parents every few years for money so that he could live. He was a really obnoxious character. Um but and his wife

called him a nave and a devil and he didn’t care for his children. But he published a pamphlet in 1848 called the communist manifesto. Then he published

Das Capal which um collectively holds what we now call Marxism. So how human societies developed through class

struggle and his atheists theories were not driven by um a lack of belief in God. If you read Karl Marx’s poetry he was enamored of the ser of the serpent.

He loved the serpent. Um he worshiped the serpent. Not you don’t find it in his economic theory but you find it in his poetry. Karl Marx was a worshshiper

of Satan which explains why he had such a hatred of Jesus Christ and the followers of Jesus Christ and it was his

theories in the 20th century led to the murder of over 110 million people alone not counting deportations and all the

rest of it but um there was the communists Joseph Stalin there was Mount Satang and there were the Nazis and

people say well the Nazis are right-wing well have you ever asked yourself what does Nazis stand for it’s the National Workers Socialist Party.

It’s that’s what the acronym stands for.

So even though we think of the Nazis as being far right, the actual the acronym for Nazi is the National Arbiter

Socialist Party. And so it’s the Socialist Party of Germany um that we say is far right, but they were actually they and the and the and the communists

of Soviet Union were actually closer together than they’d like to admit. Then there was Mount Satang who killed approximately 60 plus people. Then you

get the killing fields of Cambodia with another couple of million people there.

So Karl Marx’s theories in the late 20th century um led late 19th century led to the deaths of um over 100 million people

in the 20th century. This guy’s theories led to the sexual revolution and the breakdown of the nuclear family that we

experience. This guy’s theories lead to the racism that we see in society today.

Let me be blunt. You cannot teach children evolution in school and then be act surprised when they act racist towards each other.

If you teach evolution, you’re teaching racism. It’s as simple as that. You cannot have evolution and not come to logical conclusion that one part of the

human race is more advanced than another because that’s the whole theory of evolution. So and then you have in the religious sphere in 1844 you have the

arrival of a self-proclaimed messiah in Iran called the Bab and he established the bahigh faith and you also have in

1844 in America you have Joseph Smith who established the Mormon faith he claimed to receive revelations from the angel Moroni in 1844.

So just as um the the Bible speaks about the 2300 days and the pre-advent

judgment begins in 1844. So you see an upsurge of al alternative theories and ideologies that captured the attention of much of the world from 1844 onwards.

like Satan’s running interference and people have died and killed in the millions for these ideologies

while ignoring the fact that in 1844 from the time that Charles Darwin published his first theory of evolution um and then 1848 to KL Marx a couple of

years later then Sigman Freud that Satan’s been running into interference and putting these alternate theories and ideologies and faiths out there all of

which are designed to take people away from faith in Jesus Christ.

So, we are living today in the hour of God’s judgment.

We are called to worship God as God commands.

Let’s deal with the question of who is to be judged in the pre-advent judgment.

So, we’ve looked at where does the pre-advent judgment take place and where does it take place? On earth or in heaven above?

It takes place in heaven above. And what year does the pre-advent judgment begin? 1844.

And you see that in this in the third woe, actually the seventh trumpet. It says, “Now has come the time for judging the dead.” You see that in the seventh

row in Revelation. Um, and it’s uh is before God and Michael or the Jesus Christ. And we’re now going to ask the

question, who is to be judged? Uh, that’s kind of the most maybe one the most important question for us today. Am I in this judgment or not? And so let’s

ask ourselves a question. So the first answer is um the first person to be judged effectively is actually God himself.

Why do we say this? Because the great controversy or controversy.

You know, there’s a lot of soccer fans in America right now. They’re posting on social media about eating going to Bies and um you seen those videos? Yeah. and

they’re eating these beef burgers and whatever and they’re pretending that they’re in heaven when they eat these things. I don’t know why, but the food must be really bad in England. Well, it

really is, but um anyway, um I’m not sure why I’m speaking about this. Oh, yes. Uh

it’s something about judgment. Yeah. So, people have sat in judgment on America from overseas. They come to America and they’re delighted at what they find.

