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Ellen White as the Lesser Light

“Whatever makes manifest is light.”[1]

The Source of the Term “Lesser Light”

Ellen White’s use of the term “lesser light” did not arise in a vacuum. A sermon that she preached in 1894, aimed partially at exposing the “higher critics” and the dangers of their influence at our schools, also traces the term “lesser light” to its Biblical origin. “Who is the Higher Critic?” she asked. “It is the Lord God of the universe, who has spread the canopy of the heavens above us, and has made the stars and called them forth in their order; that has created the lesser light, the glory of the moon, to come in its order and to shine in our world.”

The moon was the first lesser light. According to White, and indeed, according to the scriptures, the moon had its own “glory.” It was given to shine and to rule “in its order,” to rule the night. “There is one glory of the sun, and another glory of the moon.” I Corinthians 15:41. “And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: He made the stars also. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.” Genesis 1:16-18.

In this metaphor the moon is not represented as having an imperfection. It was “good” both in its creation and in its function. It was given for the same purpose as the sun and in fact gave light only because of the sun. But at those times when the sun was obscured, when even those that might strain their eyes would be unable to see it, the moon was “to rule.”

 

John the Baptist a Lesser Light

In all these ways the metaphor lends itself to the work of prophets in revealing Jesus. And this is how Ellen White first used the term “lesser light.” In an 1873 Review article she invites us to consider the case of John the Baptist.

“John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.” Second Advent Review and Sabbath Herald 04-08-73

An apostle traced the truth that John was the “lesser light” 1800 years before the Review article. In the fourth gospel the Baptist is introduced with Jesus. The framework of the discourse revolves around Jesus as the Greater light that John was to exalt.

“All things were made by [the Word]; and without Him was not any thing made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world.” John 1:3-9.

The surface reader might suppose that the passage denies that John was a light, for Jesus said “He was not that Light.” But while John was not the light of Life that lights every man that comes into the world, he was “a burning and a shining light: and ye [Jewish leaders] were willing for a season to rejoice in his light” John 5:35. The function of John’s light, his message, was to “bear witness of the Light.”

The passage in John 1 affirms that John was “a man sent from God.” As the evening preceded the morning on the first day, the ministries of the Baptist and of Jesus followed each other and were referred to respectively as times of “darkness” and of “great light.” Isaiah had foretold that Jesus would bring “great light” to the Jews that lived in the region of darkness. Jesus timed the fulfillment of this prophecy by the imprisonment of the Baptist. When John could no longer carry the message “Repent” Jesus picked it up and added to it great light and power.

“Now when Jesus had heard that John was cast into prison, he departed into Galilee . . . in the borders of Zabulon and Nephthalim: That it might be fulfilled which was spoken by Esaias the prophet, saying, ‘The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.’ From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.” Matthew 4:12-17.

John the Baptist is presented to our view a second time in the first chapter of John, and again in contrast with the light emanating from Jesus. This time the apostle extends the contrast. Not only the spoken message of John the Baptist, but the canonical writings of Moses are presented in distinction to the “True Light.” While Moses presented the law, “grace and truth” came from “Jesus Christ.”

“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fullness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” John 1:14-17.

 

Moses and the Old Testament as Lesser Lights

A full fifteen years before Ellen White ever referred to her own writings as a “lesser light,” she had followed the Apostle John in applying that idea to law as given by Moses. After exalting the Law of God and its relation to the gospel, Ellen wrote

With the first advent of Christ there was ushered in an era of greater light and glory; but it would indeed be sinful ingratitude to despise and ridicule the lesser light because a fuller and more glorious light had dawned. Those who despise the blessings and glory of the Jewish age are not prepared to be benefited by the preaching of the gospel. The brightness of the Father’s glory, and the excellence and perfection of his sacred law, are only understood through the atonement made upon Calvary by his dear Son; but even the atonement loses its significance when the law of God is rejected. — Signs of the Times 08-25-87

The words “lesser light” here carry no overtones of inferiority in the manner of inspiration. Nor do they add weight to the falsehood that Moses’ writings were dated, were good only for his time. On the contrary, the paragraph indicates a distinct relation between the accepting of the lesser light as an essential preparation for the Jews that would accept the greater light. Nor does the term here imply that the writings of Moses were to be judged by the statements of Jesus. Jesus allowed his message, as a newer revelation, to be tested by the prophets.

Then what do the words “lesser light” mean in this context? The English phrase “a picture is worth a thousand words” might serve us here. The picture, by revealing a thousand facts at one time and in exactly their proper connection to each other, makes a more accurate and vivid impression on the mind than a verbal description of a scene. The exception might be when the author so writes as to create the picture in the mind. The life of Jesus was a bright picture painted by prophets from Genesis to Revelation in the fullest colors. But His life on earth, witnessed by those that knew Him here, “ushered in an era of greater light and glory.” The Revelation of Himself put seemingly unrelated truths into their proper relation to each other. Jesus was the Greatest Light.

This contrast between Jesus and the ministration set up under Moses surfaces not only in the writings of White and of the Apostle John, but also in the Epistles of Paul.

In the paragraph just preceding the one last quoted, Ellen White makes an illusion to Paul’s second letter to the Corinthians. She writes “The position that the law of God is rigorous and unbearable casts contempt upon Him who governs the universe in accordance with its holy precepts. A veil is over the hearts of those who hold this view in reading both the Old and the New Testament.” Ibid.

The veil, and artificial source of darkness that can make even the daytime seem like the night, may help us understand even to a greater extent the term “lesser light.” Paul writes that the symbolic services pointing to Jesus “were glorious” and that, while the services were to be done away with, the glory of them was to be recognized to an even greater extent than before by the taking away of the veil.

The ministration of the Holy Spirit under the gospel dispensation was to be “rather glorious.” The lesser light pointed forward to the greater light. “But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away.” 2 Corinthians 3:13-16.

The writings of Moses revealed a great deal about Jesus. Our Savior made belief on Himself conditional on belief in Moses. “For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” John 5:46-47. While the writings of Moses were a lesser light, they were an essential light. While through them Jesus is seen “as through a glass darkly” yet by the life of Jesus their revelation is made more distinct. We behold with “open face . . . as in a glass the glory of the Lord” and we “are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Corinthians 3:13

How Lesser Lights Refer to their Own Work and Authority

The Voice in the Wilderness, John the Baptist, was challenged regarding his identity.  Like Ellen White, who was asked a number of times if she was “a prophet,” John was grilled regarding his position. For a man that was called of God to exalt Jesus rather than himself, it was difficult for his questioners to get him to say much about his own mission.

“And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?” John 1:19-22.

But while John was hesitant to speak about his own work, Jesus was not nearly so reticent on that point. When He contrasted the light shining from John with that shining from previous prophets, there was not one greater than John. Not one surpassed the Baptist in clarity.  “Behold,” cried the great prophet, “the Lamb of God which taketh away the sins of the world.” In speaking of John, Jesus used a phrase that Ellen White applied to her self when pushed to define her role as a messenger.

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:7-13.

So John was the greatest of the prophets, but the least of Christ’s followers was greater than John? If we would find a concise essay on what it means to have greater light, we need look no further than that 1873 article mentioned earlier that explains in what sense “he that is least in the kingdom” had such greatness.

Said Christ, in vindication of John, “But what went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet.” Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ . . . . The least disciple that followed Jesus, that witnessed His miracles, and listened to His divine lessons of instruction, and heard the comforting words which fell from His lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.– Second Advent Review and Sabbath Herald 04-08-73[2]

The seventy that were sent out as missionaries by Christ, though they were not gifted with the prophetic role, nor were they recipients of visions and dreams, yet they had a clearer light than had John. His prophetic views had not revealed to him all that there was to know. He was shown the light that was most essential for the performance of his work. He was to prepare a people for a greater light. Had he been given that greater light, it would have been shared prematurely and would have precluded his simple calls to revival and reformation.

 

Information Sources and Erroneous Opinions of Lesser Lights

The paragraph reveals also that John the prophet was mistaken in his opinions. Did his mistaken understandings regarding Christ’s “temporal kingdom” find their way into his sermons? There is no evidence that they did. But the Bible as a whole presents striking evidence that they did not. Prophets know better than to share opinions. Had he written, as Ellen White has done, his testimonies, would his false ideas have received support from those writings? And if the men that John had sent to question Jesus had borne false witness to him upon their return, would that erroneous information have made it into the last letters written from his jail cell?

The apostasies of some of our Adventist’s greatest leaders—Canright, Smith, Jones, Waggoner, Kellogg, Conraddi, Belden, Henry, Ballenger, to name a few—developed more or less over questions such as this one. Smith returned to his loyalty to the testimonies and one of the letters written to call him back includes an appeal to the case of Paul who received second-hand information regarding the condition of the church in Corinth.

Paul was an inspired apostle, yet the Lord did not reveal to him at all times just the condition of His people. Those who were interested in the prosperity of the church, and saw evils creeping in, presented the matter before him, and from the light which he had previously received he was prepared to judge of the true character of these developments. Because the Lord had not given him a new revelation for that special time, those who were really seeking light did not cast his message aside as only a common letter. No, indeed. The Lord had shown him the difficulties and dangers which would arise in the churches, that when they should develop he might know just how to treat them. He was set for the defense of the church.–Testimonies for the Church, vol. 5, p. 65-66

Paul’s revelation regarding the problems in the church came in two steps. First he was shown by God what would come and how to respond. Then he was shown by the members of a visiting family that the dangers predicted were now in full bloom. He had been “set for the defense” of the church (see Philippians 1:17) by advance visions and had come to the defense of the church when he learned that the time had come. But the participation of the family’s news was a stumbling block to those that were not “seeking light.”

He was to watch for souls as one that must render account to God, and should he not take notice of the reports concerning their state of anarchy and division? Most assuredly; and the reproof he sent them was written just as much under the inspiration of the Spirit of God as were any of his epistles. But when these reproofs came, some would not be corrected. They took the position that God had not spoken to them through Paul, that he had merely given them his opinion as a man, and they regarded their own judgment as good as that of Paul . . . . If you seek to turn aside the counsel of God to suit yourselves, if you lessen the confidence of God’s people in the testimonies He has sent them, you are rebelling against God as certainly as were Korah, Dathan, and Abiram . . . . How hard it is to convince souls that have become imbued with a spirit which is not of God.”–Ibid

Some, with similar misconceptions, have supposed that it is in this sense that Ellen White’s writings are a lesser light. They reason that there is in those testimonies a mixture of the truth with the opinions of a Victorian woman. Not one of her statements regarding her “lesser light” lends itself to this idea. And her letter to Uriah Smith goes on to specifically deny the ground for the supposition. Both her written and spoken testimonies are referred to in the letter.

As Christ’s ambassador, I would say to you: Be careful what positions you take. This is God’s work, and you must render to Him an account for the manner in which you treat His message . . . . Faultfinding, censuring, envy, strife for the highest place, were among you. I had seen it and to what it would lead. I feared that effort would cost me my life, but the interest I felt for you led me to speak. God spoke to you that day. Did it make any lasting impression? When I went to Colorado I was so burdened for you that, in my weakness, I wrote many pages to be read at your camp meeting. Weak and trembling, I arose at three o’clock in the morning to write to you. God was speaking through clay. You might say that this communication was only a letter. Yes, it was a letter, but prompted by the Spirit of God, to bring before your minds things that had been shown me. In these letters which I write, in the testimonies I bear, I am presenting to you that which the Lord has presented to me. I do not write one article in the paper expressing merely my own ideas. They are what God has opened before me in vision—the precious rays of light shining from the throne. –Ibid, pp. 66-67

Ellen White was not the first “lesser light” to have her authority challenged. When John the Baptist had briefly answered his inquisitors regarding his mission, they pressed him on his right to act. John responded only by alluding to the fact that they were ignorant that the Messiah was in their midst. The next day he called attention of Christ’s yet-to-be-made atonement. He, like Paul, like Ellen, had been given a vision of future events that would help him identify the Messiah when he saw him. He had been given a token that would tell him when to act.

The next day John seeth Jesus coming unto him, and saith, “Behold the Lamb of God, which taketh away the sin of the world.”And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.–John 1:32-34.

For three days in a row, John gave witness to Jesus as the Lamb of God. The third day brought Andrew, and through him, Simon Peter to Jesus. See verses 35-44. John had been a lesser light indeed, but a highly essential one nonetheless. Lesser lights are lights indeed. For more light all we have need.

John’s light was received by many people while he lived. But after he had died, the impact of his plain rebukes of sin seemed to wear away. Jesus taught that the reason men began to side-step the “lesser light” was not because it was “lesser”, but because it was “light.”

‘Ye sent unto John, and he bare witness unto the truth . . . .  He was a burning and a shining light: and ye were willing for a season to rejoice in his light.” “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.” John 5:33, 35; 3:19-21.

Christ’s call to search the scriptures was leveled at the Jews at the conclusion of Christ’s discussion of the greater and lesser lights of Christ’s works and of John’s message. Though the Old Testament books were a lesser light when placed beside the ministry of Jesus, yet they served a salvational purpose that Christ’s ministry could not serve to the Jews to whom He was speaking.

Namely, the Old Testament scriptures were the only common ground of inspiration left between Christ and His hearers. Here in a source they professed to trust the leaders might find their sins rebuked and their lives corrected. They had rejected some time past the teachings of John. They would not put up with the brighter revelation of Jesus. The scriptures were their last flickers of hope from self-deception. They would testify of Jesus.  John 5:36-37.

Ellen White referred to her writings in two unique statements. The first, in point of time, referred to her writings along with the Smith’s book Thoughts on Daniel and the Revelation as a “great light.” They were a greater light when contrasted with other books being heavily promoted by the publishing houses at the time. The most prominent of these other books was Bible Readings for the Home Circle. Sister White wrote in regard to this “Men could not see that in these devisings they were closing the door to great light, which would have shone in the place of lesser light.” Pamphlet 79, p. 7.

Bible Readings, largely a compilation of scripture quotations, could not be said to be inferior to The Great Controversy except as it might make faulty connections or add faulty comments to the texts. But it was inferior in that it did not present the very truth that was needed as clearly as The Great Controversy.[3] Though it was a lesser light, it had done a great good. Yet it was not to take the place that the greater light should have had.

 

Ellen White as a Lesser Light

One December morning in California Ellen White penned a few pages about the opportunities presenting themselves to the church. “Dear Brethren and Sisters: The new year is just before us, and plans should be laid for earnest, persevering effort in the Master’s service. There is much to be done to advance the work of God. I have been instructed that the canvassing work is to be revived, and that it is to be carried forward with increasing success.”

Unfortunately, at least for the impact of the first sentence, the pages were not published until January 20 of the new year, 1903. The contents of the letter included a praise to God for the success attending the sale of Christ’s Object Lessons. Adventist were encouraged to promote the larger books now found in the Conflict series. The effort with Object Lessons had “demonstrated what can be done.” The work of selling the small book had prepared many to become full-time canvassers of the larger books who might not have considered the vocation otherwise. As part of an appeal for believers to join the work she wrote, in the second person, of the value of these, her own books.

Sister White is not the originator of these books. They contain the instruction that during her life-work God has been giving her. They contain the precious, comforting light that God has graciously given his servant to be given to the world. From their pages this light is to shine into the hearts of men and women, leading them to the Savior. The Lord has declared that these books are to be scattered throughout the world. There is in them truth, which to the receiver is a savor of life unto life. They are silent witnesses for God. In the past they have been the means in his hands of convicting and converting many souls. Many have read them with eager expectation, and, by reading them, have been led to see the efficacy of Christ’s atonement, and to trust in its power. They have been led to commit the keeping of their souls to their Creator, waiting and hoping for the coming of the Savoir to take his loved ones to their eternal home. In the future, these books are to make the gospel plain to many others, revealing to them the way of salvation.—Review and Herald, January 20, 1903

It is a sad and ironic commentary on human nature that a paragraph following this one would be used to make unfavorable references to the testimonies.  To discredit their timeliness or accuracy or power or authority, and to profess that Ellen White believed and taught the same about her own writings, this has been the use made by some of this article. After these glowing recommendations Ellen White continued.

The Lord has sent his people much instruction, line upon line, precept upon precept, here a little, and there a little. Little heed is given to the Bible, and the Lord has given a lesser light to lead men and women to the greater light. O, how much good would be accomplished if the books containing this light were read with a determination to carry out the principles they contain! There would be a thousandfold greater vigilance, a thousandfold more self-denial and resolute effort. And many more would now be rejoicing in the light of present truth.—Ibid.

After this statement God’s messenger returned in the article to her earnest call for Adventist to “circulate these books.” Parts of the letter, for obvious reasons, were included in The Colporteur Evangelist, and in the later and expanded Colporteur Ministry. After its original publication in the Review and Herald, it was taken up by church papers serving other regions of the world. Finally it found its way into the books Evangelism and Selected Messages, volume 3.

