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The Shepherd's Rod vol. 2
In our study of the "Seven Seals" we reserved for future explanation the following scripture: "And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny." (Rev. 6:6.) Again we turn the reader's attention to the fact that the voice came from the throne. (See chapter 5, verse 11.) Therefore, the price of the cereals is fixed by the Great Judge.
There must be something of great importance in these symbols, for the Great Jehovah Himself is speaking. What could it be? Weymouth's translation reads as follows: "A whole days wage for a loaf of bread, a whole days wage for three barley cakes." Weymouth translates the penny as a day's wage. We believe the words of Jesus justify this: "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard." (Matt. 20:1, 2.) The penny is the fixed days wage by the householder of the vineyard.
Note that the barley is but one third the price of the wheat; in other words, one goes into the field and gathers only one measure of wheat and receives a full day's pay, but the other who works all day gathers three measures of barley, and receives no more than a day's wage -- "a penny." The symbols have a very close connection with the parable given by Christ. Therefore, let the reader concentrate on the subject, for here is a truth worth our earnest attention.
"And he went out about the third hour, and saw others standing idle in the market place, And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. And again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He said unto them Go ye also into the vineyard; and whatsoever is right, that shall ye receive." (Matt. 20:3-7.)
The "householder" in the parable has reference to God the Father, for the parable is to reveal the kingdom of heaven.
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Therefore, the vineyard is the world and those sent to labor in it are the church. The parable cannot refer to one literal day of twelve hours, into which God has made five calls for laborers in the vineyard (world); for there is no record where God raised five church organizations in one day, and had them operating all at the same time. Therefore, the calls in the parable must extend over a period of world history in connection with the church, and that period Jesus allegorically compares to a twelve-hour day into which He hired laborers on five different occasions. If we can locate the time to which each one of these calls refer, then we shall fully comprehend the lesson and the time in which we are living. We shall endeavor to prove that the parable has reference to the "wheat and barley," each for a "penny."
Note that the householder bargained only with those he hired first. Also, note that they went to work in the morning. He hired the laborers at five intervals. Four of them were three hours apart; but the fifth and last call was only two hours later than the fourth which was at the eleventh hour -- just one hour before sunset.
Fearing that some may not understand the ancient time clock, we feel a brief explanation may be necessary. To make it more comprehensive we call the reader's attention to the chart, page 22. In the days of Christ, and even now in some countries, time is regulated by sunset at twelve o'clock. Near the equator, where the days and nights are continually equal, the sun sets at twelve and rises at twelve. Therefore, six o'clock would be noon hour in the light part, according to the chart, and at six o'clock in the dark part, would be midnight. This is the kind of time Jesus used in the parable.
Therefore, the first call to the ones with whom the householder agreed for a penny a day, would have been at twelve o'clock A.M. -- sunrise. The second call, at the "third hour," is just three hours after sunrise. The third call at the "sixth hour," would be at noonday. The fourth interval, at "ninth hour," would be three hours after the noon hour, or three o'clock by modern time. The fifth call, two hours later, at the "eleventh hour," would be five o'clock according to present time, and just an hour before sunset.
With the previous explanation of Revelation 6:6, ("A measure of wheat for a penny and three measures of barley for a
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penny"), we shall endeavor to prove that the symbols point back to the parable of the householder, and Jesus allegorically looked forward to John's vision. If the explanation perfectly fits the parable and the vision, in harmony with God's book and law, and a present truth lesson is derived therefrom, then only must we accept it as truth.
Matt. 20:1, 2, "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard." Jesus could have no reference to any other people than Israel after the flesh, for they are the ones with whom God bargained and sent into His vineyard -- world. Their labor consisted of representing the Creator or householder, and giving us the Bible. The Psalmist has made the following record of the agreement: "He hath remembered his covenant for ever, the word which he commanded to a thousand generations. Which covenant He made with Abraham, and His oath unto Isaac, And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant." (Psalms 105:8-10.)
The covenant was made with Abraham, which was only a promise to him and his seed, but Abraham obtained not the promise. "His oath unto Isaac;" that is to say, God solemnly declared that He will carry out His agreement. But Isaac, even as his father, "obtained not the promise." He "confirmed" the same to "Jacob"; that is, He administered, settled, or established it. The covenant made with Abraham was realized by Jacob as a law. But "to Israel, for an everlasting covenant." Hence, Israel received the promise. Therefore, it was Israel that went to labor in the vineyard after they departed from Egypt. "According to the word that I covenanted with you when ye came out of Egypt, so my spirit remaineth among you: fear ye not." (Haggai 2:5.) Isaiah speaks of the vineyard which in itself was a symbol of the world. (Isa. 5.) Therefore, the householder's early hour call for laborers in His vineyard, applies to the call of Israel out of Egypt. Why is it called "early in the morning?" At that time Moses was writing the Bible, which is the light of the world. Therefore, very "early," for the Scriptures had just begun to be written. Thus the period since the Bible came is called the day, according to the parable. Which signifies that the written word of God is the light of the world.