It’s an amazing phenomenon that we’re seeing. But the great the first thing about the great the pre-avent judgment is God himself and his character is on

trial. See is God a God of love or is he a dictator who rules by fear? And part of the God’s vindication in the

pre-advent judgment of his character is the way that he conducts the judgment itself. One of the things we’ve already looked at is that the the ark of the

covenant that the Moses built and was in the temple of Solomon, you had two cherubim like covering angels. And where

were those cherubim in the on the on relation to the ark of the covenant?

They were on top and they were looking down. Yes, they’re looking down. So they’re looking down at the mercy seat, the seats of judgment. So that that the

the the position of those two angels represents the the interest of heavenly beings, angelic beings, and the unfallen

worlds in how God conducts his government and whether God is true and just in his judgments. And so those those two cherubim are looking down.

That’s like the public gallery in a modern day courtroom. We saw early in Daniel chapter 7 that the books were opened and the throne of God was set up

there. The ancient of days came and there was 10 thousands upon 10 thousands and thousands upon angels were in attendance and the books were opened.

What this tells us is that when God does judgment, it is not hidden but it is for the whole universe to see. Or to put it

another way, God has nothing to hide in the final judgment.

Romans chapter 3 and verse 4 says there God forbid. Yeah, let God be true that every man is a liar as it is written

written that thou mightest be justified in thy sayings and mightest overcome when thou art judged.

Now Paul is here is actually quoting from Psalm 51:es 1-4. That was David’s psalm of sorrow when Nathan confronts

him about Ba Sheba and the murder of her husband Uri the Hitittite. And David is referring to the blotting out of sin and

God’s mercy being poured out upon the repentant sinner in God’s judgment. That’s what Paul is talking about here.

So when God’s judgment is complete in the pre-advent judgment, Revelation 16:5 has a commentary from the angelic beings in heaven. And this is what they say.

It says, “And I heard the angel of the waters say, thou art righteous, O Lord, which art and was and shall be, because

thou hast judged thus.” So this is a commentary in heaven from uh an angelic being on the pre-advent judgment. For

they have shed the blood of saints and prophets, and thou has given them blood to drink, for they are worthy. And I heard another out of the altar say,

“Even so, Lord God Almighty, true and righteous are thy judgments.” And this is a commentary in heaven of how the

angelic beings understand God’s judgment, the pre-advent judgment that God’s judgments are true and just. So,

we aren’t there for the pre-advent judgments up in heaven literally, but the angels are there and the unfallen worlds are watching. And their

commentary in Revelation 16 when the pre-advent judgment is over is that God’s judgments are true and just. And we we are given this in vision so that

we can have the assurance down here today as we live through the pre-advent judgment that the the judge of the universe, he is true and he is just and

the the watching universe and the watching angelic beings, they have no question as to the just the justice of God’s decisions.

The second uh subject or object of the judgment is actually the saints of God themselves.

We find this in Daniel 7:22.

It says, “Until the ancient of days came, that is God and judgment was given to the saints or for the saints of the

most high and the time came that the saints possess the kingdom.” So in the pre-advent judgment, there is a vindication of the saints of God.

It’s not a a torture of the saints of God. It’s not a um you know all point an examination of every part of your body.

You might say I once made a joke in a German airport. I shouldn’t have made a joke in a German airport. I received a full body exam after that joke. I’ve

never made that joke again because it was very unpleasant experience. Um, but I I know what an all body examination feels by from the authorities and it’s very unpleasant.

And this passage here tells me in the pre-advent judgment, God isn’t looking

to condemn the saints. There’s judgment from God. This is a passive. It’s a divine passage. So God gives his judgment. It’s for or to the saints of

the most high. So in the pre-advent judgment, the saints come into judgment, but they don’t come into condemnation.

So they come into crisis or judgment.

