Over the past years the prophecy of the two thousand five hundred and twenty years indignation against God’s Holy people has been a major point of controversy, both in mainline work and in self-supporting work. Coming into Adventism when there are already two distinct classes, as far as prophecy is concerned, has motivated me to write this little article.
1 Corinthians 10:11 is going to be the point of reference for all understanding of this article, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” Peter following the rules of prophetic subjection (1 Corinthians 14:32) says that “of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you; searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ… Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from Heaven; which things the angels desire to look into.”
All the prophets were speaking for our time (see 3SM 338, HL 280, 2SM 390, 3SM 419); if you have that understanding then we will first look into the role of the Holy Spirit in purifying the church. In Jesus’ words “Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged” John 16; 7-11. The Holy Spirit works on a three step process as is exemplified in the three angel’s messages of Revelation 14:6-12. The first brings a fearful conviction of sin, the second brings a manifestation of righteousness as there is clear distinctness between Babylon and the remnant that worship the true God, and the third brings judgment, as those who do not receive the message will drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation.
Daniel also testifies to the same working of the Holy Spirit, and particularly to the period of Papal persecution of A.D. 538 to 1798. He says “And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.” Daniel 11:33-36. There was a trying, a purging, and a whitening of those who understood; that is the wise virgins of Matthew 25 and or the wise man of James 3:13 who were endued with knowledge. Upon the testimony of two witnesses there is always a three step process in refining Levi as the Holy Spirit brings to view.
The Furnace of Affliction Purifies Levi
Psalms 12:6 “The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.” The word of the Lord is likened unto silver tried seven times—therefore perfectly pure, for they are the instrument in transforming an infidel to a proclaimer of Christ our righteousness. Solomon using the same allegory saith “The fining pot is for silver, and the furnace for gold but the Lord trieth the hearts.” Proverbs 17:3. He says in Proverbs 27:21 “as the finning pot is for silver, and the furnace for gold so is a man to His praise.” God’s people are as silver to their Maker, silver which has to be removed of all the dross seven times. Notice Ezekiel 22:20 “As they gather silver and brass and iron and tin, into the midst of the furnace, to blow fire upon it, to melt it so will I gather you in mine anger and in fury and I will leave you there and melt you. Yea I will gather you, and blow upon you in the fire of my wrath, and yea shall be melted in the midst thereof.” God tries his children as silver in the pot to purify Levi (Malachi 3). The seven times, a.k.a the 2520, accomplishes an offering in righteousness unto the Lord similar to the three step process of the Holy Spirit. If we endure chastening, God dealeth with us as with sons, for what son is he whom the father chasteneth not? This is all so that the remnant of Israel will not do iniquity nor speak lies, neither have a deceitful tongue found in their mouth (Hebrews 12:7, Zephaniah 3:13).
The 2520—The First Angel’s Message
The first angel’s message brings a fearful conviction of sin. Based upon the structure of the curses in Leviticus 26 and Deuteronomy 28 you have to be brought into fearful conviction. If you read the book of Daniel, or the book The Sanctified Life”, you will not find sins of Daniel mentioned; but notice what the 2520 does to Daniel in his 9th chapter.
“In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgiveness’s, though we have rebelled against him; Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.” Daniel 9:2-12
From the first segment of His prayer Daniel shows a fearful conviction of sin, and he understood that they were in captivity because of His and their trespasses. The pen of Inspiration says, “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God.” Mar 240.2. This is indeed need for a fearful conviction of sin, and a call for a rending of hearts and not of garments in the spiritual declension that has rocked Laodicea.
Daniel’s prayer is a step by step fulfillment of what was required to appease the wrath written in the book of Moses. Nehemiah understood the same principle; no doubt under inspiration, Sister White says that all are to study the prayer of Nehemiah and Daniel (3BC 1136).
“As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.” Daniel 9:13-15
The second witness is the life of King Josiah. King Josiah manifested a fearful conviction of sin when the 2520 was brought to His understanding. (see 2 Kings 22). Because of the nature of Josiah’s similitude to Adventism, I will emphasize certain verses.
“Josiah was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother’s name was Jedidah, the daughter of Adaiah of Boscath.” 2 Kings 22:1
Names have very important meaning when it comes to the life of the people of God.