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"And when he had agreed with the laborers for a penny a day, he sent them into his vineyard." (Matt. 20:2.) The wage agreed upon between the parties, is the promise of God to Israel. "And he went out about the third hour, and saw others standing idle in the market place, And said unto them: Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way." (Matt. 20:3, 4.) Having established the first call it would not be difficult to determine the second. Note that these were not of the same company, but "others," who were idle. If not Israel, then it can only be the Apostles and the Gentiles in the beginning of the Christian era, as recorded in Acts 13:46: "Then Paul and Barnabas waxed bold, and said, 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."
Note that there was no bargaining with the second company. They went, having confidence in the "Goodman" that they would receive whatever was right. The call of the Gentiles was not based upon any special agreement. They responded, trusting in God's generous promise to Israel, as it was recorded in the Scriptures. Therefore, the call of the Apostles, and the Gentiles, is represented by the "third hour call."
"Again he went out about the sixth and ninth hour, and did likewise." (Matt. 20:5.) Each of the calls being at intervals, extending over the entire day, it is evident that they must come one after another at different periods. On each occasion there must be a call -- message. If so, it cannot be merely a call of reformation -- obedience to a former message. Therefore, the reformation by Luther could not be considered here, for it was only a revival to the message delivered before his time. Said Luther "The just shall live by faith." Knox, Wesley, and Campbell could not enter in the parable, for they too had only a call for reformation (obedience) to the message (doctrines) delivered to the Gentiles -- the early Christian church. The doctrine of the Holy Spirit by Knox, Grace by Wesley, and Baptism through immersion by Campbell were taught by the apostles. We shall present further proof from another angle to show the above stated reformers are not included in the parable.
As Israel and the Gentiles in the first and second calls comprised God's church in the vineyard then the third, fourth, and fifth calls must represent the church in the vineyard as well. We
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turn the reader's attention to the "woman" with the crown of twelve stars of Revelation 12:1, 6, 14. She being a symbol of the church, was given the wings of an eagle to fly into the wilderness for 1260 days -- years. Therefore, while she was in the wilderness there could have been no church in the vineyard. The long prophetic period has been fixed and accepted to be the period from 538 A.D. to 1798 A.D. Therefore, during the long wilderness journey of the "woman," there can be no call for laborers in the "vineyard." Thus, the three last calls in the parable must have met their fulfillment after 1798, at which time the "woman" was to return from the "wilderness." Consequently the following question is asked: If the church ("woman") was in the wilderness between the years 538 and 1798, in which period the above stated reformers did their wonderful work to bring about reformation by obedience to the Scriptures, were they not called out and sent by God? Answer. -- Surely they were. There can be no doubt about it. Their work, character, and sacrifice answers the question. Think of Luther, the father of Protestantism, who risked his life like those of God's great servants in the past. God, by the hand of Luther, tore asunder the doors of darkness, brought an end to the terrible persecution and bloodshed of the saints of the most High, and caused the light in His written word to shine into the hearts of men. Had it not been for the earnest and zealous efforts of these godly reformers, the woman (church) would have been in the wilderness until this day, and there would have been no Protestantism. Thus, their unselfish service broke the power of despotism and by the imprisonment of the Pope terminated the long prophetic period. Therefore, God, through the service of these men was to bring the "woman" (church) from the wilderness and prepare the way for the third call, at the sixth hour.
The calls at the sixth, ninth, and eleventh hours, must be similar to that of the preceding ones -- made by a special message, preached for the first time -- which would have made it necessary on each occasion for another company -- "laborers." The nature of these messages also must have been world wide, for they were sent into His "vineyard" -- world. The third call therefore, represented by the sixth hour, must have come sometime after 1798 A.D., at which time the "woman" was due to return. Just such a message was presented to the world after A.D. 1798 and prior to A.D. 1844 in the preaching by William Miller of the 2300 days of Daniel 8:14. Therefore, the message by Miller was represented by the company hired at the "sixth hour."