That’s a Greek is crisis, but that’s the Hebrew here. But we come into the pre-advent judgment, but we don’t we’re not we don’t come leave it as condemned as sinners with eternal judgment.

Judgment is given for the saints of God.

That’s why I look forward to the concept of the I love the concept of the pre-advent judgment that it’s it’s my day in court. Not that I’m a sinner, but I’m clothed in the righteousness of

Christ. And so, therefore, I’ve got nothing to fear from the pre-advent judgment. Um, so, um, Satan may accuse

the saints in Zechariah 3:1-5. Satan is the accuser of the brethren. Um, but to Satan, we are lost sinners, but to God,

we are brands plucked from the fire. And how does God vindicate his saints? Well, Isaiah 61:10 says, “I will greatly

rejoice in the Lord. My soul shall be joyful in my God. For he hath clothed me with the garments of salvation. He hath covered me with the robe of

righteousness. As a bridegroom deck himself with ornaments, as a bride adornneth herself with her jewels. You

the Jews had a debase among the rabbis like is every bride beautiful?

And objectively no. I would say no to that.

Um some people just look better on their wedding day than any other day of their life. But anyway, uh some Jewish rabbis said every bride looks beautiful if only

on her wedding day and and other people said that some brides a bride objectively are not beautiful at all. Um

so the Jews had this debate about whether a bride was beautiful or not.

But this passage here um talks about that God himself clothed the saints with the garments of salvation. It’s

beautiful. He has covered me with the robe of righteousness. You know, when we think about justice, we think about right and wrong and and and being

declared innocent or guilty. But the gospel is written in a shame and honor society.

And in shame and honor societies, people are more concerned about how do I stand before God with honor rather than standing before God with shame.

And if you want to stand before God with honor rather than with shame, then you cover your nakedness and the filthiness of your nakedness with a robe of

righteousness. And that’s what covers your shame so you can stand before God with honor. And so this passage here

tells me that I I I make it through the final judgment not because of anything I’ve done, but because what God has done for me here. He’s clothed me and he’s

covered me. This is what he does for us when we ask Jesus to be our Lord and Savior. He’s clothed me with the

garments of righteousness and he’s covered us with the robes of salvation.

And so God’s clothes God clothe everybody who’s accepted his offer of forgiveness with the righteousness and perfection of Christ. And that is why

the apostle Paul can say in Romans 8:1, there is therefore no condemnation to those who are in Christ Jesus who walk

after the flesh, not after the flesh, but after the spirit. And so to be found in Christ is to be declared innocent, to

be declared righteous. But for Christ to be found in you is to be made righteous or that is sanctification.

So we don’t just ask to be in Christ. I want you to be my Lord and Savior.

That’s we receive justification but we ask Christ to live in us. Christ in you the hope of glory. And that glory is the

character transformation. So that my character reflects the character of my heavenly father. So to be in Christ is justification. for Christ to be in me is

sanctification or that’s the power of God to actually make me righteous. And so if once you go through the final judgment, if you’re in Christ, there is

no condemnation there in the final judgment. That’s good news. It’s wonderful news. And as long as I am

walking with the Lord on a daily basis and I know I’m in my covenant walk with God, I have nothing to fear from the final judgment because he will clothe me

with the robes of righteousness in the garments of salvation. The next group who come into judgment are actually those powers who’ve oppressed God’s people.

And we find that in Daniel chapter 7 um verse Daniel 11:45. This is speaking of

the king of the north or the papacy as most adventists identify it. Says he, this is just before Michael stands up.

This is at the end of the the mark of the beast crisis that he shall come to his end and none shall help him and none

shall help him and he shall come to his end. Um he shall come to his end. This this is all written um it’s kind of like

passive here that there is that um this is this is the hand of God coming down upon the papacy just before Michael

stands up to deliver his people and so th this power that has oppressed God’s people um at the end of time is going to

come to his end and God is going to be the agent of destruction. So you may say more broadly that God’s pre-advent

judgment will judge those who stood against God or who opposed God’s people.