So through the Testimonies the church has been given a lesser light. From what she had written during the previous fifty years regarding the testimonies, from what she had written in the article itself, from her several references previously to the work of John the Baptist, it is doubtful that she ever suspected that the term would be used to denigrate the position and authority of the works. Though she only wrote about the subject once, while she traced other ideas numerously, yet this statement has come to be very well known. The typical Adventist college student, knowing nothing of the gist of the article it is drawn from, knows that Ellen White called herself the “lesser light.” How did this come to be?

We will leave that question for the careful thought of the reader. The information in this article is not sufficient to give a certain answer. But a review of what the Bible teaches regarding John the Baptist, Elijah, and Moses will place us on vantage ground for answering a different question— What relation should we have to the lesser light of the Testimonies?

 

New Light and Ellen White

An apparent contradiction of thoughts appears when one reads a great deal of Ellen White’s writings. On one hand, she provides a great deal of extra-Biblical information regarding Biblical stories and experiences. As an example of this one might return to the statement regarding Paul taken from the fifth volume of the Testimonies and partially quoted earlier in this paper.

Those who were interested in the prosperity of the church, and saw evils creeping in, presented the matter before [Paul], and from the light which he had previously received he was prepared to judge of the true character of these developments. Because the Lord had not given him a new revelation for that special time, those who were really seeking light did not cast his message aside as only a common letter. No, indeed. The Lord had shown him the difficulties and dangers which would arise in the churches, that when they should develop he might know just how to treat them. He was set for the defense of the church . . . . But when these reproofs came, some would not be corrected. They took the position that God had not spoken to them through Paul, that he had merely given them his opinion as a man, and they regarded their own judgment as good as that of Paul.–Testimonies for the Church, vol. 5, p. 65-66

The facts in italics are not found in the Bible. And they are not meaningless details. They shed great light on both present duties and on the meanings of several Biblical passages. This is just one example of many hundreds that could be quoted. In the Conflict of the Ages series we are given glimpses into the minds of many Biblical characters, into details of their lives, and into the meaning of otherwise obscure passages.

This extra information has proven to be a snare to some who find in it a violation of John’s warning in the last book of the Bible that “If any man shall add unto these things, God shall add unto him the plagues that are written in this book.” Revelation 22:18.

And others stumble over the fact that Ellen White said that “the written testimonies are not to give new light” and that “additional truth is not brought out” [4] despite the fact that new thoughts are brought out over and over again. We will consider the context of these statements and of their bearing on the nature and authority of the extra-Biblical content of Ellen White’s revelations.

As found in Testimonies for the Church, volume 5, or as found in Selected Messages, book 3, one might suppose that the Mr. “J” in the following statement was an over zealous fan of Ellen White. “Brother J would confuse the mind by seeking to make it appear that the light God has given through the Testimonies is an addition to the word of God, but in this he presents the matter in a false light.”[5]

It would be well for us to consider that it is not the words in this sentence that lead us to that conclusion. The sentence lends itself perfectly well to the opposite understanding, namely that Mr. J was an opposer of the Testimonies using the don’t-add-to-the-Bible argument against them. When we read a statement that may be understood two different ways, the way that we first and naturally understand it may give us in insight into our own thoughts. We may have projected our own thoughts into the paragraph.

The Testimonies do not Reveal New Light

Brother J was no friend of the Testimonies. The church meetings in his hometown were oppressive. Members were losing interest in attending because “God’s Spirit does not attend them.” The brothers and sisters in his church, many of them, had confidence in the Testimonies but were too timid to speak of that confidence for fear of a verbal assault from “J.”  His was the “spirit of the dragon” making “war upon those who believe that God has communicated light and comfort to them through the Testimonies.” In such a time “it is . . . for the brethren and sisters to assert their liberty and perfect freedom of conscience.” Since “God has given them light . . . it is their privilege to cherish the light and to speak of it to strengthen and encourage one another.”[6]

It was J’s work to present the Testimonies as an unholy addition to the Holy Bible. Even if the church would be reduced to “six” faithful members, it would prosper better without the help of J’s unbelief. After calling him to repentance, Sister White exhorted the church that “the great reason why so many professed disciples of Christ fall into grievous temptation and make work for repentance is that they are deficient in a knowledge of themselves . . . . You do not take your wrongs and errors to heart, and afflict your souls over them. I entreat you to purify your souls by obeying the truth.”

One must marvel that a statement from such a context would ever be used as evidence that Ellen White had written so as to limit the authority of her Testimonies. The irony causes painful reflection. And the short story does a great deal for our understanding of Ellen White’s two statements regarding “new light” not being delivered through the Testimonies. They were not a new source of moral obligations. The obligations were established in Scripture, but were dimly understood and little heeded there.

For example, men might study the Scriptures for years without noticing the contradiction between their weekend recreations and the Word’s injunctions to “let nothing be done for strife or vain glory.” They might indulge their lusts for Tobacco without catching that “him that defiles the temple [of the body] him will God destroy.” Their hardened heart might neglect their mother’s need for attention while reading the fifth commandment without shame. The “narrow way” of Scripture, undesired by the natural man, is hardly discerned by him.

But though the moral obligations were as old as the hills, the application of them in history and in the present is the work of continuing revelation. Here is where Ellen White’s new pieces of information enter. Divinity made no promise to bring an end to the gifts of continuing prophecy or inspired exhortation. While it is true that “If you had made God’s word your study, with a desire to reach the Bible standard and attain to Christian perfection, you would not have needed the Testimonies,” yet it does not follow that in the face of our past neglect of that Word that we can get along just as well today without the Testimonies. The method that God has chosen to help us we can not in safety ignore. This is the context of the no “new light” passage.

I took the precious Bible and surrounded it with the several Testimonies for the Church, given for the people of God. Here, said I, the cases of nearly all are met. The sins they are to shun are pointed out. The counsel that they desire can be found here, given for other cases situated similarly to themselves. God has been pleased to give you line upon line and precept upon precept. But there are not many of you that really know what is contained in the Testimonies. You are not familiar with the Scriptures. It is because you have neglected to acquaint yourselves with God’s inspired Book that He has sought to reach you by simple, direct testimonies, calling your attention to the words of inspiration which you had neglected to obey, and urging you to fashion your lives in accordance with its pure and elevated teachings.

The Lord designs to warn you, to reprove, to counsel, through the testimonies given, and to impress your minds with the importance of the truth of His word. The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed. Man’s duty to God and to his fellow man has been distinctly specified in God’s word; yet but few of you are obedient to the light given. Additional truth is not brought out; but God has through the Testimonies simplified the great truths already given and in His own chosen way brought them before the people to awaken and impress the mind with them, that all may be left without excuse.—Testimonies for the Church, vol. 2, p. 605.

Additional truth about what? Additional truth about our duty to God and to our fellow men is not revealed in the testimonies.[7] God has chosen to give more information that “in his own chosen way” has “simplified the great truths already given.” Simple principles regulate the addition of further information.

There is nothing in the word of God to be thrown aside; there is nothing in the plan of redemption that is unimportant or that may be lightly disregarded. The Bible gives us an account of the dealings of God with man from the creation to the coming of the Son of man in the clouds of heaven; it carries us even farther in the future, and opens before us the glories of the city of God, and the beauty and perfection of the earth made new, the saints’ secure abode. But although the long line of events extends through so many centuries, and new and important truths are from time to time developed, that which was truth in the beginning is the truth still. The increased light of the present day does not contradict or make of none effect the dimmer light of the past.—Signs of the Times, 06-03-86, edited and republished on 08-26-13

The gift of prophecy is a progressive one, revealing ever more of the history of this world. The “duty” of the gift is to “reflect light on the past, the present, and the future.” This has been the work of Ellen White in all of her historical works and in those testimonies and article that speak of future events.

The light of prophecy still burns for the guidance of souls, saying, “This is the way, walk ye in it.” It shines on the pathway of the just to commend, and on the way of the unjust to lead to repentance and conversion. Through its agency sin will be rebuked and iniquity unmasked. It is progressive in the performance of its duty to reflect light on the past, the present, and the future.

If those who have received the light will appreciate and respect the testimonies of the Lord, they will see the religious life in a new light. They will be convicted. They will see the key that unlocks the mysteries that they have never understood. They will lay hold of the precious things that God has given them to profit withal and will be translated from the kingdom of darkness into God’s marvelous light. —My Life Today, p. 42

The Testimonies Do Reveal “New Light”

The statements referred to above where Sister White repudiates the charge that she has added to the restrictions and injunctions imposed by scripture, are not the only statements she makes on the subject of new light. While denying a charge that her later testimonies contradict her earlier writings, she defended the differences between them on the ground of “new light” being revealed “as the people have been prepared” to receive it.

I do not believe that the testimonies in volume 9 contradict any former testimonies with regard to Sunday labor or any other points. We should bear in mind that Christian experience is progressive, and that the Testimonies have taught advanced principles year by year as the work has progressed and as the people have been prepared to receive new light.—Ellen White Biographies, vol. 6, p. 266

The Testimonies do Expose “New Light”

Who in this world has time to study every heresy that intrudes itself into our life? While it is our duty to study to show ourselves approved unto God, that approval will not rest on those that study to the exclusion of the sleep, exercise, outreach, and proper nourishment. To save church members from an impossible duty of studying from scratch every new wind, God has been pleased to give testimonies that quickly categorize and rightfully stigmatize classes of false would-be teachers.

I long daily to be able to do double duty. I have been pleading with the Lord for strength and wisdom to reproduce the writings of the witnesses who were confirmed in the faith [150] in the early history of the message. After the passing of the time in 1844, they received the light and walked in the light, and when the men claiming to have new light would come in with their wonderful messages regarding various points of Scripture, we had, through the moving of the Holy Spirit, testimonies right to the point, which cut off the influence of such messages as Elder A. F. Ballenger has been devoting his time to presenting. This poor man has been working decidedly against the truth that the Holy Spirit has confirmed. When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. —Loma Linda Messages, pp. 149-150

The danger to many today is that they will doubt the light that has already been confirmed, the truth shining through the testimonies of Ellen White. Jesus had comparatively little to say about “new” light, but He had a good deal to say about the danger of losing the light already shining.

“Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him.” “Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.” —John 11:9-10; 12:35-36

When the light is rejected, it does not stay around indefinitely. Paul and Barnabas “waxed bold” when speaking to the Jews, who thought themselves to be a “light to them that are in darkness.” Romans 2:19.

“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 . . And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.” Acts 13:46-47

Someone will receive the light joyfully.

 

 

Appendix A

Ellen White wrote five unique statements that incorporated the term “lesser light.” Several of these were republished and at times slightly edited before their republishing. The five sources and the places where one may find them in a republished form are listed below. They are organized according to the entity that is referred to as the “lesser” light in each case.

The Lesser Light of:

John the Baptist                          Second Advent Review and Sabbath Herald 04-08-73

Republished 1877 Spirit of Prophecy, vol. 2, pp. 83-84

Edited and Republished in the Desire of Ages, p. 220

Old Testament                            Signs of the Times 08-25-87

Republished in This Day with God, p. 246

Moon as                                    (Sermon Sunday afternoon, October 28, 1894, Campground, Ashfield, N.S.W.) Published in Sermons and Talks, vol. 1, p. 255

EGW as Greater                          Pamphlet 97 (Special Instruction Regarding Royalties written from “Sunnyside,” Cooranbong, March 11, 1899.) p. 7

EGW as Lesser                           Review and Herald 01-20-03; written from “Elmshaven,” St. Helena, CA. Dec. 6, 1902.

Republished in the Southern Watchman 02-02-04

Republished in (Australasian) Union Conference Record 03-15-05

Republished in Pamphlet 164

Republished in Colporteur Evangelist, p. 37

Republished in Colporteur Ministry, pp. 125-126

Republished in Selected Messages Book 3, p. 30

                                                     Republished in Evangelism, p. 257
Appendix B

I was shown that your meetings are losing interest because God’s Spirit does not attend them. The brethren and sisters are in complete bondage because of these two men. They dare not exercise their freedom and speak out their faith in the simplicity of their souls, for here is Brother J, with his cool, severe, critical eye, watching and ready to catch at any word which will give him a chance to exercise the faculties of his unbelieving mind. Between these two, the Spirit of God is grieved away from the meetings. When brethren manifest 246 the spirit of the dragon, to make war upon those who believe that God has communicated light and comfort to them through the Testimonies, it is time for the brethren and sisters to assert their liberty and perfect freedom of conscience. God has given them light, and it is their privilege to cherish the light and to speak of it to strengthen and encourage one another. Brother J would confuse the mind by seeking to make it appear that the light God has given through the Testimonies is an addition to the word of God, but in this he presents the matter in a false light. God has seen fit in this manner to bring the minds of His people to His word, to give them a clearer understanding of it.

The church of —– are growing weaker and weaker because of the influence which has been exerted over them—not an influence to help them advance, but to clog the wheels. It is the privilege of Brother J to cast aside his unbelief and to advance with the light, if he will. If he refuses to do this, the cause of God will advance all the same without his aid. But God designs that a change shall be made in the church at —–. They will either advance or retrograde. God can do more with six souls who are united and of the same mind and judgment, than with scores of men who do as Brother J and G have been doing. They have brought with them into the meeting, not angels of light, but angels of darkness. The meetings have been unprofitable and sometimes a positive injury. God calls for these men to come over on the Lord’s side and to be united with the body, or to cease hindering those who would be wholly for the Lord.  The great reason why so many professed disciples of Christ fall into grievous temptation and make work for repentance is that they are deficient in a knowledge of themselves. Here is where Peter was so thoroughly sifted by the enemy. Here is where thousands will make shipwreck of faith. You do not take your wrongs and errors to heart, and afflict your souls over them. I entreat you to purify your souls by obeying the truth. Connect yourselves with heaven. And may the Lord save you from self-deception.—Testimonies for the Church, vol. 4, p. 245-246

 

Appendix C

The sayings of the Lord Jesus Christ are of value beyond all computation. Those who casually read them do not comprehend their depths of meaning. They are life and light, and upon their reception depends the soul’s salvation. They are truth and righteousness, and are to be carefully studied and practiced. But the sayings of Christ are not a new revelation. The principles which he expounded were announced to Moses from the pillar of cloud, and to the prophets, who spoke and wrote as they were moved upon by the Holy Spirit. But the Jews had departed from the light and the grace that had been given them, and had not practised the sacred teachings that were essential for their present, spiritual help and for their eternal interests. Because of this, the words of Christ fell upon the ears of the Jewish nation as a new revelation. They were like blind men whose eyes were opened to behold wonderful things; their hearts burned within them as he opened the Scriptures to them. Although he had not been known as a student in any of their schools, Christ told them that he had not been untaught and uneducated. He taught that which he had learned of God. He said, “My doctrine is not mine, but his that sent me. If any man will do his will [he will not remain in ignorance], he shall know of the doctrine, whether it be of God, or whether I speak of myself.”  {RH, July 7, 1896 par. 6} Emphasis Supplied.



[1] “But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” Ephesians 5:13

[2] This passage was republished in Spirit of Prophecy, vol. 2, p. 83-84 (1877). It was edited and became part of the Desire of Ages eleven years later. In its last form a few thoughts were added. “Even John had not fully comprehended the future, immortal life through the Savior. Aside from the joy that John found in his mission, his life had been one of sorrow.” In this original the followers of Jesus were “more privileged” because they had “clearer light.” In the Desire of Ages they were “therefore said to be greater than he.” See page 220.

[3] “This was the way with The Great Controversy. This book was not even left to have a fair

chance in being handled with Bible Readings. The Bible Readings was brought in before the books of great importance—Great Controversy and Daniel and Revelation –which relate to the vital interests before us. Through the special instruction to the canvassing agents,  The Great Controversy  had little opportunity to be circulated, and the very light which the people needed for that time was nearly eclipsed.”—Manuscript Releases, vol. 19, p. 196

[4] Testimonies for the Church, vol. 2, p. 165

[5] Testimonies for the Church, vol. 5, p. 663; Selected Messages, bk 3, p. 30

[6] See Appendix B for the entire passage

[7] Ellen also wrote that the words of Jesus, though “of value beyond all computation,” were not a “new revelation.” RH, July 7, 1896. See Appendix C for the paragraph.

The Cost of the Covenant

“The multitude . . . came forth to be baptized of him.” Luke 3:7

Does the Seventh-day Adventist tradition of requiring believers to accept a string of theoretical and lifestyle changes prior to their baptism (or rebaptism) pass muster? Should we, rather, be prepared to baptize those who confess that they are sinners and that the Lord Jesus died for their sins?

Or must they also strip themselves of earrings, renounce their belief in eternal torment, acknowledge the authority of the Ten Commandments, believe in the end-time manifestation of spiritual gifts, eschew (not chew) pork, and commit to pay tithe?

The Reasoning of the Essay

The following four paragraphs present the logical flow of the essay unencumbered by the proof of the various assertions. As the evidences cover, at times, more than a page of text, the reader may be benefited by knowing up front just what it is that is being demonstrated.