"Again he went about the sixth and ninth hour, and did
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likewise." (Matt. 20:5.) Note that these words closely associate "the sixth and ninth hour" calls, while the other calls are separated. The significance is that these two messages represented by the "sixth and ninth hour," are to be closely joined to each other. Therefore, the ninth hour call must come after Miller's work came to an end. It was the Sanctuary truth, and the investigative judgment preached since 1844, bound in the first, second and third angel's messages of Revelation 14:6-11. Therefore, the Three Angel's Messages constituted that call in 1844.
The eleventh hour call is the last on record, and only an hour before sunset -- millennium. The time for its deliverance to the world is shorter than any universal message ever given. Though the time is the shortest its area over the earth's surface is more extensive than any. Its speedy delivery is of the highest importance, for by it shall the world be judged.
God's servants shall have no time or desire for the cares of this world, for there is a city prepared for them whose builder and maker is God. As we have just enough time to get ready for translation, we must not let the enemy steal our precious moments. Because the work is so broad, its expansion so vast, and its importance so great, God has inspired modern science to invent, and build speedy equipment to quickly finish His work. "But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Many shall be purified, and made white, and tried, but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand." (Dan. 12:4, 10.)
The evidence in Christ's parable plainly reveals another call for laborers to the vineyard between the one in 1844, and the millennium, namely, at the eleventh hour. This being true, why is it, that the movement called out at the ninth hour (in 1844) has not forewarned the church that there is more truth to follow and another message, "call," to come? Has God neglected to give the warning and left His people in darkness? We answer the question by quoting the following testimonies: "In view of that great day, the Word of God in the most solemn and impressive language calls upon His people to arouse from their spiritual lethargy, and to seek His face with repentance and humiliation: 'Blow ye the trumpet in Zion, and sound an alarm in My holy mountain'!" -- "The Great Controversy," p. 311.
"Then I saw another mighty angel commissioned to descend to the earth, to unite his voice with the third angel, and give
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power and force to his message.... This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel's message in 1844." -- "Early Writings," p. 277. Again we read, "Be assured that there are messages to come from human lips, under the inspiration of the Holy Spirit. 'Cry aloud, spare not... show my people their transgression, and the house of Jacob their sins'." -- "Testimonies to Ministers," p. 296. "Another message of warning and instruction was to be given the church." -- "The Great Controversy," p. 425.
"Prophecy must be fulfilled. The Lord says: 'Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.' Somebody is to come in the spirit and power of Elijah, and when he appears, men may say: 'You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message'." -- "Testimonies to Ministers," p. 475. "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord." (Mal. 4:5.) Has not God, through the "Spirit of Prophecy," as well as by the Scriptures, plainly forewarned His people that they must expect messages at any time? "As never before, we should pray not only that laborers may be sent forth into the great harvest-field, but that we may have a clear conception of truth, so that when the messengers of truth shall come, we may accept the message and respect the messenger." -- "Testimonies for the Church," Vol. 6, p. 420.
If the warning has been given, why have men from the pulpit so persistently closed their eyes to the Word of the Most High, and opened their mouths in speaking fables to their congregation, by declaring that they have all the truth and need neither message nor prophet? Has not this lying and hypocrisy paved the way for a wholesale deception in the church by strengthening their confidence in that they have need of nothing and are on the way to heaven? Think of the prejudice and false security the message will have to break through. Think of the loss of life if the people should accept the decision of the leaders. Has not just such a terrible trap of deception ensnared the people of God in every movement called forth? Confidence in the leaders, and the acceptance of their decisions without investigation has deceived the people in every age. What will change the course now? How terrible the thought and how great the responsibility! May God help His people to search for light and truth for themselves, and may their zeal demand an explanation and an account of these things.
What is the message? The eleventh hour message is none
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other than Revelation 18 -- the loud cry of the Third Angel. Quoting "Testimonies to Ministers," p. 59: "This same message [The Third Angel's] is to be proclaimed the second time. 'And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.' This message is the last that will ever be given to the world; and it will accomplish its work." -- "The Great Controversy," p. 390.
"Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of Spiritualism, the stealthy but rapid progress of the papal power, -- all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truths sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears, and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men, and demand a plain 'Thus saith the Lord,' the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan, and stir up the sin loving multitudes to revile and persecute those who proclaim it." -- Id., pp. 606, 607.
The eleventh hour call, in reality, is similar to that of the ninth. The ninth hour call is repeated with additional mention of the corruption in the churches; also light and force is added to it.