Judgment will be given against every earthly kingdom, every earthly ideology, every earthly system of persecution, every religious body, every system of

oppression, end time spiritual Babylon, the papacy itself. All of those who persecute the saints of God will be condemned in the pre-advent judgment.

And I think that’s good news. Like um it’s wonderful news that God’s going to take care of the oppressors of his people. And so um God’s judgment

therefore involves the vindication of the righteous and also the punishments of the wicked. And we see an example of this in first kings 8:32. And this is

where Solomon was praying in the dedication of the temple. And he’s describing God’s judgment. And he says, “Then thou then hear thou in heaven and

do and judge thy servants, condemning the wicked to bring his way upon his head, and justifying the righteous to give him according to his

righteousness.” And so this verse here talks about when God judges, he condemns the wicked and he vindicates the righteous. It’s not just either for the wicked or either for the the righteous.

When God acts in judgment, he condemns the wicked and he vindicates the righteous. And we see this in the dedication of the temple when Solomon

prayed there. And so when when Michael stands up, therefore the pre-advent judgment is concluded and the saints are

sealed for eternity and the lost are lost forever because probation has come to an end. And in that moment, the Holy

Spirit is withdrawn from the earth and humanity enters as Daniel 12:1 says, “A

time of trouble such as never was since there was a nation came to that same time.” We say, “What does that look like here in America?

Well, Sister White has a quote from 1895 and she says, “When Michael stands up, um she said that um she says there’s um

hunger and poverty in the streets of cities of China, India, and America. And the rich are holding the food from the

poor. The poor can’t afford food. And she says this will lead to a new civil war in America. And that will be the sign for the ushering in of the time of

trouble in Daniel 12:1. And she quotes that verse there. I don’t I should have put the quote the ver the quote on the screen but what that tells us that is

that America is going to dissolve once again into a civil war and that civil war will will be today we

have tensions between the wealthy and the poor. Yes.

And when remember like three months ago when the food stamps weren’t going to get paid and what did people say? Well, we’ll take it anyway. like social order

will just break down and we have you know I don’t know what is it like the what one 10% of America owns like 90% of our wealth or something we have massive

wealth inequality these days in our nation and so um you can understand why America would dissolve into civil war

and sister white says because there is poverty extremes of poverty and wealth and that’s going to lead to a new civil war in America and she says that’s

what’s going to usher in this time of trouble that’s when Michael stands up.

So, we’re going to know that probation is over because there’s a new civil war in America.

That’s the conclusion you come to from the spirit of prophecy.

So, as uh the uh probation is finished, probation is closed and Jesus says this,

“Let the evildoer, he that is unjust, let him be unjust still. He which is filthy, let him be filthy still. He that is righteous, let him be righteous

still. And he that is holy, let him be holy still. And so this is when the pre-advent judgment is finished.

Everybody’s eternal destination destiny has been determined. The righteous are saved for eternity. The wicked are lost for eternity. There is no possibility of

breaching that divide. And that is when sister white talks about this in the great controversy page 490. She says

when the work of the investigative judgment closes or the pre-advent judgment, the destiny of all will have been decided for life or death.

probation is ended a short time before the appearing of the Lord in the clouds of heaven. So she says it’s just a short time between the ending of the

pre-advent judgment and the coming of Christ. And that short time, and I’m glad it’s a short time, is when the seven final plagues fall and Jacob’s

time of trouble comes upon the righteous. But she says it’s a short time before until Jesus comes. And so by the time you see a new civil war

breaking out in America, you know that it’s only a very short time before Jesus comes again. That’s good news. That’s very good news.