Baptism represents a submission to the New Covenant. In the New Covenant the old way of life is put to death. It is symbolically buried during baptism. The new way of life is resurrected. One can not reasonably submit to any sort of covenant or agreement without a working knowledge of his responsibilities and obligations under that agreement.

In the New Covenant the penitent confesses his violations of the covenant law. He yields his heart to be recreated in true holiness. His baptism indicates his allegiance to the covenant law. God’s part of the New Covenant includes writing the covenant law in the heart of His subjects. This is done incrementally as the penitent is brought into greater familiarity with the law itself. He is never asked to give up a habit or an opinion that undermines divine Law until he can be brought to see his error.

Baptism, the symbol of the covenant between God and his people, must logically follow instruction regarding the covenant. God’s church is that corporate body that represents His covenant law to the world. Its members are known as those that “keep the commandments of God and have the faith of Jesus.” If God’s organized people are those that have entered with Him into covenant relation; and if baptism is a symbol of entering the covenant, then baptism can not reasonably be separated from entry into church membership.

Further, baptism must follow instruction in those particular applications of the New Covenant law that distinguish God’s people from the world. New Testament data supports this view with sufficient evidence to confirm that men were not baptized until they had surrendered in heart to practical and difficult applications of God’s law. Conforming to God’s will in these areas was a fruit that was “meet for repentance.”

 

Covenant – Baptism

The covenants made by God in the first 2,500 years of earth history are centered around the stories of the flood, the exodus, the cloud-appearances of God, and the rite of circumcision. Each of these is compared to baptism, either by Peter or Paul. See I Peter 3:18-21; I Corinthians 10:1-2; Colossians 2:10-13.

The Jews expected that the Messiah would “confirm the covenant” (Daniel 9) with the chosen nation. Past covenants had always been confirmed by a symbol, whether passive as in Genesis 9:13; 15:17-18, or active as in Acts 7:8. Entering Noah’s ark and crossing the divided Red Sea were in the latter camp. I Peter 1:3:18-21; I Corinthians 10:1-2. The role of water in symbolically washing away sin was familiar to all Jews. Exodus 30:17-21; Hebrews 9:10. It was natural for the Jews to connect baptism with washing away of sin and the promised renewing of the covenant. Isaiah 1:16-18.

Requisites for New Testament Baptism

Of the thirteen baptismal events in the New Testament, all but one give clear evidence that the baptismal candidates, as Jews or Samaritans or worshippers of the true God, were already familiar with the sacrificial system, the Law of God, and the Mosaic health laws. See Appendix A for the supporting scriptural data in the form of graph.

What did John the Baptist’s sermons reveal about what he expected of those who presented themselves for baptism?

They had to recognize and publicly renounce their sins. So Matthew recounts that they were baptized of him “confessing their sins.” Matthew 3:6; Mark 1:5. Matthew joins other writers in mentioning that they were called to renounce their carnal security, that assurance that rested in their relation to Abraham. Matthew 3:9.

In Matthew and Luke they were to “bring forth fruits meet for repentance.” Matthew 3:8; Luke 3:8. There were outward reforms that were reasonably expected from those professing to be leaving a life of sin. During a repent-or-face-judgment sermon (Luke 3:7-9, 17) John’s listeners asked what those required reforms might be. “What shall we do then?” Luke 3:10.

This was John’s opportunity. He could have answered “be baptized.” But John began rather to identify the idols and mistaken notions of the people that prevented them from a full obedience to the covenant law of Ten Commandments.

His injunctions there in Luke 3:11-14 might be summarized: Love your neighbor as yourself, Do not steal, Do not kill, Do not covet. Each command was delivered to that class that particularly departed from the same. Soldiers, for example, were to do no “violence.” Luke 3:14. That was a radical reform to require of military persons. Publicans were to charge only what was their due. Luke 3:13. And this was required despite the fact that the extra charges were the staple of their income.

The people were poor, yet were required to give a great deal of their meager substance to those poorer than themselves. Luke 3:11. And the rich king Herod was required to turn from “all the evils which Herod had done.” John’s appeal to Herod ended John’s public ministry. Luke 3:19.

By this sermon John showed that he would not leave messy and unpleasant work to be done by other instructors after he had baptized his hearers and gone to preach to another audience. Nor would he let political considerations modify his personalized calls to repentance.

When Jesus later testified of John’s work, it was this unbending integrity to which He first called attention. “What went ye out into the wilderness to see?” he queried. “A reed shaken with the wind?” Matthew 11:7; Luke 7:24.

The publicans accepted their high calling to honesty and thus “justified God.” Luke 7:29. Their changed lives demonstrated that God’s plainness of communication was warranted and wholesome. But Jewish leaders “rejected the counsel of God against themselves.” Luke 7:30.

The call of today’s church to simplicity in dress and diet matches the model established by the Baptist. Matthew 3:4; Mark 1:6. This baptizer himself, not some system following him, brought the issues of dress and diet to the attention of the public. His disciples, those that followed his teachings, were characterized as living in the same abstemious way as their master. Mark 2:18.

Immediately after His own baptism by John, Jesus faced a time of intense temptation. Matthew 4:1-10. He overcame those temptations by dependence on God’s powerful Word. He modeled victorious living by meeting temptation with scripture.

His struggle is typical of new believers everywhere. They are beset by severe temptations and should be thoroughly grounded in a knowledge of the Bible that would brace them to stand under their post-baptism trials. Compassionate ministers will understand the force of this argument.

Baptismal Requisites in the book of Acts

The Pentecostal outpouring and its baptismal aftermath are the subject of Acts 2. The requisite for baptism in Acts 2 is “gladly” receiving the many words of “exhortation.” Ac 2:40. Exhortation is a teaching regarding how someone ought to live his life. The first call to baptism after the cross involved “many other words” of exhortation, or reformatory teaching. Acts 2:14-41.

Most of the words preached by Peter in Acts 2 and by John in Luke 3 were not recorded. Luke 3:18; Acts 2:40. Yet we are told that there were “many” other words of exhortation preached there. The times and its errors might make yesterday’s exhortations less practical today. But the importance of “many” other words of instruction being preached by baptizing evangelists in highlighted in both mass baptism accounts.

The Baptism of the Samaritans and of the Ethiopian

What did Philip preach to the Samaritans prior to baptism? The “things concerning the kingdom of God.” These would, naturally, include the “royal law” that forms the basis of judgment in the Kingdom.

Leaving the Samaritans he found a Bible student with great responsibilities striving to understand the words of Isaiah 53. Philip offered to help the man understand the prophecy. The Ethiopian was already a believer, and an earnest one. How many persons do you know that would study a perplexing passage of scripture while riding home in a chariot?

The Ethiopian, after understanding the role of Jesus in the salvation he had sought by obedience to the laws of Moses, was baptized.

The passage is certainly no encouragement to those that would suppose that we may baptize persons knowing little and instruct them more thoroughly in the months following their baptism. The eunuch was, in the judgment of the Spirit of the Lord, ready to go alone into an unentered country and stand there in defense of truth. He saw Philip “no more.” Acts 8:39.

Paul’s Conversion and Baptism, and that of Crispus

Prior to Paul’s conversion he had an outward righteousness unparalleled by his peers. Galatians 1:14. His knowledge of Old Testament scripture earned him national respect at a young age. Acts 22:3. His conversion and subsequent baptism were followed immediately by a period of preaching. When he committed to give his life to Jesus Ananias could appropriately ask, “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” Acts 22:16.

Paul’s baptism, and that of the leader of a synagogue, Crispus, both illustrate that where a thorough Biblical knowledge of God and his requirements already exists, a comparatively brief period of instruction in the methods of grace and the truth of the cross is sufficient preparation for baptism.

The Baptism of Cornelius and His Family

Lest anyone think that the conversion of Cornelius’ home was a sudden affair, pagan today and baptized tomorrow, we quote Bible statements about the pre-baptism family of Cornelius. He was “a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.” Acts 10:1, 2. See v. 4, 22, 30, 31.

Though his spiritual credentials were high, he and his family were not baptized until they were publicly filled with the Holy Spirit. Far from setting a lower standard, this passage, if taken to an extreme, would forbid baptism of gentiles until their lives gave certain evidence that they had received the baptism of the Holy Spirit.

The Baptism of Lydia

Lydia and her household were baptized, apparently in connection with a river-side, prayer-preaching service. We have no record of what was preached, but lest we conclude that Lydia derived her entire knowledge of truth from the afternoon sermon we are told that she “worshipped God” and that her heart had been “opened” by the Lord prior to her hearing of the Apostle.

Her hospitality was bundled with an invitation to the visiting speakers. “If you have judged me to be faithful to the Lord, come to my house.” They did go to her house. Her speech makes it apparent that she had cultivated more than a casual acquaintance with the apostle. She expected that he knew her well enough to evaluate her faithfulness. How she came to worship God originally we know not, but such practice doubtless came with some instruction in the things of God. Moses had men that preached him in every city. Acts 16:13-15, Acts 15:21.

The Baptism of the Jailor

Following a miraculous earthquake and a subdued group of prisoners, the guard appointed to keep Paul and Silas “brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.” Acts 16:30-33.

How did the jailor know he was lost? That there was a salvation to be gained? That the two prisoners could show him the way to life? All of these things point to some past experience. But how could he have had an earlier encounter with Paul’s doctrine?

Paul had been preaching publicly in the city for “many days.” Acts 16:12.Yet even so, “they spake unto him the word of the Lord, and to all that were in his house.” The sermon was not long, but it was thorough enough to warrant adding the jailor’s family to heaven’s covenant keeping family.

The Rebaptism of the Ephesians

In Acts 19 Paul found a group of men who had entered into covenant relation with God by the baptism of repentance. A dozen of these faithful Baptists were living in Ephesus. They confessed that they had never even heard of the “Holy Ghost.”  They did not know anything of Christ’s indwelling by the Spirit and of the writing of the Law in the heart by the work of that Spirit.

Paul took the opportunity to fill in what had been lacking in their understanding of salvation and the work of God’s Spirit in the New Covenant. Acts 19:1-4. A more thorough knowledge of what baptism was to mean warranted a second baptism.

When they heard this, they were baptized in the name of the Lord Jesus. Acts 19:6.

The Doctrine of Baptism

 

The great commission presents teaching as both a pre-baptism and post-baptism activity. “Go ye therefore and teach all nations, baptizing them in the name of the Father, Son, and Holy Ghost; teaching them to observe all things whatsoever I have commanded you.” The content of the teaching is defined as instruction in holy living. It was to be accepted first, and then reviewed often. See I Corinthians 15:1-2, 2 Peter 1:12.

There has always been a danger in the church that baptism would cease to signify entrance to the New Covenant and would degenerate to signifying the honor due to the evangelist. This happened in Corinth and is partly the subject of the introduction to the first epistle to that city. Its tendency was to make the “cross of Christ” “of none effect.” I Corinthians 1:13-17.

What is most interesting in the Apostle John’s narrative regarding baptism is the way Jesus related to the rumors regarding his own baptismal success. He seems to have fled from the notoriety. To seek attention for success in the baptismal pool seems to reflect a spirit quite contrary to that of the Savior and of Paul. John 3:22-4:2.

The “doctrine of baptism” is listed among the doctrines that form the “foundation” “principles” of the kingdom. The rest of these fundamental doctrines, compared to the milk fed to spiritual babes, include “repentance from dead works, faith toward God,” “laying on of hands,” “and of resurrection of the dead and of eternal judgment.” Hebrews 6:1-2.

This list provides a model for evaluating which issues ought to be issues for the infant believer. The sanctuary, in its connection with “eternal judgment” and “repentance from dead works” of disobedience to the Law of God, lays a foundation for the rest. Church order is covered as expressed in its ordination services and baptismal events. Another of the basic themes that must be understood was practical faith.

Newness of Life

Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Romans 6:3-4.

In Ezekiel the promise of a new heart is most pronounced. The new heart of flesh of Ezekiel is the heart on which the Spirit writes in 2 Corinthians 3:3. And the content of the writing is presented in Hebrews 8 and 10.

For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: Hebrews 8:10. See Hebrews 8:11-12; 10:16-18. Emphasis supplied.

The Covenant is fulfilled incrementally. The phrase “And they shall not teach every man his neighbor” (Hebrews 8:11) will not be fulfilled until after the destruction of the wicked. And neither is the law written instantly and subconsciously. Men are brought into contact with the law as a step in their conversion. The law of the Lord is perfectly adapted to change the life as it is inwritten by the Spirit. Psalms 19:7. Men view the law and recognize their failings. If they continue to receive the correction meekly, the work done by the Spirit in their life is able to “save their souls.” James 1:21-25.

This makes the Law central to all evangelistic work. Men’s acquaintance with its claims forms the measure of the extent to which their lives can be made “new.” Men may be reformed in life only where they have chosen to surrender.

Counting the Cost

Jesus never encouraged men to commit first and consider later. His position was that they ought to “count the cost.” He made them aware of the small print. Did they know that following him meant having no certain home? That they would be hated by all, including their family? Did they realize that they would have to deny their selves? That their tempers could not follow them into the kingdom?

“Putting on Christ” (see Galatians 3:27) is no hollow imputation of holiness. In Colossians 3 we find that those who put on Christ put on “bowels of mercies, kindness, humbleness of mind.” They are given both a chapter full of graces to be purposefully cultivated and also lists of vices to be abandoned.

Such a radical transformation of life ought not to be accepted without carefully weighing the costs against the benefits. Making the decision superficially sets the committed up for shipwrecking his faith.

This God would never encourage a man to do.

Summary

God’s church on earth has always been that class of persons who have honored his law and submitted to his instruction. The book of Revelation makes it clear that loyalty to the Commandments will figure prominently in the final struggles. God’s covenant-keeping people, his church, are there characterized as having the Testimony of Jesus.

Baptism, the symbol of entering into the covenant, has been reserved in the Bible for those that can intelligently accept the terms of the covenant. These terms in the New Testament include a turning away from popular forms of disobedience. They include having a practical knowledge of the work of the Spirit and of the meaning of faith and of the reality of the judgment. They included a practical knowledge of prophecy as it was being fulfilled and was relevant to present truth. They include a significant reform in social grace indicated by the words “put on Christ.”

They included a great deal of pieces of instruction not stated but summarized as “many other words.” The terms were extensions of the Law as written in stone. Ignorant persons are never baptized in the New Testament. All were invited to count the cost of having the Law written in their mind.

An application of these same principles today would lead church evangelists to instruct candidates regarding their violation of the commands Thou Shalt Not Steal, Thou Shalt Not Kill, Thou Shalt Not Covet, Thou Shalt Not Commit Adultery, Thou Shalt Not Have Any God Before Me, Remember the Sabbath to Keep it Holy.

These commands enforce the church’s stand on tithe, on healthful living, on fashion and modesty, on the Sabbath.

An application of the same principles would also lead church evangelists to instruct their listeners in regard to current fulfillments of prophecy and the current working of the Holy Spirit in the church through the gift of prophecy. This working and instruction was often connected with baptism in the books of Acts.

Finally, to neglect these practical applications of the New Testament is to remove God’s intended meaning from the rite of baptism. This leaves it hollow and prone to the degeneration recorded in I Corinthians. It sets evangelists up to be honored for bringing in members that are themselves set up for apostasy.

The Thirteen Events

A)         The Baptism work of John                        28 References                  Jews Baptized*

B)         The Baptism work of Jesus              3 References                 Jews Baptized

C)         Pentecost                                     2 References                 Jews Baptized

D)         Philip and Samaria                         3 References                 Samaritans Baptized

E)         Philip and the Ethiopian               2 References                   Jew Baptized

F)         Paul’s Conversion                         2 References                 Jew Baptized

G)         Baptism of Cornelius, Family          2 References                 “Devout”

H)         Baptism of Lydia, Family               1 Reference                   “Worshipped God”

I)          Baptism of the Jailor, Family          1 Reference

J)          Bap. of Crispus, Corinthians           1 Reference                   Jewish Ruler, others*

K)         Baptism of Apollos                        1 Reference                   Jew Baptized

L)         Rebap. of John’s Disciples              2 References                 Jews Baptized

M)        Baptism disputes of Corinth            3 References                 Corinthians

It appears that the Bible Author intended that we would gather a large share of our information on Biblical baptism from the experience of John the Baptist. Further, it is evident that 41 of the 50 historical references are to baptisms of Jews. Seven others are references to those that were devout or worshipping the true God prior to their exposure to Christianity.

* The unnamed others probably did included non-Jews (as the soldiers, for example). But as this is not stated, the graph does not show it. There is no reason to suppose that they were ignorant “others.” Both John and Paul were first-rate instructors in holy living.

The Testimony of Ellen White – Is Missing Here

This essay has been prepared, partially, to answer the objection of those who suggest a dichotomy between Ellen White’s insistence on thorough baptismal preparation and, as they allege, the Bible’s contrary minimal requirements for baptism. For two reasons – to show the Bible Testimony as it stands on its own, and to prevent the unwanted expansion of the paper – no compilation is given in this paper.