The laborers were hired from the "market place." The market must refer to the church from which God calls His laborers for service. Note those hired in each instance were idle. The significance is that every message that has ever come to our world, came not by those in high position in the church. It was delivered by humble men, of whose services the church leadership
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thought they had little need. In every case the messages have been rejected by the foremost in the church. Mark the question asked by the householder, "Why stand ye all the day idle?" The significance is that they should have been at work. They say unto him "Because no man hath hired us." When the church leadership is corrupted, the work is controlled by a certain class, and a ban of restriction placed on all others. Thus, the very ones whom God wishes to use are thrust aside and remain idle.
The workers hired by such leadership are selected from the viewpoint of a technical education as a test of qualification, instead of Biblical knowledge, consecration, and absolute obedience to the whole truth. Such practices are contrary to Biblical instruction. We quote: "A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?)" (1 Timothy 3:2-5.) The apostles in selecting men for sacred office, said: "Wherefore brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." (The Acts 6:3.)
Moses spent forty years in the school of Christ. While keeping sheep he exchanged his Egyptian training for the knowledge and wisdom of the Great I Am. Thus he was fitted to lead His people out of Egypt. Paul was shown that his worldly wisdom derived in the school of men was harmful, and useless in the work of Christ, so the apostle declared: "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and of power." (1 Cor. 2:1, 2, 4.) Paul meant that he had determined to preach Bible and Bible only, which reveals Christ and Him crucified. Preached by the power of the Spirit of God, and not by wisdom of men. Thus, the learned apostle stooped to the level of the ignorant fishermen in human knowledge, at the same time climbing up with the eleven in divine wisdom, which in comparison earthly honor and human greatness sink into insignificance. Therefore, the sacred cannot be mingled with the common.
Said the householder, "Go ye also into the vineyard; and whatsoever
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is right, that shall ye receive." God asks men and women to arise and go to work in the vineyard, trusting in the value of His Word. "Provide neither gold, nor silver, nor brass in your purses, Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence." (Matt. 10:9-11.) "And He said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing." (Luke 22:35.)
Mark the following point with care: From the ninth hour in 1844, to the twelfth, or close of probation, there are only three full hours. The number of hours symbolically denote that there is only enough probationary time from 1844 to the end, for one movement -- three hours. The Scripture of Revelation 10:6 applies here: "That there should be time no longer." Every movement that God has called into existence since the world began, went just so far, and when He sent a message, or new light upon His Word, the leaders rejected it, and necessity gave birth to a new movement.
If the leaders in God's church at the present time should accept the eleventh hour call, it would be out of the ordinary. But should they reject it, God cannot start a new movement, for there is "time no longer." New movements generally start with a handful of people and require years to develop, and after a time corruption sets in. Consequently, He could never finish His work on earth with such a program. The words of the Master figuratively declare that the leadership in the movement called in 1844 will reject the eleventh hour message, for He says those who were about to be hired, were "standing idle"; that is, it was not those at work whom he hired.
If there is no time for a new movement, then there is but one solution to the perplexing problem, and that is to separate the "wheat" from the "tares" by smiting the class who are controlling the work and keeping God's people in bondage of sin. Therefore, the enemies of God are taken out of the way by the five men of Ezekiel 9. This subject is made clear in "The Shepherd Rod," Vol. 1.
Coming back to our text: "A measure of wheat for a penny, and three measures of barley for a penny." (Rev. 6:6.) Why is the wheat mentioned first, and the barley last? Why not
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the reverse? Why three times as much barley for a penny to one of wheat? Or why not the reverse? The Scriptures are perfect and no flaw can be found in them. Therefore, there must be a reason for this order of arrangement, as well as for the quantity of each cereal. Barley ripens much earlier than wheat. Therefore, those hired first must be represented by the barley, otherwise the symbol could not be perfect. The barley, then, represents the Jewish nation, as they were hired first. Naturally the wheat must represent the ones called at the eleventh hour. It is marvelous how perfect the Scriptures are.
Why only two kinds of cereals brought to view? Why not five? The two cereals are sufficient to illustrate the thought and to clear the lesson. But the chief reason for only two is to draw attention to the first and last calls, because reference is made of but two Israels; namely, Israel after the flesh (the descendants of Abraham), and Israel after the spirit (the 144,000). But the object of the lesson is for the latter, who are hired at the eleventh hour, for the truth of the parable has never been understood by any other company.