Okay. So um uh so when the harvest is ripe, there’s no possibility for the wicked to

turn to God in repentance. There’s also no possibility for the righteous to turn away from God in rebellion. The difference between the righteous and the

wicked at the end of the free advent judgment will be manifest to everybody.

one group um is controlled by the Holy Spirit. Revelation 14:1-2, those who make their way through the final crisis,

144,000, it says um they are standing on the mount and they have on their foreheads the name of the lamb and of

their heavenly father. Revelation 14:1, which means that that the the character of God is in their foreheads. Their characters reflect the character of God.

And the other group of society are those who’ve received the mark of the beast.

And the power behind the beast, the first beast of Revelation 13 is Satan.

And so the world is divided into one group whose characters perfectly reflect the character of a loving heavenly father. And the majority of civiliz

reflect that of Satan. So that final time of trouble is a time of trouble precisely because most of the world is now controlled by Satan.

and the inevitable orgy of violence and looting and just social destruction that goes with it is beyond human

comprehension. Uh when the majority of humanity is controlled by Satan, um it’s going to be a terrifying m few moments

to live through. So one group rejects the ten commandments, one keeps the ten commandments and one group there’s the image of Christ and the other there is

the image of Satan. And during this time up to the close of the pre-advent judgment, we’re not going to go through all the texts here today, but it’s in

Revelation chapters 15 and 16 if you want to look at it. God pours out the seven final plagues on the wicked, including the tears within the church.

When you look at the parable of the wise and the unwise virgins, the unwise virgins are Adventists.

They’re all Adventists because they’re looking for the coming of the bridegroom. They have the lamp, which is thy word is a lamp unto my feet. They

have the Holy Spirit. They start off well. They’re Adventists. They’re waiting for the coming of the Messiah, but they kind of rest on their laurels. They don’t have a living walk with God.

And when the announcement comes that he is coming, five who who are wise, they brought extra supplies of olive oil or the Holy Spirit. And they’re ready to

meet the groom. But the five who who who were waiting for the groom but their their faith kind of went dry and brittle on them and it wasn’t a living faith.

They are shut out from the wedding feast.

That is they are lost. When sister Wright talks about that, she talks about the nominal Adventists will receive the plagues of God as surely as the wicked.

So the final plagues don’t just fall upon the wicked. They fall upon those in the church who are there maybe by convenience rather than by conviction.

They are not converted. They’re not convicted. They’re Adventists by social convenience. Maybe your mom was an Adventist. Maybe your spouse is an

Adventist. Maybe you just go along to get along. But God wants his people to be both converted and convicted on a daily basis.

And that happens when we ask the Holy Spirit for the baptism, for the baptism of the Holy Spirit on a daily basis. The righteous during this time are going

through Jacob’s time of trouble. There’s only one verse that refers to this in the Bible. It’s in Jeremiah 306-7

and it says uh ask ye now and seek whether a man doth travail with child.

Um this was clearly written before transgenderism came along. Wherefore do I see every man with his hands on his loins as a woman in travails and all faces are turned into palenness.

Um they say that if men had children, we’d only have one child per couple. Um these men are are in agony as if a as a

woman going through childirth. But alas, for that day is great, so that none is like it. It is even the time of Jacob’s trouble, but he shall be saved out of

it. Jacob went into his struggle with the angel by the brook named Jacob. And when he came out of that trout of that um struggle, he was now called Israel.

That’s where his name changed. and Jacob’s struggle.

Um, in when Jacob struggled with the angel by the brook, he was revealing to God that he was ready to enter the promised land.

And the final time of Jacob’s trouble that comes upon the saints is not because God wants to trouble his saints.

It’s because those saints need an opportunity to demonstrate that they are worthy of the promised land.

And so the the saints of God who come through that final crisis, they also receive a new name when they get to heaven. Just as Jacob received a new

name after he struggled with the angel by the brook, he starts out with Jacob, which means deceiver. And the next morning, God called him Israel, which

means a prince of God. And when we get when we go through that Jacob’s time of trouble, you go from your name today. So you get to in revelation 2, every man

shall receive a name that is known only to God and to himself. That is that name will reflect your unique spiritual experience that you’ve gone through in

life. And uh it’s it’s a sign that that you made it through Jacob’s time of trouble. So the great controversy

describes this time of trouble. She says all the depths of satanic skill and subtlety acquired and all the cruelty developed during those struggles of the

ages will be brought to bear against God’s people in the final conflict.