- Josiah means whom Jehovah Heals,
- Jedidah means The Beloved,
- Adaiah means “Jehovah Has adorned himself”
- Boscath means “Rocky Height”
Jehovah, in the reign of Josiah, indeed healed his beloved and He adorned Himself. This condition came as a result of the strict “Rocky Height” in which Jedidah was brought up. Mothers have a huge and daunting task in the reform movement of the 144,000, and Jedidah is indeed a type of the mothers who will walk in God’s counsel and raise up children for the Lord`s vineyard. Notice verse 2, a result of the Mother training the son:
“And he did that which was right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left.”
“And it came to pass in the eighteenth year of king Josiah, [that] the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which [is] in the house of the LORD, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully.” 2 Kings 22:3-7
A portion of this reform was on tithing, of which God says, “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S: it is holy unto the LORD.” Leviticus 27:30. I have been privileged to read from the S.O.P. on the instruction of where tithe has to go; It is sad that I had a preconceived notion that it has to go only to the “regular lines”, but not according to the testimony of Josiah. It had to go to the doers of the work, but this is not our subject.
“And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it.” 2 Kings 22:8
Now this is interesting. The book of the law was found; was it lost? The reader will see that this was exactly the same book that Ezekiel ate, which was written within and without, and there was written therein lamentations, and mourning, and woe. (see Ezekiel 2). This book is the same that Zechariah saw in the 5th of his chapter, and its sweetness experienced by John in Revelation 10 exemplifying the Millerites, but in a greater sense to us upon whom the ends of the world are come. The book of the law was indeed found by Miller for the Advent movement; and that “ first commencement to the chain of truth was given him from the Highest Authority” (ApH 1843, TSAM 65-66) which brought the fearful conviction of sin. When Shaphan was given the book he ate it, or read it; the eating of the book is the comprehension of truth and glad reception of the message. As Ezekiel ate the book he had to go and prophesy, so Shaphan brought it to Josiah, as you cannot be quiet after eating the little book.
“And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes.” 2 Kings 22:9-11
Notice there was a fearful conviction of sin brought in the heart of Josiah when he understood the 2520. Next they had to seek a prophetess.
“And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.” 2 Kings 22:12-13
The words of this book; could this be what Daniel saw that made him pray and confess sin?
“So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her. And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me, Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read:” 2 Kings 22:14-15
Laodicea has a prophetess too, and the curse written in the book of the law has also been found, but she does not explain the curse to anyone but she does enforces it. The curse of the 2520, in a nutshell, brings a fearful conviction of sin; it is the first angel’s message, and aids in the purification of the wise.
The 2520—The Second Angel’s Message
The second angels message is “Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” This emphasizes the need of a gathering—a come out of her. This is exactly what the 2520 accomplishes. Notice Daniel 8:13-14:
“Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Gabriel’s question was regarding the trampling down of both the sanctuary and the host. Remember Exodus 25:8:
“And let them make me a sanctuary; that I may dwell among them.”
The sanctuary is connected to God’s people the host. Half of the question asked is concerning the tramping down of the host by the powers of paganism and the papacy. The answer given in verse 14 identified 1844 or the cleansing of the sanctuary. The sanctuary has to be cleansed by Christ entering into the most Holy place and blotting out the sins of the host. If you understand that Christ cannot cleanse the sanctuary without a people, then we can see why Gabriel had to come and explain Daniel 8:14. Before I go further I just have to explain that there are two words for vision in this chapter; one is Mar’eh, and the other is Chazown. I will define each according to how they have been used in the scriptures. The Chazown is the vision of the trampling down by paganism and papalism, which identifies 1798. (see Daniel 8:13). The mar’eh is the vision of the evenings and mornings. Daniel 8:26 says, “the vision (mar’eh) of the evening and the morning which was told is true.” The phrase “evenings and mornings” is translated as “days” in verse 14—2300 days.