Mark that the ones hired first worked all the day, but those hired last labored only one hour. For that reason the voice said, "three measures of barley" as against "one measure of wheat" for a penny -- day's wage. The interval between each call was three hours. The "measures" denote the allegorical hours consumed in labor. The intervals of three hours between each call is a symbol of a full length of time allowed to each movement, or message, without specific meaning as to the number of years. Those called last, labored only one hour, but they too received equally as much. The generosity of the Goodman signifies that all God's servants are equally rewarded, not in proportion to their deeds, but according to the benevolence of the householder.
Now the question why the voice from the throne said, "One measure of wheat for a penny," first, and "three measures of barley for a penny," last, will be answered. Humanly speaking it should have been the reverse, for by the wheat is represented the last message (eleventh hour) and by the barley the first (early in the morning -- Israel going out of Egypt). Had the voice reversed the enumeration of the cereals, it would have been wrong, for said Jesus: "So when even was come, the Lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should receive more; and they likewise received
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every man a penny. And when they had received it, they murmured against the goodman of the house, Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them and said Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen." (Matt. 20:8-16.) Thus a measure of wheat for a penny, first, and three measures of barley for a penny, last. They that murmured represent that part of the Jewish nation who were unworthy, and the phrase, "Friend, I do thee no wrong.... Take that thine is, and go thy way," denotes the rejection of the nation.
Note that those who were hired last were paid first, and the first, last. As all were equally regarded, the ones hired first murmured, though they were paid in full. Their disdainful act denotes that the Jewish nation was unworthy of their hire, and the Goodman said to them, "Take that thine is, and go thy way." As ancient Israel is represented by the first call, as previously explained, to them the words apply, and as they were the ones who murmured, it proves the parable correct .
Why were the first paid last, and the last first? Answer. -- The pay God's servants receive is eternal life, and is characterized by the penny. Therefore, those who are granted the assurance of a never ending life first, are those who were hired last, and according to the parable, it was the company called at the eleventh hour. They are those who are marked or sealed by the man with the writer's inkhorn of Ezekiel 9, or as John calls him, the angel with the seal of God; and he sealed, or marked, 144,000. (See Rev. 7.) This glorious company is the first who are granted the assurance of never tasting death. (See "The Shepherd's Rod," Vol. 1, pp. 22-24.) Thus they are paid first but those who were called early in the morning (Israel after the flesh) are to be resurrected (the righteous) when Christ comes in the clouds, at which time they shall be given immortality. "So that the last shall be first, and the first, last." For this reason, those who were sealed and saved by the Third Angel's Message since 1844, are resurrected in the special resurrection before Christ comes. (See Dan. 12:2; "Early Writings," p. 285.)
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The evidence brought forth shows that the calls (messages) before Israel went out of Egypt were not included in the parable, and that the call of Israel was "early in the morning." Jesus has divided the history of the church in this instance into two equal parts of twelve hours each. In the parable He refers only to the part called day, -- the period of the Bible. "Jesus answered, Are there not twelve hours in a day? If any man walk in the day, he stumbleth not, because he seeth the light of this world." (John 11:9.) Therefore, the period before the Bible came is called night. Not that God's people were left in darkness concerning His word, but that it was orally passed from father to son, while the written word is a direct revelation -- light. Thus He has portrayed the history of His church on a 24 hour clock dial. We may better comprehend the study by a brief summary as we follow the chart on page 224.
There are only five calls in the parable; First, those who were called early -- Israel out of Egypt Second, those who went to labor in the vineyard at the third hour -- the early Christian church Third, the sixth hour call -- William Miller and his co-workers; Fourth, the ninth hour call -- the Third angel in his first cry after 1844; Fifth, the 11th hour call -- the Loud Cry of the Third Angel's Message. As number "seven" is used in every one of God's finished acts to denote completeness, there must have been two such calls before Israel's time, otherwise it would show incompleteness in the proclamation of the gospel. "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of His saints." (Jude 14.) As Enoch had a world wide message of the coming of the Lord, his message is the first call. Noah's call is the second from creation. Therefore, "seven" in all, meaning perfect, finished, the end of the gospel.
Thus far we have referred to the calls only, but now we turn our attention to the movements. The start of the First movement is from the time Adam sinned to Enoch's message, Second, from Enoch to Noah; Third, from Noah to Moses; Fourth, from Moses to the apostles, Fifth, from the apostles to Miller; Sixth, from Miller to E.G. White; Seventh, from E.G. White to the end. From the last call to the end, being only one hour, it proves that there is no time for a new movement. And a new
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movement would throw the number seven out of its significance. Therefore, the old movement must be purified and march on.