However, for those who are not aware, Ellen White does certainly speak to the point of this paper. She has written an entire article on the baptismal doctrine and its application in Adventism. Numerous other references in her writings to the topic may be located in a few moments with either the EGW CD ROM or the Comprehensive Index to the Ellen White writings. The seeker will find a treasure of information confirming the long-held position of the church in regard to baptismal preparation.

In the book Evangelism the reader will also find, with a brief search, that Mrs. White expected Sunday keeping men convinced and joining the Sabbath keeping body—she expected them to desire rebaptism. This matches the arguments in this paper well, as any man would consider his first baptism sub-quality if it represented a submission to a law he did not even acknowledge as binding or did not at all understand.

Further, in that same book, the reader would find that evangelists ought to do the work of teaching all that the church requires and not to leave that for later workers. The reason given: The converts trust their first teacher and will be suspicious of any who would seem to tighten the chain that they had allowed to be placed on their neck. I have experienced the truthfulness of that paragraph.

Regarding Dreams and Ernie Knoll

SECTION ONE: INTRODUCING THE DREAMS

I first read a dream of Ernie Knoll many months ago.  A large church with a variety of worship styles figured prominently in the dream. It was the Seventh-day Adventist Church in figure. Irreverence, fashion, anxiety over baptismal rates, and worldly music characterized a number of church sanctuaries within the large structure.

My values and ideas about the future were well expressed in the overall presentation. A shaking is coming that will remove unfaithful persons, restore reverential worship, and will lead to an influx of earnest Christians.

I didn’t know that the dreamer thought his dream was inspired.

Perhaps you have read the dreams of Ernie Knoll. It seems that two or three persons each week ask me what I think of his dreams. Now I am committing my response to those frequent questions to print.

One encouraging aspect of this business is that anyone who reads this document carefully will come away with a wealth of truth from the pen of Ellen White that will certainly be helpful in life – even if Ernie had never had a dream that needed to be evaluated.

Testing the Dreams

My first thought is that we are not ready for this kind of test. We are not spiritually mature. We, as a whole, are “yet carnal.” And spiritual things are spiritually discerned.

But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. . . .[And] ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 1Co 2:14, 3:3

Every one of us will be sorely tempted; our faith will be tried to the uttermost. We must have a living connection with God; we must be partakers of the divine nature; then we shall not be deceived by the devices of the enemy, and shall escape the corruption that is in the world through lust.  {2SM 50.1}[1]

My second thought is that we are remarkably ignorant of thoroughly-revealed truths. We are sadly deficient in our obedience to “beware of false prophets.” We seem oblivious to the idea that sheep’s clothing recommends no man as a safe guide to the flock.

A third point: We have an entire book section of the Testimonies devoted to helping us in evaluating revelations and dreams. The section is neither obscure nor difficult to locate. You may find it in chapters 4 through 11 of Selected Messages, volume 2.

Point four: The idea that Satan would not do or teach something useful to God’s cause is, well, not well thought out. What do I mean? I mean that if the devil were to make a stab at introducing a new prophet, it would be a great idea to have that prophet bring many people into the church, promote canvassing, translate the book Evangelism into a new tribal dialect, etc.. A believable false prophet is quite a trophy and may be worth a little loss in some other fields. We should not be so easy to trick.

A fifth point and then we will go to the dreams themselves: This kind of dream-related scenario is going to come up again. There will be true manifestations of God-given dreams in the last days. And we have been hyper-warned that there will be an increase in the manifestations of false dreams. When one considers how many persons claimed to be led by God through dreams in Ellen White’s day, the idea of “increase” is significant.

In fact, you might want to skip to Section Three before reading Section Two. There you will find a great deal more about prophets in general. And there you will find that the most prominent false prophets of 20th century Adventism were able to write and testify for quite some time making neither a single glaring inconsistency with themselves nor with the Testimonies.

It is for this reason that you will find Ellen White urging great caution to those entertaining hopeful thoughts regarding new persons claiming to have dreams from heaven.

SECTION TWO: THE DREAMS

Meaningful Elements in Symbolic Dreams

The following is a quotation from one of Ernie’s dreams.

I notice on the far mountain ridge what looks like a black panther of some type. Myself and one of the men watch as this creature leaps through the air, landing just above the opening of the cave. I now notice it is an awful looking  creature. Its skin looks dry and black. It looks down at me and hisses. Its teeth are long and it is drooling. It says, “I hate you! I am going to kill you!”

Let me place next to this the most similar type of writing I can find by an inspired author.

Da 7:7  After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.

Here are a few differences that I notice between the two passages. In the second, Daniel 7:7, the beast represents a nation. This is explained a little later in that chapter. The strength of the beast represents the comparative strength of Rome to Greece and Persia. The iron in the teeth is a reference to the metal that enabled that nation to engulf other nations. The residue stamped represents the remnant – shown to be overcome by the same beast in Revelation 13. The word “diverse” is a reference to a change from the continual pattern of nations to the papacy (we find that it is the “little horn” later in the chapter that makes this beast “diverse.”) The ten horns represent ‘ten kings’ as we are told later in the chapter. In short, every element is significant. Every element is explained by scripture.

But I wonder about the mountain ridge (in the Sierras, we read earlier in the dream), the “one” person with “myself”, the leap, the “above” the “opening”, the dry skin, the hissing, the teeth, the drool.  These elements are not explained in Ernie’s dreams. Nor are they explained in scripture. Nor in the Testimonies. How do we know what they mean?

My dreams are often filled with fascinating elements. I don’t tend to have scary dreams, but if I did this dream would be similar in character to something that might come to me if I had gone to sleep thinking on religious themes. Many persons that suppose they have inspired dreams are simply vivid, or even lucid, dreamers. The verse for these is:

Ec 5:3  For a dream cometh through the multitude of business;

I do not expect anything of the kind regarding Ernie’s dreams in general. But it would not surprise me if, for many persons, their prophetic walk begins with lucid dreams and ends with the devil taking advantage of their weaknesses to produce false ones.

The contrast between Daniel 7:7 and Ernie’s dream is not conclusive evidence against his inspiration. But it is a significant contrast to be kept in mind.

Evidence from Providence

There are several times on the website when the word “providence” appears. These are cases, stories, of God’s guidance of Ernie or others. The “testimonies” section and the story of Ernie’s personal healing from colitis are both interesting.

Do these indications of providence point to Ernie as an inspired individual? I am afraid that the fact that they are advertized on the website makes these providences point in the very opposite direction.

Let none cherish the idea that special providences or miraculous manifestations are to be the proof of the genuineness of their work or of the ideas they advocate. If we keep these things before the people, they will produce an evil effect, an unhealthful emotion. The genuine working of the Holy Spirit on human hearts is promised, to give efficiency through the Word. Christ has declared the Word to be spirit and life. “The earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea” (Habakkuk 2:14, A.R.V.).  {2SM 48.1}

God’s Approval of Ernie’s Actions regarding the Dreams

 

I might be able to reason like this: “Maybe Ernie shouldn’t be advertising these providences as evidence in favor of the dreams. But this was his idea, not an idea from the dreams, so it really isn’t evidence one way or the other regarding the legitimacy of the dreams.”

 

But that would be faulty on one major account: Ernie claims inspiration, not only for the dreams, but even for the way the website is designed. Quoting from one of the dreams:

What Becky and I are doing with the ministry is exactly as He has planned.

There is no error in anything we have done.

These are messages that He has sent to His people. He is the author and inspiration of not only the dreams, but also the correspondence and the website. The 4 His People Ministry is very important.

This phrase, “no error in anything we have done” seems contrary to the spirit and tone of all that is written in the writings of apostles and prophets.

Spirit-Guided Bible Study versus Spiritual Impressions

Now consider one of the most significant troubles I find in the dreams. Ernie and his believers are led to expect guidance and answers from the Holy Spirit and from angels and from dreams. And where they might be directed to do earnest Bible study or searching of the Testimonies, they are often rather directed to seek direction from a more direct communication from heaven. This is sometimes subtle, yet pervasive throughout.

Here is the crux of the matter: Satan fears the effect of earnest Bible study. He has always been gratified if he could lead men to seek for impressions of the “Holy Spirit.” Ellen White never cooperated with this aim. Her warnings are filled with calls to earnest Spirit-powered Bible searching.

False messengers of the past have led the people, as we might expect, to seek for spiritual feelings, for the guidance of the “Holy Spirit.” They confound the feelings for the Spirit.

The people want a sign, as in the days of Christ. Then the Lord told them that no sign should be given them. The sign that should be manifest now and always is the working of the Holy Spirit upon the mind of the teacher, to make the Word as impressive as possible. The Word of God is not a dead, dry theory, but spirit and life. Satan would like nothing better than to call minds away from the Word, to look for and expect something outside of the Word to make them feel. They should not have their attention called to dreams and visions. If they would have eternal life, they must eat the flesh and drink the blood of the Son of God.–Letter 68, 1894.  {2SM 95.3}

Those who search the Scriptures will find explicit instruction as to what God requires of them on points of practical religious life. You are making a mistake in calling the attention of the flock of God from the Word, the unerring word of prophecy. Take heed what you hear, and be cautious what you receive. {2SM 88.1}

Now contrast this idea, that the Spirit is given to make the Word impressive, with the idea held by some persons that had dreams in Luther’s day:

Luther had presented to the people the word of God as the rule by which their character and faith should be tested. These men substituted for that unerring guide the changeable and uncertain standard of their own feelings and impressions.

“What is the use,” asked they, “of such close application to the Scriptures? Nothing is heard of but the Bible. Can the Bible preach to us? Can it suffice for our instruction? If God had intended to instruct us by a book, would he not have sent us a Bible direct from Heaven? It is by the Spirit only that we can be enlightened. God himself speaks to us, and shows us what to do and what to say.” Thus did these men seek to overthrow the fundamental principle on which the Reformation was based,–the word of God as an all-sufficient standard of faith and practice. By this act of setting aside the great detector of error and falsehood, the way was opened for Satan to control minds as best pleased himself.  {ST, October 18, 1883}

Contrast how the “Herald” responds to Ernie’s objection regarding his limited Biblical knowledge with the following statement by Ellen White:

Ernie:

As for me not having a broad understanding of the Bible and Spirit of Prophecy, the Herald says that I have a broader understanding than I might know . . . . The angel says that the Great Teacher has many ways of teaching other than what one can read in what He has written.

White:

There is constant danger of allowing something to come into our midst that we may regard as the workings of the Holy Spirit, but that in reality is the fruit of a spirit of fanaticism. So long as we allow the enemy of truth to lead us into a wrong way, we cannot hope to reach the honest in heart with the third angel’s message. We are to be sanctified through obedience to the truth. I am afraid of anything that would have a tendency to turn the mind away from the solid evidences of the truth as revealed in God’s Word. I am afraid of it; I am afraid of it. We must bring our minds within the bounds of reason, lest the enemy so come in as to set everything in a disorderly way. {2SM 43.2}

Of course, what the “angel” says is true. God has many means of teaching. But that is not a truth intended to comfort persons who are aware of their poverty of scriptural knowledge. Even honored prophets are expected to study diligently (Daniel 9:1-5). Even Jesus was a diligent student of the scriptures.

When Ernie made reference to his lack of breadth in knowledge he could have been directed by the angel in the same way that Godly men have always been directed. The “many ways” is not the way they have been directed to supplement their lack of Biblical breadth.

Many of our ministers can present to the people only a few doctrinal discourses. The same exertion and application which made them familiar with these points, will enable them to gain an understanding of others. The prophecies and other doctrinal subjects should be thoroughly understood by them all. But some who have been engaged in preaching for years, are content to confine themselves to a few subjects, being too indolent to search the Scriptures diligently and prayerfully, that they may become giants in the understanding of Bible doctrines and the practical lessons of Christ. {GW92 169.1}

This key point – that men ought to seek direction and answers through scripture rather than through angels and impressions and dreams – seems to be most vital.

The Spirit was not given–nor can it ever be bestowed–to supersede the Bible; for the Scriptures explicitly state that the word of God is the standard by which all teaching and experience must be tested. Says the apostle John, “Believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” 1 John 4:1. And Isaiah declares, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” Isaiah 8:20.  {GC vii.3}

Now consider the source of authority suggested to Ernie in some of the statements from his dreams.

How can Ernie know if something he does is wrong? No need to compare himself with scripture. He will be told.

The angel states that Jesus and the Father are very well pleased with how we share the dreams. If there is something wrong He will tell me

How does Ernie know he is on the right road when others are going the opposite direction? Not because of scripture study, but because of the encouragement of the angels.

I ask those in the car I am in about those in the other cars, “Why is everyone not seeing these angels? Why are they saying we are going the wrong way when the angels are pointing for us to keep going the way we are going?”

Satan, the one of “great disguise” is “placing traps for all.” But how may we escape his snares? The angel says “by having a discerning eye and ear” and by placing one’s heart in God’s hand. That is how we “will know” regarding divisive questions such as feast-day keeping.

The angel continues by stating that the one of great disguise is placing traps for all, but the discerning eye and ear of those who have placed their heart in the hand of God will know when the evil one has them worshipping pagan and old laws—things that were done away with when Jesus was nailed to the cross and died.

One named Jesus in his dreams responds to Ernie’s many questions. Where does this Jesus suggest Ernie seek answers? Not through diligent study, but by the Spirit’s guidance.

“I know you have many questions. Did I not send the Holy Spirit to guide and be with you?”

Some cities will be destroyed in the coming judgments. Some won’t be. Ernie knows, he believes, which ones will be destroyed but is not permitted to tell us. How does the Herald indicate that Adventists may be safe? If he had directed us to study we might learn that we are to move out of the large cities into smaller towns and country settings. But the angels that talk to Ernie are emphatic that we should learn how to be guided by the spirit. And I am very suspicious.

There are many towns and cities that are not destroyed. I ask the Herald if I may tell which cities. He answers, “No, that is not permitted.” He explains that each must learn the guidance of the Holy Spirit concerning where God would have them live.

What if someone confronts Ernie regarding his revelations regarding tithe? (I will address the tithe issue later). How should Ernie direct them to resolve the apparent discrepancy between his vision and Ellen White’s counsel? Careful study is not suggested. They are to pray and ask “for God’s guidance concerning whom and what they support.”

Someone is probably thinking, “But we do need to pray, do need to ask, do need to rely on God’s guidance, do need the Holy Spirit. How can the dreams be faulted in this way?”

Where we should pay our tithe, where we should make our homes, the answers to just such questions as Ernie poses regarding feast-keeping, whether we are doing well to share our dreams – these are all questions with plainly revealed answers for those who will search diligently.

These are not the kind of questions where impressions should be sought for a solution. As a colporteur leader I pray for wisdom from the Spirit to know which students to place on which streets. I want to be Spirit-guided. But for wisdom to know how to conduct the canvassing programs I am directed by earnest study of God’s counsels.

When we pray well for guidance on doctrinal and practical issues on which He may have communicated His will through the Testimonies, we are praying that God will help us understand His revelations. We are asking that He will guide us to the relevant counsels and truths. We are asking for help in finding Bible teachings that would help us test the spirits who are suggesting thoughts to our minds.

It is when we lose the sense of God speaking to us in Scripture that we long for Him to speak to us some other way. Ellen White writes:

Let those who are inclined to [seek guidance from men] read and receive the Bible as the word of God to them. The Bible is the voice of God to his people. As we study the living oracles, we are to remember that God is speaking to his people out of his Word. We are to make this Word the man of our counsel. “Search the Scriptures,” Christ said; “for in them ye think ye have eternal life: and they are they which testify of me.” If we realized the importance of searching the Scriptures, how much more diligently we would study them! With awe we would take up the inspired Word, and with earnest desire search its pages, beginning a new life of genuine experience in the things of God. The Scriptures would be read and studied as the sure evidence of God’s will concerning us.  {RH, March 22, 1906 par. 2}

Interestingly, Ellen White shared something similar to what the Herald said. Namely, Satan is seeking to trip us up.  First, “God has messengers and messages for his people.” (The ones she refers to below are Jones and Waggoner.) But notice how she suggest that listeners should relate to God’s messages through God’s messengers when they differ doctrinally from “our former doctrine.”

God has messengers and messages for his people. If ideas are presented that differ in some points from our former doctrines, we must not condemn them without diligent search of the Bible to see if they are true. We must fast and pray and search the Scriptures as did the noble Bereans, to see if these things are so. We must accept every ray of light that comes to us. Through earnest prayer and diligent study of God’s word, dark things will be made plain to the understanding.  {ST, May 26, 1890 par. 12}

Some fanatics in the past have repudiated the need for scriptural study. Ernie has not done this. But a more subtle error is not a safer one. Notice the effect of the former fanaticism and beware of any milder version that points in the same general direction.