That’s the time where the most terrible persecutions come upon God’s people. But as we’ve already seen, it’s described as

being a very short period of time. It’s a short period of time. You know, if all the water in the world turns to blood,

it’s going to be a very short period of time.

So, this is what happens at the end of the pre-advent judgment.

And you may say, I may I don’t want to live through that. It sounds pretty bad, but I want to be I want to be there when

Jesus comes again. I want to see every mountain moved out of its place. Great controversy says the great mountains of the earth will be ripped up by their

roots. I think of Mount Everest being ripped up by its roots and deposited somewhere. You know, uh every island will be moved. Um the sky will be torn

apart like a scroll. The powers of the heavens will be moved. That means all the mathematical formula that hold the universe together and make life possible

will be haywire. And so men’s hearts are failing them for fear because the universe is collapsing them collapsing upon them around them. We read that in Luke’s gospel and um every mountain and

island is moved and the sun, moon and stars there are signs up in the space and the heavens are torn apart like a scroll and the earth is melting down

from the heat of the coming of Christ. I mean that’s the best sight and you know light and sound show you’ll ever see in human history really.

And to be among the 144,000 to stand up and say, “This is our God whom we’ve waited for, and he will save us.” I

mean, that’s the climax of salvation history.

And I want to be there. And but in order to be there, I’ve got to make it through the Jacob’s time of trouble, and I’ve got to make it through the time of

trouble. Um, and uh, but before that, I’ve got to make it through the pre-advent judgment. But I’m not worried about the pre-advent judgment because

there is no condemnation for those who are in Christ Jesus.

So if I’m finding found in Christ on a daily basis, we don’t believe in once saved, always saved, but we do believe that you are once saved and then daily

saved. You renew your covenant with God every day. And um and so you have the assurance that you will make it through

that final crisis. You know, I was studying with um a lady just recently and she was lamenting the fact that her

life wasn’t good enough to be saved. She was a lifelong Adventist and she was convinced that she was lost.

And she said, “Pastor,” she said, you know, she she was she was in pain. She had cancer, and she had um um morphine going through her body, and these were

her last hours, as it turned out. She says, “Pastor,” she said, “I’ve lived a terrible life. God could never forgive me.” I said, “It’s true.” I said,

“You’re a rotten sinner. God can’t forgive a sinner. God, God cannot say, you will not be saved on the basis of your life.” And she looked at me with

horror. I said, “It’s true. Yeah, you’re not going to be saved if you look to your own righteousness or your own and say, you know, I I’ I’ve lived a

terrible life. It’s true. You’re not going to be saved on that basis. The Bible says, just as one man’s trespass led to condemnation for all, so one

man’s act of righteousness leads to justification and life for all.

And so it says, for just as by the one man’s disobedience, the many were made sinners, that is Adam’s disobedience, we all were sinners. So by the one man’s

obedience that is the righteousness and the perfection and the obedience of Christ that many will be made righteous.

You are not saved because of whether you live a good life. We are saved because of the perfection of Jesus Christ.

And if we look to ourselves and say God you know I I I can’t be saved because I I’ve my life is so messed up. You’re

probably right about that. If you look to Jesus as the as the shortity, as the guarantee of your salvation and his

perfection, and it’s not just you’re looking at his merits, because that’s kind of a Catholic way of looking at it.

You’re actually asking Jesus to live within you on a daily basis. Live out thy life within me, as we sing in the

hymn, live out thy life within me. When we ask Jesus to live within us, he changes us day by day. And he changes us

in ways that we can’t imagine. and he changes us in ways that that he knows we need at certain times. And so Paul says

that I’m confident of this that he who began a good work in you will bring it to completion by the day of our Lord.