The time allowed for each movement is marked on God's clock dial as three hours. The first three hours on the dial indicate from creation to the fall of Adam; consequently it leaves only twenty-one allegorical hours for human probation. Seven times three equal twenty-one, therefore, we have another reason why the angel said, "There should be time no longer."
The following fact further proves that the church history in this instance is represented by a twenty-four hour clock dial. If the call came to Israel early in the morning, at the twelfth hour, and the day closed at the following twelfth hour, called day, because the written word of God was in existence for light to the church, then the period that preceded the Bible is symbolically called night.
Some may question the evidence for allowing three hours to each incident -- from creation to the fall of Adam, and again to Enoch and Noah. If God worked on the three hour schedule with the crucifixion of Jesus (see chart on page 22), and the same rule was followed in the period called "day," then He certainly would not follow another rule in the period called "night." The reason He has followed that particular rule is to present to His church the exact time of her history by periods.
Let us examine the evidence from another angle. The first man that sinned is called the first Adam. Now look at the clock dial; from the third hour in the dark part (fall of Adam) opposite to the third hour in the light part, and we see the second Adam (Christ crucified). Again, look at the sixth hour in the dark part of the clock dial (Enoch prophesying of the coming of Christ) opposite to the sixth hour of the light part, and there we see Miller also prophesying of the same event (coming of Christ). This is one of the reasons why God allowed Miller to proclaim the coming of Christ in 1844. Now look at the ninth hour, Noah predicting the end of the world in his generation, and opposite to the ninth hour in the light part, we see E.G. White prophesying of the end of the world in this generation. (And that is where this generation began.) And at the twelfth hour (Israel after the flesh going out of Egypt) and opposite the twelfth hour (sunset), we see Israel after the Spirit (finished product) going out of the world (Egypt.) Therefore, there is no question but what the fall of Adam, the prophecy of Enoch, and Noah, came at the hours as shown on the chart.
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Here we see another type. God's truth to the world before the Bible came, coincides with His truth in the time of the Bible, showing that God has but one truth, one Christ, and one gospel in all ages. Therefore, the idea taught by self-styled ministers of the gospel that God had one method of saving people before the Bible came into existence, another in the Old Testament time with the descendants of Abraham, and still another for the New and the Gentiles, etc., is a deception of the Devil and there is no truth in it. Not only the things written prove the truth and exposes the error but even common reasoning tells us there can be no justice in such an ever-changing method of salvation -- "For I am the Lord, I change not."
The twelfth hour on the dial, to the left, represents sunrise and on the right, sunset; the sixth hour in the light part, noon, and six in the dark part, midnight. The message at the sixth hour by Miller is called the Midnight cry (see "Early Writings," p. 277.) because it corresponds with that of Enoch. Said Jesus: "And at midnight there was a cry made, Behold, the bridegroom cometh: go ye out to meet him." (Matt. 25:6.) The sixth hour in the light part stands also as noon when the sun is in its full strength. The Bible began to rise at the twelfth hour and when the message by Miller was preached, represented by the sixth hour call, both Old and New Testaments had been compiled and published; thus it also denotes mid-day.
The message proclaimed by Enoch was a prophecy looking forward to 1844 when Jesus came into the most holy place with His saints for the investigative judgment. Therefore, the preaching by Miller was a fulfillment of the prophecy by Enoch. Thus it is called the Midnight Cry. As the subject of the judgment was not to be understood until after its session had commenced, it was impossible for Miller to make the proper application for the then-expected event. Note the grammatical expression Christ used: "There was a cry made." He uses Past tense, proving the fact that the true meaning of Miller's message was to be understood after the call was made. There "was," said He, instead of there shall be a "cry."
The evidence in this study proves the divinity of Christ, and His power in vision even to the smallest of details, in past, present and future. If such a truth as this, so plain and simple, so strong and certain in revealing the wonders of the Scriptures would not change the heart of the reader then we conclude that nothing greater would be of any value. If the dead should arise from the grave, or even if an angel should descend from heaven, that class would attribute the power to the Devil. The Psalmist describes the Majesty of God's Word in the following language:
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"I will worship toward Thy holy temple, and praise Thy name for Thy loving kindness and for Thy truth: for Thou hast magnified Thy word above all Thy name." (Psa. 138:2.) Said Jesus: "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." (Luke 16:31.)
The one hour of Revelation 17:12, in which time the horns of the scarlet-colored beast received power as Kings, is the period from the eleventh hour call to the end of this world's history -- from the eleventh to the twelfth allegorical hour.
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