[Some] are governed by impressions which they regard as the voice of God in the soul. But the spirit that controls them is not the Spirit of God. This following of impressions, to the neglect of the Scriptures, can lead only to confusion, to deception and ruin. It serves only to further the designs of the evil one. Since the ministry of the Holy Spirit is of vital importance to the church of Christ, it is one of the devices of Satan, through the errors of extremists and fanatics, to cast contempt upon the work of the Spirit and cause the people of God to neglect this source of strength which our Lord Himself has provided.  {GC vii.4}

During [Adventism’s early] trying days some of our most precious believers were led into fanaticism. I said further that before the end we would see strange manifestations by those who professed to be led by the Holy Spirit. There are those who will treat as something of great importance these peculiar manifestations, which are not of God, but which are calculated to divert the minds of many away from the teachings of the Word.  {2SM 41.2}

But though this issue regarding scripture is a key and central issue, it is not the last one we will notice.

 

Taking Time to Study and to Evaluate the Messages

 

I have hesitated to say plainly that Ernie is a false prophet. That is because I remember that Ellen White counseled us to take our time in evaluating persons claiming inspiration. We are to give them time to develop their fruits. We must not be urged into accepting or rejecting their messages. False prophets may initially appear true. True prophets may appear false because of my misunderstanding of scripture. I must take time.

A. T. Jones thought he took enough time to evaluate Anna. Apparently he did not.

I am more sorry than I can express to you that the matter has been handled unwisely. We shall have scores of just such developments, and if our leading brethren shall catch up things of this character and endorse them as they have done in this case, we shall have one of the most sweeping tidal waves of fanaticism that has been seen in our experience. . . . In such cases as these, it is essential that we let our moderation be seen. The Lord is at hand. We cannot afford to work in such a way as those have done who have given the productions of Anna Phillips to our churches without clear and certain evidence that God is speaking to His people through her. For our ministers to rush a thing before the people as bearing the divine credentials, unless they know for a surety that it is of God, will do a work that God has told them not to do. Many things intended to deceive will come, bearing some of the marks of truth. Just as soon as these shall be set forth as the great power of God, Satan is all ready to weave in that which he has prepared to lead souls from the truth for this time….  {2SM 92.2}

This cautionary counsel to Jones is one reason why I was so interested in the dream Ernie had regarding Noah.

A friend of mine raised some valid questions regarding the “what if” ending of the dream. [2] My friend noted that Jesus had promised Eve that of her seed he would raise a Deliverer. Enoch was already in heaven. Would God’s promise to Eve fail?

But my question regarding the Noah dream is of an entirely different nature. Satan, it is obvious, would be at a disadvantage if those he was deluding were to be evaluated over a significant volume of time. He would have a motive to encourage people to accept the dreams, the messages, uncritically, quickly.

How are we to judge messages? By comparing them with scripture. Then it would serve the Devil just well to draw an illustration from the days prior to earth’s first written revelation, and use that time as an illustration of how we should accept God’s messengers quickly. And those commissioned by God to guard the church from pretensions like those of Anna Phillips, the “leading men” of the testimony above, Satan would like to discredit for their healthy skepticism.

This discrediting of caution is just the picture that is painted by the Noah dream.

The man explains that God told him to build an ark. He said he was given the dimensions as well as specific instructions on how to build it. The men turn to each other and discuss the matter. Then one of them says, “No, Noah, we need to think, pray, and evaluate this discussion you say you had with God. We need to wait and see. We should not rush into these things. We must make sure that was not Satan talking to you.”

I watch as Noah comes in over and over and over again. He goes before the men to say that God repeatedly told him that it is imperative that he build an ark. The “Great Educators” are insistent that a message like this should not be rushed into but that sometimes it takes many years to understand. They state that one has to contemplate through thorough prayer as to the validity of these talks he says he has with God. They continue to question if that was Satan talking to him.

This sounds much like sophistry. It sounds like the same innuendo found in the vision of the ascending birds. There one bird in 800 make it. Escaping the valley is an illustration of salvation in the bird dream. I am not confident that the ratio, 1 in 800, is a poor one. But there the one bird that makes it is the one that flies straight up. What about the birds that pause to do diligent study? They are pictured also. It is not clear what “ancient” writings they are studying. But one thing is clear. The careful students don’t make it.

I watch as others stop to discuss the ancient books of the best ways to fly. They get out charts to plot and study the wind currents and try to figure out what is the best way to ascend.

The Sacred and the Common

Another warning Ellen White gave about false messengers is that they might mingle the solemn and the silly, the holy and the common. God has always worked to keep these distinct. Satan has always sought to confound them.

Anna Garmire was thus injured. Her father and mother made her believe that her childish dreams were revelations from God. Her father talked to the child as one chosen of God; all her fancies and dreams were written down as Anna’s visions. She had figures and symbols presented to her, and had reproofs for her mother and for her father. After a scathing reproof, there followed the most flattering representations of the wonderful things the Lord would do for them. These things I was pointed to as spurious, a deception. They descended to the most minute and trifling matters, commingled common, cheap things with important subjects. {2SM 89.1}

Their visions were Satan’s work. The things revealed were often common, earthly matters, such as, who should get breakfast the next morning, who should prepare the dinner, who should wash the dishes. Mingled with these frivolous things were sacred truths, which they had found in the Bible and testimonies. Satan’s hand was in all this, to disgust people, and cause them to spurn everything in the nature of visions. Thus the false and the true would be rejected together. And even those who were engaged in the deception, when they should become weary of it, would be inclined to doubt all visions.  {2SM 77.2}

This mingling of the common and sacred, of the “sublime and the ridiculous” (2SM 89), caught my attention several times while reading the dreams of Mr. Knoll.

When I read his sublime illustration of how God will prepare persons for the end (it is illustrated by the process of baking bread), I was surprised to read the Herald speaking regarding a symbolic bakery baking symbolic bread:

He looks at me, smiles, and replies, “It smells good in here, doesn’t it?”

From Genesis 1 to Revelation 22, from Ellen White’s first visions until her death, humor forms no part of angelic communications to men. Much less would an angel distract a man from a solemn spiritual lesson by a reference to a trivial passing aroma.[3]

Ernie seems to appreciate the light side of things himself. After hearing a dream that used a “clear” clipboard as a symbol, one of Ernie’s friends made a humorous quip. Ernie quoted it.

(Brother J, from the Go Forth dream, noticed this represents the “clear testimony” no matter how you look at it.)

You may search in vain for this kind of lightness regarding revealed truths on the part of truly inspired persons. But it shows up even in the angelic demeanor in Ernie’s dreams.

Not long ago there was a lady named Soo that had dreams that were widely regarded as from heaven. One of the interesting features of her dreams was that angels waved at her and she at them. This was a warning sign to me. Angels, holy ones, have always acted with the greatest solemnity and dignity when communicating openly with men. But angels in Ernie’s dreams have the same buddy-buddy flair as they did in Soo’s.

Inspiration

 

Another point that strikes me with force relates to one of the most crucial issues in our church today. The question is the nature of inspiration. One of Ernie’s dreams shows Jesus inspiring Ellen White by kneeling “on one knee” next to her.

I see Ellen White sitting in a chair with a pen in her hand. It is early in the morning and all is quiet. She is surrounded by many, many, many angels. Jesus kneels on one knee next to her and is instructing her what to write.

Compare this to the statement he makes about the wonderful little book Creeping Compromise.

 

I see Jesus kneeling on one knee next to [Joe Crews]. He is telling him what to write. The angel says, “He is writing Creeping Compromise. This is what ‘those which are they’ should be. This instruction is needed to perfect the character of those striving to be one of the 144,000. . . . [Crews’] book, inspired by Jesus, is a foundation of what to do.”

What caught my attention immediately was the muddling of the water in regard to the meaning and working of inspiration. Does the reader realize that this was the argument used by many in the South Pacific who, in a hollow manner, claimed to believe in Ellen White’s “inspiration?” They understood her to be “inspired” in the same sense that a consecrated preacher is “inspired.”

Of course, if Ernie is promoting the idea that Joe Crews is a prophet, the above argument would become meaningless. All prophets are equally inspired.

I don’t think Ernie claims this for Joe.

Nu 12:6  And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.

This shows that no one becomes a prophet unawares. Prophets speak for God on His authority. They do not have the same kind of inspiration as animates consecrated authors and musicians.

Talking to Evil Spirits

Other writers have called attention to a glaring issue in Ernie’s dreams. In one of them he encounters three evil angels. They appear to him in his dream. (How did they get there?). He talks with them. It is no symbolic talk. For a time Ernie supposes they are good angels. Then he becomes suspicious and challenges them to say his “new heavenly name” which he supposes no evil angel could know. They fail to pronounce it and Ernie calls for heavenly assistance against them.

These evil angels don’t make eye contact with Ernie. And they plainly state that what they say should be accepted over the authority of – Ernie’s dreams. And they add that “the enemy wants all to love and worship God in their own way!” (I doubt that evil angels would be that clumsy in their words on accident. In fact, the talk of the evil angels in this dream is so very clumsy as to be similar to the productions of a 7th grade trickster. This seems even a bit too low for a reverse-psychology scenario and makes me wonder if Satan is quite limited in his ability to control the details of dreams. Then again, perhaps he has learned well that 7th-grade level reverse psychology works just fine with the average reader.)

Now think these things through for a minute. Since when is Satan unable to make eye-contact with someone he is tricking? And since when should we identify evil angels by their ability to say our new name? And how do evil angels get into a God-inspired dream? And is all heaven watching the dream at the same time? The Herald says:

The Herald looks at me and smiles so that his dimples show. I look into his eyes and see such love and patience! He calls me by my heavenly name (the name I wanted to hear, but can only remember during a dream). He says, “All of heaven was watching and waiting until you cried out for help.”

The fact is that we should never never never talk to evil spirits. It is the most dangerous thing we could do. They are incredibly skilled at overmastering our minds. That God would permit Ernie, in a dream, to talk to them; that God would model how to identify false angels in such a way as to make it easy for Satan to take advantage[4], is unthinkable.

Literal and Symbolic

Ernie sees a number of future events that can’t be too far off from correct in the way he presents them. But interlaced through a narrative of a decent guess of what the future may hold you may find phrases and images borrowed from the Spirit of Prophecy and from the Bible.

That is great, in general. But some of those images are used in a way that confounds the literal and the symbolic.

I am thinking of the pictures of mass execution by an engineered mass guillotine. As each person dies, surrendering all, the Herald bids Ernie “watch closely.”

I watch as each assigned guardian angel has placed in his left arm a white robe to hold for the individual that just surrendered all. The robe is pure white with a large red border at the bottom. {9} In their right hand is placed a pure silver tablet with a pure gold border and a red ribbon wrapped around it. The tablet reads Revelation 2:10.

Martyrs will get literal white robes with red hems. This is true. They get these, however, at the resurrection.

Martyrs also get symbolic white robes – no red hems. This is pictured in Revelation 5. This happens when their name comes up in the judgment. Some face the judgment in heaven before they die. Some face it after they die. But no one faces it at the moment of death. So this picture is a disturbing mixing of metaphors – it is either a spiritualizing of a literal robe, or the literalizing of a symbolic one. And either way, it is confusing the timing.

Such confusion prevents people from understanding Revelation 5 and Revelation 3:5 correctly by leading them to associate the white robes in those passages with the memorable robes Ellen White saw on individuals in heaven.

And such confusion over elements in scripture appears also in the Herald’s statements relating to Jesus’ beautiful statements on faith.

One of these statements is that faith should have the same characteristics of a mustard seed. Mustard seed grows from the smallest of herb seeds into a tree-like bush. Jesus taught, by this illustration, that great faith is cultivated and grows like a plant.

So a statement by the Jesus in Ernie’s dream is odd. It seems to refer to the teachings of Jesus about great faith and mustard seeds and mountains – but it mixes the metaphors in a way that removes the force from what Jesus was teaching in scripture. Great faith becomes measured by an ability to perform odd miracles. This is the way Satan has always wanted the Bible passages to be understood and, again, it makes me quite suspicious.

Placing both hands into the pitcher again, Jesus turns to Anonymous and places His hands on this person’s head. He then says, “Great is the faith of one who commands that a mustard seed will become a mountain.”[5]

Tithe

 

Ernie’s most violent opposition has come over the statements he has made regarding tithe.[6] The contrast between Ernie’s Herald and the Testimony of Jesus is notable. As you read both, ask yourself the following: What if I know that part of my tithe is being used to support unworthy ministers that are employed by my conference? What should I do?

The Herald turns to me and says, “It is important that His people understand while it is important that we are to return a tithe to God’s storehouse, it is equally important that they understand what the funds are being used for. If an individual is providing funds and they understand that the funds are not being used according to His will, that person will be held accountable. The Great Creator has said to pay a tribute to those who do His bidding. The Herald explains that many tributes are used toward Lucifer’s work of using spiritualism from within God’s church by those who collect and place the funds in a storehouse. The Herald says, “That is not God’s storehouse. Those that give a tribute will be able to see the blessing they give in faith when it is placed in God’s storehouse.”

. . .  He says, “Let us leave here, as many will not understand what you have been shown. Anyone who does not understand, you are to only tell them that each has to pray and ask for God’s guidance concerning whom and what they support. They are to understand that they will be held accountable for what and whom they support. Again, I am to tell you to tell them that they are to support and pay a tribute to those who do His bidding.” I tell the Herald that this is a very controversial subject, and that there is much confusion as to God’s storehouse. He calls me by my heavenly name and says, “They are to understand that you, like I, are a messenger. I was instructed to share exactly what I have. You are to share exactly what I have shared with you. Those who have questions are to take it to the One who holds the keys to the Great Storehouse.”

The dream refers to God as holding “keys” to a “Great Storehouse.” It refers to tithes as a “tribute.” This is odd. The tithe belongs to God. It is not a tax. It is not a thank offering. It is not a confession that we have been conquered. In short, how is it a “tribute?”

But that is a small issue compared to the questions I suggested you ask yourself. These Ellen White answers plainly.

The tithe is sacred, reserved by God for Himself. It is to be brought into His treasury to be used to sustain the gospel laborers in their work. For a long time the Lord has been robbed because there are those who do not realize that the tithe is God’s reserved portion.  {CS 93.2}

Some have been dissatisfied, and have said, “I will not longer pay my tithe; for I have no confidence in the way things are managed at the heart of the work.” But will you rob God because you think the management of the work is not right? Make your complaint, plainly and openly, in the right spirit, to the proper ones. Send in your petitions for things to be adjusted and set in order; but do not withdraw from the work of God, and prove unfaithful, because others are not doing right.–9T 249.  {CS 93.3}

Summary of Section Two

There is more than enough in Ernie’s writings to conclude that he is not someone to become enthusiastic about. The angels he speaks to seem oblivious to the fact that we will be tested over impressions-vs-scripture. Evil angels have access to his dreams. He contradicts Ellen White on the issue of tithe. He mixes Biblical metaphors in a way that makes odd miracles look like the evidence of virtuous faith. He pipes in on the ongoing issue of inspiration – and muddies the water. He introduces lightness and trivial observations into solemn messages. His dreams urge uncritical acceptance and belittle studied evaluation. His symbolic panther story is full of non-explained symbols.

But suppose I just misunderstand all these things – every one of them. You should know the contents of the next section. It warns that false prophets certainly will come, certainly will advocate something. Handled wrongly one or two will multiply into a “tidal wave” of fanaticism that will make our work for the world very difficult as wordlings look at us as a bunch of weird persons.

SECTION THREE: A TIDAL WAVE OF FANATICISM

Let me briefly leave the topic of Ernie and speak of great general truths about the end of time. Ellen White writes:

Fanaticism will appear in the very midst of us. Deceptions will come, and of such a character that if it were possible they would mislead the very elect. If marked inconsistencies and untruthful utterances were apparent in these manifestations, the words from the lips of the Great Teacher would not be needed. It is because of the many and varied dangers that would arise, that this warning is given.  {2SM 16.4}

The reason why I hang out the danger signal is that through the enlightenment of the Spirit of God I can see that which my brethren do not discern. It may not be a positive necessity for me to point out all these peculiar phases of deception that they will need to guard against. It is enough for me to tell you, Be on your guard; and as faithful sentinels keep the flock of God from accepting indiscriminately all that professes to be communicated to them from the Lord. If we work to create an excitement of feeling, we shall have all we want, and more than we can possibly know how to manage. Calmly and clearly “Preach the word.” We must not regard it as our work to create an excitement.  {2SM 16.5, emphasis added.}

More enthusiasm “than we can possibly know how to manage”? What did she have in mind?