And so he will bring us to the point where we need to be. But the important thing for us today is that we are not saved by our righteousness. We are saved

by the righteousness of Christ. And if we want the assurance of salvation, we have to look to Christ on a daily basis

as our savior and as our shorty and for his perfection and his obedience and his robe of righteousness and his garments

of salvation. All of which do for me what I cannot do for myself.

So you might look at it in terms of a marriage. I know our time is moving on here, but when when you are married and you wake up every morning and you know that you’re married. Yes.

Is that right, brother? Yes. Yeah. You know that you’re married.

There’s a honeydew list. So, you know you’re married and um uh when you’re married, you’re in a marriage covenant

and you have some sometimes in marriage you have good some days are better than others. Is that fair to say? All right.

But does if you have a bad day, does that mean your marriage is over? No, it doesn’t. And we are in a marriage covenant with the heavenly groom. And

sometimes I have a bad day and sometimes I have a good day with him. But it doesn’t mean the marriage covenant is broken until I say get out of my life. I

want this marriage dissolved like a divor like a divorce. But every day if I have a if I have a good day, I say, “Thank you, Lord, for your mercies to me

today.” If I have a bad day, I still say, “Thank you, Lord, for your mercies to me today.” Because he doesn’t break the covenant with us. It’s only we can

break that covenant with him. And so, we’re in a marriage covenant with God.

And uh that’s just as I know I’m married on a daily basis. I know I have the assurance of salvation because of what Jesus does for me. So Zephaniah chapter 2:es 1-3.

This is in conclusion says, “Gather yourselves together, yay, gather together, O nation not desired. Before the decree bring forth before the day

pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you.” So the day of the Lord and by the

time Zephaniah writes this, we’re talking about the second coming of Christ, not just the Babylonian captivity. This is after the Babylonian captivity. So before the day of the

Lord’s anger come upon you. So what is the counsel of God before he comes again? Seek ye the Lord, all ye meek of the earth, which have wrought his judgment. Seek righteousness, right?

Seek ye first the kingdom of God and his righteousness. Seek righteousness, seek meekness. It may be that you shall be hid in the day of the Lord’s anger. And

where are you going to be hid? You’re going to be found in Jesus Christ. So, I want to encourage you today. The

pre-advent judgment is not a doctrine that should drive you away from Christ.

It should drive you to Christ. It’s a reminder that God is a just God and that one day he will hold all evil accountable for what it has done. And

that’s a good thing. And it’s a reminder that that if we are found in Christ, there is no condemnation for those who are in Christ.

So I can live today with the assurance that the that the pre-advent judgment is good news for me because if I’m found in

Christ today, that is when judgment is given for the saints of God. And God is going to vindicate me and my place in

his Islam’s book of life because of my living faith with the son of God, the lamb of God. So I want to encourage you today that the pre-advent judgment is

nothing to be afraid of. But it is a sobering reminder that we are to take our faith seriously on a daily basis.

And just as if I want a healthy marriage, I need to work on it on a daily basis. If I want a a vibrant walk

with the Lord, I need to be investing in that walk with God on a daily basis as well. So family worships, private

devotions, seasons of prayer. Um the faith comes through the hearing of the word of God. Driving to work and listening to, you know, the word of God

on a podcast, for instance, because faith comes through hearing of the word of God. Being intentional about my walk with God, um it draws me closer to God

day by day. And as I’m drawn closer to God, um so I have the assurance that as I’m found in him, I have nothing to fear in the final judgment.

So that’s kind of a brief overview of the pre-advent judgment. We looked at this morning. We’ve looked at it now. And um we’ll just conclude this section.

If you want to turn to the person to your left and right and just say, you know, from this morning and from now, is there maybe one thing that really strikes you about the pre-advent

judgment? Um and what we read about in the scriptures and spirit of prophecy.

Uh maybe to share that with a person to your right or your left, like what’s your major takeaway about the pre-advent judgment?