Gabriel is commissioned to make Daniel understand 1844, but he does so through the vision of the trampling down identifying 1798. Verse 17 is saying, “Understand, O son of man: for at the time of the end in 1798 shall be the Chazown vision, the vision you are seeking to understand in verse 15.” Gabriel then explains the period of time from 1798 to 1844 in verse 19 saying “Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.” What Gabriel did is he gives an explanation of the host because the indignation had to stop for God’s people to be gathered. There is one indignation against God’s people, southern and northern tribes, all beginning with Assyria, but with different commencements. Isaiah brings forth the beginning of the indignation in Isaiah 7 which gave 723 B.C. and 677 B.C. as dates where the indignation had to begin. The basics of the 2520 are beyond the scope of this paper, but there has been documentation of it ever since Moses and the prophet to the time of Father Miller up to this date. The reader is encouraged to study the details out if unfamiliar with these points.
What Gabriel did is he explained the last part of the indignation—1798 to1844. Gabriel was commissioned to make him understand that at the end of the indignation, the sanctuary would be cleansed. This meant a people had to be gathered in righteousness. Christ chose the Adventist people to enter into the most holy place with Him at the end of the 2520 & 2300 days. The sanctuary had to be cleansed, and the wise virgins had to separate themselves from apostate Protestantism. No wonder why Sister White titles a chapter in Early Writings as The Gathering Time identifying that the wise virgins followed the Lamb wither soever He went. The 2520 is the second angel’s message preparing a people to be gathered from Babylon into Christ’s church and into His righteousness. In the History of Josiah the same is brought to view as there is a gathering initiated among the people, because of the book of the law containing the curse of the seven times that was found. (see 2 Kings 23).
The 2520—The Third Angel’s Message
The third angel’s message is “If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb…” The third angel’s message is the third step in the purification of God’s people. Judgment is here demonstrated. Notice Early Writings page 118:
“I then saw the third angel. Said my accompanying angel, “Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.”
The third angel’s message is to engross our whole minds. This message produces two classes of worshippers the wise and the wicked, the wheat and the tares, the Abels and Cains, the wise and foolish virgins, the gold and the dross, the pure and the reprobate silver. The Great Controversy goes on to say on page 341, that these are the messages that ripen the harvest.
The 2520 illustrates judgement as seen by the life of King Belshazzar and the writing on the wall. Numbers have meaning in the Bible, or they are symbolic (i.e. the number 4 means worldwide—angels holding the four winds of Heaven, Rev. 7, SpM 3.2; The number 7—completeness, Exodus 20, Leviticus 25; and the number 2520 as given by the Wonderful Numberer Palmoni means judgement). Notice Daniel 5:25-28:
“And this is the writing that was written, mene, mene, tekel, upharsin. This is the interpretation of the thing:mene; God hath numbered thy kingdom, and finished it. tekel; Thou art weighed in the balances, and art found wanting. peres; Thy kingdom is divided, and given to the Medes and Persians.”
The mene mene tekel upharsin is the judgment. It is important to know that the words were units of weight and measurement which equal the following:
- Mene—50 shekels
- Mene—50 shekels
- Tekel—1 shekel
- Upharsin—25 shekels
Giving a grand total of 126 shekels.
The smallest unit of a shekel is a gerah. (See Exodus 30:13; Ezekiel 45:12; Leveticus 27:25). There are 20 gerahs in a shekel, so 126 shekels x 20 gerahs = 2520 gerahs. Why is the 2520 symbolized in the judgement words “mene mene tekel Upharsin”? These are units of weight and measurement, which in scripture can symbolize judgment. (See Revelation 11:1-2; Zechariah 2;1). The SOP says commenting on Revelation 11, that now “the Lord says, measure the temple and the worshipers thereof. Remember when you are walking the streets about your business, God is measuring you.” 7BC 972.1.
The 2520 is the third angel’s message. Judgment is illustrated in the story of Belshazzar and also his predecessor Nebuchadnezzar. (See Daniel 4, 5)
The 2520 is intrinsic to the present truth gospel of the hour in its nature and totality. You cannot claim to proclaim the three angel’s messages, which all of Adventism claims to be our message, when you reject the 2520. Rejection of the 2520 is rejection of the very foundational 2300 day prophecy which has made us who we are. Gospel Workers page 148, and other places, are clear on that. I am not sure I fully comprehend the 2520, but I hope I have managed to show you that the three angel’s messages have the 2520 in it. For the 144,000 it is part of the law that the Lion of the tribe of Judah unsealed to his wise virgins who run to and fro, and it is part of the increase of knowledge that comes from tasting of God’s word.