We must bring our minds within the bounds of reason, lest the enemy so come in as to set everything in a disorderly way. There are persons of an excitable temperament who are easily led into fanaticism; and should we allow anything to come into our churches that would lead such persons into error, we would soon see these errors carried to extreme lengths, and then because of the course of these disorderly elements, a stigma would rest upon the whole body of Seventh-day Adventists.  {2SM 43.2}

Ellen White wrote to A. T. Jones regarding his encouragement of Anna:

How is it, my brother, that you have taken up these communications, and presented them before the people, weaving them in with the testimonies God has given Sister White? Where is your evidence that these are of God? You cannot be too careful how you hear, how you receive, how you believe. You cannot be too careful how you talk of the gift of prophesying, and state that I have said this and that in reference to this matter. Such statements, I well know, encourage men and women and children to imagine that they have special light in revelations from God, when they have not received such light. This, I have been shown, would be one of Satan’s masterpieces of deception. You are giving to the work a mold which it will take precious time and wearing soul labor to correct, to save the cause of God from another spasm of fanaticism. . . .  {2SM 86.3}

One thing, Ellen White wanted to say as little as possible about Anna. Fanaticism is better treated with a calming influence than with an agitation. And Ellen White knew that scores of similar cases would arise in the future. She wrote of “tidal waves” that would come were leading men to take up a prophet like Anna and support his or her claims.

I want to say just as little as possible in regard to Anna Phillips. The less this matter is talked over and agitated, the better. There is a “dead fly in the ointment.” Before this reaches you, you will have received a letter giving a more complete statement in regard to what we may expect in the case. I am more sorry than I can express to you that the matter has been handled unwisely. We shall have scores of just such developments, and if our leading brethren shall catch up things of this character and endorse them as they have done in this case, we shall have one of the most sweeping tidal waves of fanaticism that has been seen in our experience.

With these and a few other statements it is easy enough to picture what Satan is trying to do. First, he works through a hyper imagination to create an impressible “prophet.” Then he advocates being led by the “Spirit.” Then he pours out a mighty gushing of this kind of enthusiasm, a false latter rain of dreams and visions.

It is that tidal wave that Ellen White sought to avert.

Ernie seems to allude to the wave, and the possibility that his allusion is based in fact is scary.

The Herald calls me by my heavenly name and says, “If you could only see and understand the impact these messages are making on new souls and the awakening they are having on old souls. Many are beginning to awake from their sleep. You are one of many that Jesus is working with all over the world. There are others who speak a different language with whom the Great King is working. You are not alone. You are being led by His Spirit. Those who make accusations against you will have to give an account before the Great Judge.

Yes, I will have to answer before the Great Judge. So also, reader, will you. You can not be too careful how you hear, how you accept. If there are no “glaring inconsistencies” nor “untruthful utterances” in Ernie’s work, that will not be cause enough to advocate his dreams. That is how Jones fell into advocating the false dreams of the young lady.

And what if you have resolved the issue of Ernie already? Ellen White indicates “scores” of similar experiences would occur. I can count about a score of them. Maybe there are a score I know nothing about it. That would still leave room for several more. Why did Jesus say “beware?” Because the false would not be obvious – that is how Ellen White explained it.

SECTION FOUR: SMALL THINGS

This section isn’t really for the average reader. As I read through Ernie’s dreams (and I did read all of them carefully),  I noted a number of small things. These are the kind of observations that gave me hints that something was not quite right with the dreams. But some of them are not obvious contradictions of true principles. Noticing them might even be nit-picking.

But, then again, they might be helpful to those seeking to shake a misplaced trust. So I record them here.

Interrupting the Dream

Can a prophetic dream be interrupted by an outsider? In Ellen White’s visions no one was able to disturb her communion with heaven.

“As I was unconscious to all that transpired around me while in vision, I will copy from Brother Nichols’ description of that meeting.  {LS80 232.2}

“‘Sister Ellen was taken off in vision with extraordinary manifestations, and continued talking in vision with a clear voice, which could be distinctly understood by all present, until about sundown. The opposition was much exasperated, as well as excited, to hear Sister E. talk in vision, which they declared was of the devil; they exhausted all their influence and bodily strength, to destroy the effect of the vision. They would unite in singing very loud, and then alternately would talk and read from the Bible in a loud voice, in order that she might not be heard, until their strength was exhausted, and their hands would shake so they could not read from the Bible. But amidst all this confusion and noise, Sister Ellen’s clear and shrill voice, as she talked in vision, was distinctly heard by all present. The opposition of these men continued as long as they could talk and sing, notwithstanding some of their own friends rebuked them, and requested them to stop. But Robbins said, “You are bowed to an idol; you are worshiping a golden calf.”  {LS80 232.3}

What about Ernie’s dream? It seems one dream was interrupted by his wife, Becky. It makes one wonder.

We are now in the corridor again. The Herald says, “What I show you now, I was showing you when Becky awoke you from your dream. Permission was given then to share a little of what was shown you.”

Bible Versions

I use the King James Version for study and memory work. And I consider it to be based on the highest quality of Greek manuscripts. It is an excellent version.

Ellen White used it generally. When other versions came into existence late in her ministry, she also made significant use of them.

Ernie’s visions emphasize, in a way very different from Ellen White’s relation to the various versions, the chosenness of the King James Version. Why the difference between Ellen White and Ernie on this point? There are many that would find in this very point evidence of Ernie’s legitimacy. I hope we are not tricked that easily. The devil knows how to preach to the choir.

Flattery

 

Ellen White described how Anna’s visions would flatter persons that had been rebuked earlier. Flattery is not a good thing. But the Herald absolutely flatters “Anonymous.” You will find nothing like it in all the thousands of encouraging statements to individuals in the Testimonies. And what he says to him is a twisting of Bible metaphors similar to the one mentioned earlier.

He talks about Anonymous[7] and how He is very well pleased with this person. He says how He would like to see others just like this person. He explains that this person’s faith is so strong that this person can “tell a mustard seed to become a mountain.” And by this person’s faith it would happen.

Witnesses

Ernie was shown that some prominent person would rise to be his helper in the work of promoting the dreams. He was shown the name of that person, but has not revealed it because he wants that person to join of his own free will. However, to give confirmation to God’s foreknowledge of the person’s decision, Ernie has shared the name with “a few select persons to be used as witnesses.”

The fulfillment of some predictions is not, of course, an evidence of the truthfulness of the claims of the predictor. Incredibly, some of the predictions of false prophets came to be fulfilled during Ellen White’s time:

In one place, four in one family professed to have communications from the Lord, reproving wrong, and they predicted things that actually did take place. This inspired confidence in them. But the things that did not take place were kept in the dark, or were treated as something mysterious, which would be understood later. Whence did these receive their inspiration?–From satanic agencies, which are many. The Lord laid it upon me to meet these things, and bear a decided testimony against them….  {2SM 76.4}

Still, it would be helpful to know the names of those entrusted with the name of the individual.[8] Their reputation for integrity and honesty would be something interesting to check into. Why? Because none other than Joseph Smith relied heavily on “witnesses” to confirm events that tended to back his claims. But after a decade many of these “witnesses” had repudiated their statements of affirmation and were shown to be generally unreliable persons even at the time they were chosen as witnesses.

Repentance

John the Baptist and Jesus and the Disciples, and Jesus through John to Laodicea all call men to repent. To repent is to turn in heart and practice from a confessed sin. When preachers cry aloud and show the church “its transgressions and the house of Israel” their sins, the people should be called to repent of those same sins.

And in Revelation 3 when Jesus says to our church, “be zealous and repent” it is a good question to ask, “repent of what sins?” This is why the Testimonies were given.

So when we read in the Bible of men calling others to repent, we understand that the call to repentance involved instruction on how to live. Both Paul and John the Baptist mentioned “works meet for repentance.” Ac 26:20; Lu 3:8.

So I was very interested at the added word (capitalization in the original) “just” given to persons commissioned to share the spirit’s messages. There is just something strange about adding the word “just” in a place where it doesn’t belong, in a place where it changes a summary into a contradiction.

He goes quickly to Brother and Sister M, places His hands on their head and says, “Go and JUST tell them to REPENT.”

Without an Intercessor

Ernie has also had instruction about the close of human probation. That is a time, we learn from Ellen White and from the sanctuary symbols, when men will stand before God without an intercessor. One popular author has written a book titled Never without an Intercessor and has criticized the idea of living without one. Satan has tried to word the question about that time like this, “Will we have the help of Jesus or not have the help of Jesus during the Time of Trouble?”

But that is the wrong question. Jesus offers more than one type of help. To heavenly angels Jesus gives power and wisdom and might. To humans He is giving these and more. He is pardoning our sins and blotting them out.

Will we have help during the Time of Trouble? During that time there will be no pardon for sins. But we, like all holy intelligences throughout eternity, will be dependant on Christ’s power and light, his wisdom and indwelling Spirit. It will be Jesus’ authority, for example, that commissions angels to feed and protect us during that time.

It was impossible for the plagues to be poured out while Jesus officiated in the sanctuary; but as His work there is finished, and His intercession closes, there is nothing to stay the wrath of God, and it breaks with fury upon the shelterless head of the guilty sinner, who has slighted salvation and hated reproof. In that fearful time, after the close of Jesus’ mediation, the saints were living in the sight of a holy God without an intercessor. Every case was decided, every jewel numbered. Jesus tarried a moment in the outer apartment of the heavenly sanctuary, and the sins which had been confessed while He was in the most holy place were placed upon Satan, the originator of sin, who must suffer their punishment.  {EW 280.2}

I saw the saints leaving the cities and villages, and associating together in companies, and living in the most solitary places. Angels provided them food and water, while the wicked were suffering from hunger and thirst. . . . In some places, before the time for the decree to be executed, the wicked rushed upon the saints to slay them; but angels in the form of men of war fought for them. Satan wished to have the privilege of destroying the saints of the Most High; but Jesus bade His angels watch over them. God would be honored by making a covenant with those who had kept His law, in the sight of the heathen round about them; and Jesus would be honored by translating, without their seeing death, the faithful, waiting ones who had so long expected Him.  {EW 282.2}

When Ernie’s guide writes of this time the guide’s words do not help clarify this truth. Those inclined to think that they will be unsupported during that time are left to think that way still. And what does it mean to “smile like Christ”? And, honestly, what will a saint see in the moral mirror when he compares himself to Jesus? Contrast the dream and the scripture.

How can you be like Christ and not look like Him? You say you want to be one of the 144,000, and yet how can you when you cannot stand without Christ holding you up to the Father? If you look like Christ, walk like Christ, smile like Christ, then you will be able to stand in that last day when Jesus cannot hold you up to the Father. When you look in a mirror and you see a clean vessel without any filth, then you will receive the blessing Jesus has commanded to pour forth.”

Job 9:20  If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.

No, a sanctified man will never perceive himself as a “clean vessel without any filth.” And certainly that will not be the condition of receiving the Latter Rain.

If I were to be totally honest, the teachings of Ernie, and of Soo before him, are so strange, so odd, that I at times wonder if they are like the hired prophet in the story of Nehemiah. Have a small group of men, anxious to make believers in Ellen White look silly, hired Ernie and Soo to make up these stories and act them out? It seems like a silly hypothesis even to me. I am not advocating it.

But neither would I be surprised if the silly hypothesis turned out to be true. Satan could have done better, it seems to me.

In summary, there are many small things that have caught my attention while reading Ernie’s dreams. These range from subtle twisting of scriptural phrases to evidence that his dreams were interruptible. They include the use of flattery and the misuse of Greek. They involve end-time confusion. But these are not the real reasons to reject Ernie. They are, rather, the reasons to not accept him. They are reasons to take time to wait for more telling evidences.

And they are a warning that we must be more diligent in our studies.

Section Five: The Herald Replies to Criticism

 

Within 48 hours of the original completion of this paper, sections 1-4, Ernie had and published another dream, one of the longest.

It is fascinating. I do not expect to update this paper at each future dream’s release. But this most recent one suggests one more significant warning.

Before getting to that warning I will point out that the inspiring agent behind the dreams is a bit political. This dream had, for example, a carefully muted implication that persons should study. And it replied to questions about the title “Herald” by adjusting that to read “herald.” (But I am the one that removed the capitol. The dream just said “Herald” is not a name.)

There were other adjustments that seem reactionary to criticism. But they are all small things.

The big thing is a false test. First, Ellen White:

Whenever I have been called to meet fanaticism in its varied forms, I have received clear, positive, and definite instruction to lift my voice against its influence. With some the evil has revealed itself in the form of man-made tests for ascertaining a knowledge of the will of God; and I was shown that this was a delusion which became an infatuation, and that it is contrary to the will of the Lord. {2SM 28.3}

In the past the false prophets suggested that their truthfulness could be tested by signs. But the Herald has suggested a false test that is . . . very Biblical. In the dream the following Bible passage is quoted:

1Jo 4:1-2  Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2  Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:

I have preached on this passage before. If we take it the way that Ernie suggests I am afraid we would have to acknowledge the Spirit behind most Adventist false prophets – Victor Houteff[9] not excepted.

The way the Herald understands John’s test, a false prophet can be tested by asking him “Did Jesus come in the fallen nature of Adam, or not?” If the prophet says “yes” then he is a true prophet.

Yikes. Either the devil is supernaturally forbidden to say “yes” in that scenario, or this is a false test. And not only must the devil be forbidden to say “yes”, every lying man, every schizoid, every hired “prophet” must be absolutely forbidden to say “yes, I believe Jesus came in the flesh.”

And if we take this same premise, we would be forced by 1Jo 4:15 to admit that Joseph Smith and every pope and most Pentecostal prophets must be included among the faithful.

1Jo 4:15  Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

Does the Bible explain what kind of confession is required to indicate that Jesus Christ is come in the flesh? That He is the Son of God? Indeed, it does. John introduces no new test. It is the same test taught through-out scripture.

The summary is that our works may say something very different than our words. What our words say is a profession. What our works say is also a profession. When they speak (legeo) the same thing (homo), that is a confession (homelegeo). When they differ, that is a denial.

Tit 1:16  They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

Jesus was given power over all flesh. (John 17:3). When I live in a way that is merely a form of godliness, my works deny the power that Jesus has been given.

2Ti 3:5  Having a form of godliness, but denying the power thereof: from such turn away.

Jude 1:4  For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

Lip service has never been the badge of legitimacy for God’s people.

Isa 29:13  Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

How did the patriarchs confess that they were strangers and pilgrims? By living a life that showed their values.

Heb 11:13  These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

Now I am not sure that this is the best way to explain 1 John 4:1-3.

It might be more accurate to say that the in-the-flesh test is a one way test. In other words, if someone denies the Law of God, then we know that there is no light in them. But it doesn’t follow that if someone acknowledges the Law of God that they are true. The to-the-law test is a one-way test, capable of invalidating a prophetic claim, but incapable of validating one.

If this is the case with 1 John 4 then the key is in the meaning of the word “spirit.” The passage would be saying “Don’t believe every one claiming to be inspired. If a person admits that Christ is come in the flesh, that idea was revealed to men by God, so it doesn’t give cause for worry. But if a person denies this, that idea has been prophesied to be a defining characteristic of antichrist, and we should beware of it.”

In summary, though I am not sure which way to understand 1 John 4:1-3, I am certain that Ernie’s way is an open door to the tidal wave mentioned in section three. Any lying spirit can say “I know you, you are the Christ.” Consider the Herald’s test and what conclusion it would have brought someone to 2000 years ago:

1Jo 4:15  Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

Mt 8:29  And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

Mr 5:7  And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

I wouldn’t want to be led to a parallel conclusion today.

Section VI – The Conclusion

This won’t be long.

First, Ernie has gone far too far to be evaluated as a confused dreamer – someone that has common dreams and mistakes them for divine pictures. His two-way conversations and the reactionary nature of the dreams brand him as one of three: Either a true prophet, or one in communion with evil spirits, or one hired to confuse the workers with outright lies.

Second, big issues in the dreams eliminate the “true prophet” option. His relation to impressions of the “Spirit”, his false tests of “Do you know my name?” and of “What of 1Jo 4:1-3?”, his contradiction of the Testimonies on tithe, his mixing of the sacred and the common, and more, his mixing of Biblical metaphors, these and other major issues leave me no choice but to consider him false – whether in cahoots with demons or merely men.

Third, his most important paragraph in any dream, perhaps, was the statement that many like him in other places, and speaking other languages, are having the same experience. May God, our Father in heaven, prepare us for the tidal wave of sensational fanatical outpouring. It is time to search our hearts, almost too late if we have been neglecting this work.

Fourth, future claimants to inspiration may not have the “big issues” apparent in anything they say. We must not be hurried into accepting any message from “heaven.” We have time to study, time to watch. Little things may be our only clue to wait longer still. We can not be too careful how we hear, how we receive.

Fifth, we should not test spirits by talking to them, nor by listening to them talk. Think it through. Satan was a liar from a very early date.

Sixth, see the second point. I am through with www.4hispeople.com. The devil has no right to distract me from my work by making up new and confusing dreams. I grant that he is able. But not that he has the right. I will not be further distracted.

 



[1] Throughout this document Ellen White’s quotations have standard references. To avoid confusion, Ernie’s dreams (the entirety of which, by April 4, 2008, were only three times the length of this document) have no references to them.

[2] For those unfamiliar, Ernie was shown that if Noah had heeded the cautionary elders of his day that every human in the world would have been destroyed in the flood and that God would have started over by recreating man from the mud at the bottom of the flood, as it must have been on the “46th day.”

[3] One reader of this article commented that the scent might be, itself, a symbol. I grant it could be. And that would cancel this argument. But my reading of the passage does not lend itself to this view and so I retain the paragraph with this footnote.

[4] Step A – appear to man as holy angel and tell him his heavenly name. Step B – appear to man as bad angel and be frustrated to not be able to know the heavenly name. Step C – appear as holy angel, use heavenly name as alternate source of authentication, and proceed to teach whatever you want. A very simple trick.

[5] For more on faith, see www.audioverse.org where I have two sermons on the topic that will explain more particularly why I object to this statement.

[6] Several have written me regarding Ernie and tithe. Some have argued, at length, that tithe may legitimately be paid through irregular channels. These, I think, miss my point altogether. My studies tend to point in the same direction, that tithe may be legitimately paid directly to a needy mission field, for example.

[7] Someone wrote me, “What is wrong with flattering someone who is anonymous?” My reply is simply, “Anonymous is not anonymous to Anonymous.”

[8] Since writing this, one has come forward – Linda Kirk. Interestingly, she no longer has confidence in the dreams.

[9] The founder of the Shepherd’s Rod

Ellen White on the 144,000

If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted “Alleluia!” Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below. {CET 57.3}

Soon we heard the voice of God [THE VOICE OF GOD IS HEARD REPEATEDLY DURING THE PERIOD IMMEDIATELY PRECEDING CHRIST’S RETURN. SEE THE GREAT CONTROVERSY, PP. 632, 633, 636, 638, 640, 641] like many waters, which gave us the day and hour of Jesus’ coming. The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake. When God spoke the time, He poured upon us the Holy Ghost, and our faces began to light up and shine with the glory of God, as Moses’ did when he came down from Mount Sinai. {CET 58.1}

The[1] 144,000 were all sealed, and perfectly united. On their foreheads was written, “God, New Jerusalem,” and a glorious star containing Jesus’ new name. At our happy, holy state the wicked were enraged, and would rush violently up to lay hands on us to thrust us into prison, when we would stretch forth the hand in the name of the Lord, and they would fall helpless to the ground. Then it was that the synagogue of Satan knew that God had loved us who could wash one another’s feet, and salute the brethren with a holy kiss, and they worshiped at our feet. {CET 58.2}

Soon our eyes were drawn to the east, for a small black cloud had appeared, about half as large as a man’s hand, which we all knew was the sign of the Son of man. We all in solemn silence gazed on the cloud as it drew nearer, and became lighter, glorious, and still more glorious, till it was a great white cloud. The bottom appeared like fire; a rainbow was over the cloud, while around it were ten thousand angels, singing a most lovely song; and upon it sat the Son of man. His hair was white and curly, and lay on His shoulders; and upon His head were many crowns. His feet had the appearance of fire; in His right hand was a sharp sickle; in His left, a silver trumpet. His eyes were a flame of fire, which searched His children through and through. Then all faces gathered paleness, and those that God had rejected gathered blackness. Then we all cried out: “Who shall be able to stand? Is my robe spotless?” Then the angels ceased to sing, and there was some time of awful silence, when Jesus spoke: “Those who have clean hands and pure hearts shall be able to stand; My grace is sufficient for you.” At this our faces lighted up, and joy filled every heart. And the angels struck a note higher and sung again, while the cloud drew still nearer the earth. {CET 58.3}

Then Jesus’ silver trumpet sounded, as He descended on the cloud, wrapped in flames of fire. He gazed on the graves of the sleeping saints, then raised His eyes and hands to heaven, and cried, “Awake! awake! awake! ye that sleep in the dust, and arise.” Then there was a mighty earthquake. The graves opened, and the dead came up clothed with immortality. The 144,000 shouted “Alleluia!” as they recognized their friends who had been torn from them by death, and in the same moment we were changed and caught up together with them to meet the Lord in the air. {CET 59.1}

We all entered the cloud together, and were seven days ascending to the sea of glass, when Jesus brought the crowns and with His own right hand placed them on our heads. He gave us harps of gold and palms of victory. Here on the sea of glass the 144,000 stood in a perfect square. Some of them had very bright crowns, others not so bright. Some crowns appeared heavy with stars, while others had but few. All were perfectly satisfied with their crowns. And they were all clothed with a glorious white mantle from their shoulders to their feet. Angels were all about us as we marched over the sea of glass to the gate of the city. Jesus raised His mighty, glorious arm, laid hold of the pearly gate, swung it back on its glittering hinges, and said to us, “You have washed your robes in My blood, stood stiffly for My truth; enter in.” We all marched in and felt that we had a perfect right in the city. {CET 59.2} [see also EW pp. 14-18].

Mount Zion was just before us, and on the mount was a glorious temple, and about it were seven other mountains, on which grew roses and lilies. And I saw the little ones climb, or, if they chose, use their little wings and fly to the top of the mountains, and pluck the never-fading flowers. There were all kinds of trees around the temple to beautify the place; the box, the pine, the fir, the oil, the myrtle, the pomegranate, and the fig-tree bowed down with the weight of its timely figs,–these made the place all over glorious. And as we were about to enter the holy temple, Jesus raised His lovely voice and said, “Only the 144,000 enter this place,” and we shouted, “Alleluia.” {CET 63.2}

This temple was supported by seven pillars, all of transparent gold, set with pearls most glorious. The wonderful things I there saw, I cannot describe. Oh, that I could talk in the language of Canaan, then could I tell a little of the glory of the better world. I saw there tables of stone in which the names of the 144,000 were engraved in letters of gold. {CET 63.3}

After we beheld the glory of the temple, we went out, and Jesus left us, and went to the city. Soon we heard His lovely voice again, saying: “Come, My people, you have come out of great tribulation, and done My will; suffered for Me; come in to supper, for I will gird Myself, and serve you.” We shouted, “Alleluia! glory!” and entered into the city. {CET 64.1}

Then I saw two trees. One looked much like the tree of life in the city. The fruit of both looked beautiful, but of one they could not eat. They had power to eat of both, but were forbidden to eat of one. Then my attending angel said to me, “None in this place have tasted of the forbidden tree; but if they should eat, they would fall.” {CET 98.1}

Then I was taken to a world which had seven moons. There I saw good old Enoch, who had been translated. On his right arm he bore a glorious palm, and on each leaf was written “Victory.” Around his head was a dazzling white wreath, and leaves on the wreath, and in the middle of each leaf was written “Purity,” and around the wreath were stones of various colors, that shone brighter than the stars, and cast a reflection upon the letters and magnified them. On the back part of his head was a bow that confined the wreath, and upon the bow was written “Holiness.” Above the wreath was a lovely crown that shone brighter than the sun. I asked him if this was the place he was taken to from the earth. He said, “It is not; the city is my home, and I have come to visit this place.” He moved about the place as if perfectly at home. I begged of my attending angel to let me remain in that place. I could not bear the thought of coming back to this dark world again. Then the angel said, “You must go back, and if you are faithful, you, with the 144,000, shall have the privilege of visiting all the worlds and viewing the handiwork of God.” {CET 98.2}

I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues. These plagues enraged the wicked against the righteous; they thought that we had brought the judgments of God upon them, and that if they could rid the earth of us, the plagues would then be stayed. A decree went forth to slay the saints, which caused them to cry day and night for deliverance. This was the time of Jacob’s trouble. Then all the saints cried out with anguish of spirit, and were delivered by the voice of God. The 144,000 triumphed. Their faces were lighted up with the glory of God. Then I was shown a company who were howling in agony. On their garments was written in large characters, “Thou art weighed in the balance, and found wanting.” I asked who this company were. The angel said, “These are they who have once kept the Sabbath and have given it up.” I heard them cry with a loud voice, “We have believed in Thy coming, and taught it with energy.” And while they were speaking, their eyes would fall upon their garments and see the writing, and then they would wail aloud. I saw that they had drunk of the deep waters, and fouled the residue with their feet–trodden the Sabbath underfoot– and that was why they were weighed in the balance and found wanting.  {EW 36.2}

Then my attending angel directed me to the city again, where I saw four angels winging their way to the gate of the city. They were just presenting the golden card to the angel at the gate when I saw another angel flying swiftly from the direction of the most excellent glory, and crying with a loud voice to the other angels, and waving something up and down in his hand. I asked my attending angel for an explanation of what I saw. He told me that I could see no more then, but he would shortly show me what those things that I then saw meant.  {EW 37.1}

Sabbath afternoon one of our number was sick, and requested prayers that he might be healed. We all united in applying to the Physician who never lost a case, and while healing power came down, and the sick was healed, the Spirit fell upon me, and I was taken off in vision.  {EW 37.2}

I saw four angels who had a work to do on the earth, and were on their way to accomplish it. Jesus was clothed with priestly garments. He gazed in pity on the remnant, then raised His hands, and with a voice of deep pity cried, “My blood, Father, My blood, My blood, My blood!” Then I saw an exceeding bright light come from God, who sat upon the great white throne, and was shed all about Jesus. Then I saw an angel with a commission from Jesus, swiftly flying to the four angels who had a work to do on the earth, and waving something up and down in his hand, and crying with a loud voice, “Hold! Hold! Hold! Hold! until the servants of God are sealed in their foreheads.”  {EW 38.1}

I asked my accompanying angel the meaning of what I heard, and what the four angels were about to do. He said to me that it was God that restrained the powers, and that He gave His angels charge over things on the earth; that the four angels had power from God to hold the four winds, and that they were about to let them go; but while their hands were loosening, and the four winds were about to blow, the merciful eye of Jesus gazed on the remnant that were not sealed, and He raised His hands to the Father and pleaded with Him that He had spilled His blood for them. Then another angel was commissioned to fly swiftly to the four angels and bid them hold, until the servants of God were sealed with the seal of the living God in their foreheads. {EW 38.2}

Dear Brother:

I hardly know what to say to you. The news of your wife’s death was to me overwhelming. I could hardly  believe it and can hardly believe it now. God gave me a view last Sabbath night which I will write….  {2SM 263.2}

I saw that she was sealed and would come up at the voice of God and stand upon the earth, and would be with the 144,000. I saw we need not mourn for her; she would rest in the time of trouble, and all that we could mourn for was our loss in being deprived of her company. I saw her death would result in good.  {2SM 263.3}

I warn F and the rest of the children to prepare to meet Jesus, and then they will meet their mother again, nevermore to be parted. O children, will you heed her faithful warning that she gave you while she was with you, and let not all her prayers that she has offered up to God for you be as water spilt upon the ground? Get ready to meet Jesus, and all will be well. Give your hearts to God and do not rest a day unless you know that you love Jesus.  {2SM 263.4}

There are living upon our earth men who have passed the age of fourscore and ten. The natural results of old age are seen in their feebleness. But they believe God, and God loves them. The seal of God is upon them, and they will be among the number of whom the Lord has said, “Blessed are the dead which die in the Lord.”–7BC 982 (1899).  {LDE 223.1}

They sing “a new song” before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb–a song of deliverance. None but the hundred and forty-four thousand can learn that song, for it is the song of their experience–an experience such as no other company have ever had. “These are they which follow the Lamb whithersoever He goeth.” These, having been translated from the earth, from among the living, are counted as “the first fruits unto God and to the Lamb” (Rev. 15:2, 3; 14:1-5.) “These are they which came out of great tribulation”; they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments.–GC 648, 649 (1911).  {LDE 268.4}

It is not His will that they shall get into controversy over questions which will not help them spiritually, such as, Who is to compose the hundred and forty-four thousand? This those who are the elect of God will in a short time know without question.–1SM 174 (1901).  {LDE 269.1}

The voice of God is heard from heaven, declaring the day and hour of Jesus’ coming, and delivering everlasting covenant to His people. Like peals of loudest thunder His words roll through the earth.  {Mar 287.1}

He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence the saints shouted, “Glory! Hallelujah!”  {Mar 287.2}

The living saints, 144,000 in number, knew and understood the voice, while the wicked thought it was thunder and an earthquake.  {Mar 287.3}

The Israel of God stand listening, with their eyes fixed upward. Their countenances are lighted up with His glory, and shine as did the face of Moses when he came down from Sinai. The wicked cannot look upon them. And when the blessing is pronounced on those who have honored God by keeping His Sabbath holy, there is a mighty shout of victory.  {Mar 287.4}

Then commenced the jubilee, when the land should rest.  {Mar 287.5}

A glorious light shone upon them [the saints]. How beautiful they then looked! All marks of care and weariness were gone, and health and beauty were seen in every countenance. Their enemies, the heathen around them, fell like dead men; they could not endure the light that shone upon the delivered, holy ones. This light and glory remained upon them, until Jesus was seen in the clouds of heaven.  {Mar 287.6}

I have no light on the subject [as to just who would constitute the 144,000]. . . . Please tell my brethren that I have nothing presented before me regarding the circumstances concerning which they write, and I can set before them only that which has been presented to me.–Quoted in a letter by C. C. Crisler to E. E. Andross, Dec. 8, 1914. (In White Estate Document File, Number 164.)  {3SM 51.2}

The 144,000 Without Guile.–One of the marked features in the representation of the 144,000 is that in their mouth there was found no guile. The Lord has said, “Blessed is the man . . . in whose spirit there is no guile.” They profess to be children of God, and are represented as following the Lamb whithersoever He goeth. They are prefigured before us as standing on Mount Zion, girt for holy service, clothed in white linen, which is the righteousness of the saints. But all who follow the Lamb in heaven will first have followed Him on earth, in trustful, loving, willing obedience, followed Him not fretfully and capriciously, but  confidently, truthfully, as the flock follows the shepherd. . . .  {3SM 424.2}

[Rev. 7:9-17 quoted.] Those whom the Lamb shall lead by the fountains of living waters, and from whose eyes He shall wipe away all tears, will be those now receiving the knowledge and understanding revealed in the Bible, the Word of God. . . .  {7BC 970.8}

We are to copy no human being. There is no human being wise enough to be our criterion. We are to look to the man Christ Jesus, who is complete in the perfection of righteousness and holiness. He is the author and finisher of our faith. He is the pattern man. His experience is the measure of the experience that we are to gain. His character is our model. Let us, then, take our minds off the perplexities and the difficulties of this life, and fix them on Him, that by beholding we may be changed into His likeness. We may behold Christ to good purpose. We may safely look to Him; for He is all-wise. As we look to Him and think of Him, He will be formed within, the hope of glory.  {7BC 970.9}

Let us strive with all the power that God has given us to be among the hundred and forty-four thousand.[2] (RH March 9, 1905).  {7BC 970.10}

The palms signify that they have gained the victory, and the white robes that they have been clothed with the righteousness of Christ. Thank God that a fountain has been opened to wash our robes of character, and make them as white as snow (Und. MS 23).  {7BC 970.11}

John saw a Lamb on Mount Zion, and with Him 144,000 having His Father’s name written in their foreheads. They bore the signet of heaven. They reflected the image of God. They were full of the light and the glory of the Holy One. If we would have the image and superscription of God upon us, we must separate ourselves from all iniquity. We must forsake every evil way, and then we must trust our cases in the hands of Christ. While we are working out our own salvation with fear and trembling, God will work in us to will and to do of His own good pleasure (RH March 19, 1889).  {7BC 978.1} [see below for larger context from the RH article.]

[Rev. 14:1-3 quoted.] Why were they so specially singled out? Because they had to stand with a wonderful truth right before the whole world, and receive their opposition, and while receiving this opposition they were to remember that they were sons and daughters of God, that they must have Christ formed within them the hope of glory (MS 13, 1888).  {7BC 978.2}

Those who have in their foreheads the seal of the infinite God will regard the world and its attractions as subordinate to eternal interests (RH July 13, 1897).  {7BC 978.3}

Christ says that there will be those in the church who will present fables and suppositions, when God has given grand, elevating, ennobling truths, which should ever be kept in the treasure house of the mind. When men pick up this theory and that theory, when they are curious to know something it is not necessary for them to know, God is not leading them. It is not His plan that His people shall present something which they have to suppose, which is not taught in the Word. It is not His will that they shall get into controversy over questions which will not help them spiritually, such as, Who is to compose the hundred and forty-four thousand. This those who are the elect of God will in a short time know without question.  {7BC 978.4}

My brethren and sisters, appreciate and study the truths God has given for you and your children. Spend not your time in seeking to know that which will be no spiritual help. “What shall I do to inherit eternal life?” This is the all-important question, and it has been clearly answered. “What is written in the law? how readest thou? (MS 26, 1901).  {7BC 978.5}

Our first conference was at Volney in Bro. Arnold’s barn. There were about thirty-five present, all that could be collected in that part of the State. There were hardly two agreed. Each was strenuous for his views, declaring that they were according to the Bible. All were anxious for an opportunity to advance their sentiments, or to preach to us. They were told that we had not come so great a distance to hear them, but had come to teach them the truth. Bro. Arnold held that the 1000 years of Rev. xx were in the past; and that the 144,000 were those raised at Christ’s resurrection. And as we had the emblem of our dying Lord before us, and was about to commemorate his sufferings, Bro. A. arose and said he had no faith in what we were about to do; that the Sacrament was a continuation of the Passover, to be observed but once a year.  {2SG 97.2}

These strange differences of opinion rolled a heavy weight upon me, especially as Bro. A. spoke of the 1000 years being in the past. I knew that he was in error, and great grief pressed my spirits; for it seemed to me that God was dishonored. I fainted under the burden. Brethren Bates, Chamberlain, Gurney, Edson, and my husband, prayed for me. Some feared I was dying. But the Lord heard the prayers of his servants, and I revived. The light of Heaven rested upon me. I was soon lost to earthly things. My accompanying angel presented before me some of the errors of those present, and also the truth in contrast with their errors. That these discordant views, which they claimed to be according to the Bible, were only according to their opinion of the Bible, and that their errors must be yielded, and they unite upon the third angel’s message. Our meeting ended victoriously. Truth gained the victory.  {2SG 98.1}

About four months since, I had a vision of events, all in the future. And I saw the time of trouble, such as never was,–Jesus told me it was the time of Jacob’s trouble, and that we should be delivered out of it by the voice of God. Just before we entered it, we all received the seal of the living God. Then I saw the four Angels cease to hold the four winds. And I saw famine, pestilence and sword, nation rose against nation, and the whole world was in confusion. Then we cried to God for deliverance day and night till we began to hear the bells on Jesus’ garment. And I saw Jesus rise up in the Holiest, and as he came out we heard the tinkling of bells, and knew our High Priest was coming out. Then we heard the voice of God which shook the heavens and earth, and gave the 144,000 the day and hour of Jesus’ coming. Then the saints were free, united and full of the glory of God, for he had turned their captivity. And I saw a flaming cloud come where Jesus stood and he laid off his priestly garment and put on his kingly robe, took his place on the cloud which carried him to the east where it first appeared to the saints on earth, a small black cloud, which was the sign of the Son of Man. While the cloud was passing from the Holiest to the east which took a number of days, the Synagogue of Satan worshiped at the saints feet. Ellen G. Harmon  {DS, March 14, 1846 par. 2}

We talk altogether too much about the power of Satan. It is true that Satan is a powerful being; but I thank God for a mighty Saviour, who cast the evil one from heaven. We talk of our adversary, we pray about him, we think of him; and he looms up greater and greater in our imagination. Now why not talk of Jesus? Why not think of his power and his love? Satan is pleased to have us magnify his power. Hold up Jesus, meditate upon him, and by beholding, you will become changed into his image.  {RH, March 19, 1889 par. 5}

John saw a Lamb on Mount Zion, and with him 144,000, having his Father’s name written in their foreheads. They bore the signet of heaven. They reflected the image of God. They were full of the light and the glory of the Holy One. If we would have the image and superscription of God upon us, we must separate ourselves from all iniquity. We must forsake every evil way, and then we must trust our cases in the hands of Christ. While we are working out our own salvation with fear and trembling, God will work in us to will and to do of his own good pleasure. While you must do your part, yet it is God that must give you aid, and sanctify you. Christ makes us penitent that he may forgive us. We have an idea that we must do some part of the work alone. We have thought that there are two or three steps that we must take without any help or support. But this is not so. The Spirit of God is continually wooing and drawing the soul to right purposes, and into harmony with the law of God. The invitation is given to the helpless, “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk, without money and without price.” As soon as we separate ourselves from evil, and choose to serve God, we shall respond to this invitation.  {RH, March 19, 1889 par. 6}

(Written to Brother Chapman from Petoskey, Michigan, June 11, 1891.)

I have received yours dated June 3. In this letter you speak in these words: “Elder Robinson does not wish me to leave, but urges that I enter the canvassing field until such time as the conference can afford to employ me in some other capacity, but states positively that I cannot be sent out to present the truth to others until some points held by me are changed or modified in order that the views regarded by us as a people should be properly set forth. He quotes as a sample, ‘My idea in reference to the Holy Ghost’s not being the Spirit of God, which is Christ, but the angel Gabriel, and my belief that the 144,000 will be Jews who will acknowledge Jesus as the Messiah. On all fundamental points I am in perfect harmony with our people; but when I try to show what seems to me to be new light on the truth, those in authority, none of whom have seemingly ever made a personal investigation of the matter, refuse to look into the Bible, but brand me as a fellow with queer ideas of the Bible.'”  {14MR 175.1}

My brother, you have asked me candidly for advice. Please read with attention John 17:17-27. I quote verses 20 to 23: [verses 20-23, quoted].  {14MR 175.2}

It is your privilege and your duty to seek for this oneness, this unity, and thus answer the prayer of Christ. This prayer is full of instruction and consolation. As our intercessor in heaven, Christ is ever working for the unity of His people. In order to be in harmony with heaven, we must seek to be one in faith and in practice.  {14MR 175.3}

Brethren should not feel that it is a virtue to stand apart because they do not see all minor points in exactly the same light. If on fundamental truths they are at an agreement, they should not differ and dispute about matters of little real importance. To dwell on perplexing questions that, after all, are of no vital importance, has a direct tendency to call the mind away from truths which are vital to the saving of the soul. Brethren should be very modest in urging these side issues which often they do not themselves understand, points that they do not know to be truth and that it is not essential to their salvation to know. When there is difference of opinion on such points, the less prominence you give to them the better it will be for your own spirituality and for the peace and unity that Christ prayed might exist among brethren.  {14MR 177.1}

Unbelievers are critical, and they want to frame some excuse for not receiving the truth as it is in Jesus. Where these differences exist among us, those who stand outside will say, “It will be time enough for us to believe as you do when you can agree among yourselves as to what constitutes truth.” The ungodly take advantage of the divisions and controversies among Christians.  {14MR 177.2}

There are among us more who are merely nominal Christians than many suppose. These are not connected with Christ, are not one with Him, and therefore do not feel that it is incumbent on them to answer the prayer of Christ that His followers may be one. But some who are real believers catch the spirit of contention. Some are ever seeking to be original, to bring out something new and startling, and they do not realize as they should the importance of preserving the unity of the faith in the bonds of love.  {14MR 177.3}

Christians are to be made complete in the one body–in Christ; and through Christ they are one with the Father. What is the result? They give evidence that they have not followed cunningly devised fables but the sure word of prophecy. By their words and actions, all men will take knowledge of them that they have been with Jesus and learned of Him. They are a holy, happy people, the objects of Christ’s divine love.  {14MR 178.1}

We are to pray for divine enlightenment, but at the same time we should be careful how we receive everything termed new light. We must beware lest, under cover of searching for new truth, Satan shall divert our minds from Christ and the special truths for this time. I have been shown that it is the device of the enemy to lead minds to dwell upon some obscure or unimportant point, something that is not fully revealed or is not essential to our salvation. This is made the absorbing theme, the “present truth,” when all their investigations and suppositions only serve to make matters more obscure than before, and to confuse the minds of some who ought to be seeking for oneness through sanctification of the truth. {14MR 178.3}

Your ideas of the two subjects you mention do not harmonize with the light which God has given me. The nature of the Holy Spirit is a mystery not clearly revealed, and you will never be able to explain it to others because the Lord has not revealed it to you. You may gather together scriptures and put your construction upon them, but the application is not correct. The expositions by which you sustain your position are not sound. You may lead some to accept your explanations, but you do them no good, nor are they, through accepting your views, enabled to do others good.  {14MR 179.1}

It is not essential for you to know and be able to define just what the Holy Spirit is. Christ tells us that the Holy Spirit is the Comforter, and the Comforter is the Holy Ghost, “the Spirit of truth, which the Father shall send in My name.” “I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him, for He dwelleth with you, and shall be in you” [John 14:16, 17]. This refers to the omnipresence of the Spirit of Christ, called the Comforter. Again Jesus says, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth is come, He will guide you into all truth” [John 16:12, 13].  {14MR 179.2}

There are many mysteries which I do not seek to understand or to explain; they are too high for me, and too high for you. On some of these points, silence is golden. Piety, devotion, sanctification of soul, body, and spirit–this is essential for us all. “This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent”

[John 17:3]. “This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life” [John 6:40].  {14MR 179.3}

I hope that you will seek to be in harmony with the body. I have been shown that you would not exert a saving influence in teaching the truth, because your mind is restless, and unless you drank deeper of the Fountain of life, you would make the mistake that many others have made, of thinking that you have new light, when it is only a new phase of error.  {14MR 180.1}

You need to come into harmony with your brethren. You may take certain views of Scripture and, searching the Bible in the light of your ideas, may gather together a large number of texts and claim that they mean this and that, and call for anyone to prove to you that your views are incorrect. But what influence could anyone have upon your mind, when he takes the same scriptures and interprets and applies them differently? Both of you claim to found your views on the Bible.  {14MR 180.2}

It is your duty to come as near to the people as you can, and not to get as far away from them as possible, and by your interpretation make a difference that should not exist. Here is your danger, of diverting minds from the real issues for this time. And you are not the only one who seems to be moved with ambition in this direction. It would not be right or prudent to send you out as a worker to promulgate your peculiar ideas and thus cause division; we have plenty of this now. We want men of solid experience, who will anchor minds and not send them adrift without chart or compass.  {14MR 180.3}

Now, my brother, it is truth that we want and must have, but do not introduce error as new truth. I would be glad to write further on this point, but must drop the subject now. God wants us to be a unit.–Letter 7, 1891.

{14MR 180.4}

A transformation has taken place, and you are a different man. You are not the same passionate man that you used to be. You are not the same worldly man that you were. You are not the man that was giving way to lust and evil passions, evil surmisings and evil speakings. You are not this man at all, because a transformation has taken place. What is it? The image of Christ reflected in you. Then you are bearing in view that there is a company to stand by and by on Mount Zion, and you want to be one of that company, and you are determined that you will form a part of that company. Let me read: [Rev. 14:1-3, quoted.]  {1SAT 72.2}

Why were they [the 144,000] so specially singled out? Because they had to stand with a wonderful truth right before the whole world, and receive their opposition, and while receiving this opposition they were to remember that they were sons and daughters of God, that they must have Christ formed within them the hope of glory. They were ever keeping in view the great and blessed hope that is before them. What is it? It is an eternal weight of glory. Nothing could surpass it.  {1SAT 72.3}

Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,–so resplendent is it with the glory of God,–are gathered the company that have “gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.” [REV. 15:2.] With the Lamb upon Mount Zion, “having the harps of God,” they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, “the voice of harpers harping with their harps.” [REV. 14:1-5; 15:3; 7:14-17] And they sing “a new song” before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb,–a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience,–an experience such as no other company have ever had. “These are they which follow the Lamb whithersoever he goeth.” These, having been translated from the earth, from among the living, are counted as “the first-fruits unto God and to the Lamb.” “These are they which came out of great tribulation;” [REV. 14:1-5; 15:3; 7:14-17.] they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have “washed their robes, and made them white in the blood of the Lamb.” “In their mouth was found no guile; for they are without fault” before God. “Therefore are they before the throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them.” [REV. 14:1-5; 15:3; 7:14-17.] They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But “they shall hunger no more; neither thirst any more; neither shall the sun light on them, nor any heat; for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes.” [REV. 14:1-5; 15:3; 7:14-17.]  {GC88 648.3}

All classes, all nations and kindreds and people and tongues will stand before the throne of God and the Lamb with their spotless robes and jeweled crowns. Said the angel, These are they that have come up through great tribulation and have washed their robes and made them white, while the lovers of pleasure more than lovers of God, the self-indulgent and disobedient, have lost both worlds. They have neither the things of this life nor the immortal life.  {Mar 329.1}

That triumphant throng, with songs of victory and with crowns and harps, have trodden in the fiery furnace of earthly affliction when it was heated and intensely hot. From destitution, from hunger and torture, they come, from deep self-denial and bitter disappointments. Look upon them now as conquerors, no longer poor, no longer in sorrow, in affliction and hated of all men for Christ’s sake. Behold their heavenly garments, white and shining, richer than any kingly robe. Look by faith upon their jeweled crowns; never did such a diadem deck the brow of any earthly monarch.  {Mar 329.2}

Listen to their voices as they sing loud hosannas and as they wave the palm branches of victory. Rich music fills heaven as their voices sing forth these words: “Worthy, worthy is the Lamb that was slain and rose again forevermore. Salvation unto our God which sitteth upon the throne, and unto the Lamb.” And the angelic host, angels and archangels, covering cherub and glorious seraph, echo back the refrain of that joyous, triumphant song saying, “Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever” (Rev. 7:12).  {Mar 329.3}

O that every one of our youth would realize the evil of foolish conversation, and correct the habit of speaking idle words! Let every one who has indulged in this sin repent of it, confess it before God, and put it far from him. In speaking foolish words, you have dishonored the name of Christ; for you have misrepresented Him in character. No word of guile was found in His lips, no word of prevarication or falsehood. The people that are described as making up the one hundred and forty-four thousand, have the Father’s name written in their foreheads, and of them it is said: “In their mouth was found no guile: for they are without fault before the throne of God.” Rev. 14:5.  {OHC 292.4}

The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. “And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.”  {3T 266.2}

Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those “that sigh and that cry for all the abominations that be done” in the church.

Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.  {3T 267.1}

But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: “Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.”  {3T 267.2}

In the case of Achan’s sin God said to Joshua: “Neither will I be with you any more, except ye destroy the accursed from among you.” How does this instance compare with the course pursued by those who will not raise their voice against sin and wrong, but whose sympathies are ever found with those who trouble the camp of Israel with their sins? Said God to Joshua: “Thou canst not stand before thine enemies, until ye take away the accursed thing from among you.” He pronounced the punishment which would follow the transgression of His covenant.  {3T 267.3} (Also is RH 9-23-73)

Christ’s true disciples follow Him through sore conflicts, enduring self-denial and experiencing bitter disappointment; but this teaches them the guilt and woe of sin, and they are led to look upon it with abhorrence. Partakers of Christ’s sufferings, they are destined to be partakers of His glory. In holy vision the prophet saw the ultimate triumph of God’s remnant church. He writes:  (Rev. 25:2-3 quoted. Abridged by compiler.) {AA 590.2}

“And I looked, and, lo, a Lamb stood on the Mount Sion, and with Him a hundred forty and four thousand, having His Father’s name written in their foreheads.” Revelation 14:1. In this world their minds were consecrated to God; they served Him with the intellect and with the heart; and now He can place His name “in their foreheads.” “And they shall reign for ever and ever.” Revelation 22:5. They do not go in and out as those who beg a place. They are of that number to whom Christ says, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” He welcomes them as His children, saying, “Enter thou into the joy of thy Lord.” Matthew 25:34, 21.  {AA 590.4}

“These are they which follow the Lamb withersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb.” Revelation 14:4. The vision of the prophet pictures them as standing on Mount Zion, girt for holy service, clothed in white linen, which is the righteousness of the saints. But all who follow the Lamb in heaven must first have followed Him on earth, not fretfully or capriciously, but in trustful, loving, willing obedience, as the flock follows the shepherd.  (Rev. 14:2-5 quoted). {AA 591} (abridged by compiler).

As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, “Take away the filthy garments” from them, and the encouraging words are spoken, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment” (Zech. 3:4). The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. “A fair miter” is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. “These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God” (Rev. 14:4, 5).  {LHU 377.3}

Now is reached the complete fulfillment of those words of the Angel: “Here now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the Branch” (Zech. 3:8). Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant “men wondered at,” as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. “In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely. . . . And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy” (Isa. 4:2, 3) (Testimonies, vol. 5, pp. 475, 476).

He records every act of injustice, every act of oppression. As the blood of Abel cried to Him from the ground, so the prayers of His servants who are imprisoned in dungeons or linked with the vile in chain-gangs, rise to Him. The cruelty done to God’s servants is recorded as done to Christ in the person of His saints, and the time is coming when God Himself will avenge their wrongs.  {ST, March 28, 1900 par. 17}

John writes: “I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works; in the cup which she hath filled fill to her double.” “And I looked, and, lo, a Lamb stood on the Mount Sion, and with Him an hundred and forty and four thousand, having His Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers harping with their harps; and they sung as it were a new song before the throne, and before the four beasts, and the elders; and no man could learn that song but the hundred and forty and four thousand. . . . These were redeemed from among men, being the first-fruits unto God and to the Lamb. And in their mouth was found no guile; for they are without fault before the throne of God.”  ST, March 28, 1900 par. 18

“And I looked, and lo, a Lamb stood on the mount Sion, and with Him an hundred and forty and four thousand, . . . These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God” [Rev. 14:1-5].  {18MR 27.3} (abridged by compiler).

This Scripture represents the character of the people of God for these last days. The everlasting gospel is to be preached, and it is to be practiced in true missionary work carried forward not after the wisdom that men may devise, but after the wisdom of God. All who walk in safe paths are to understand that the third angel’s message is of consequence to the whole world, and must be carried to the world in clear, straight lines, and in its distinctive features, as Christ revealed it to John.  {18MR 28.1}

Each should feel that it is required of him to consecrate every hour to the service of Christ. The Son of God was given that we might be renewed, refined, elevated, ennobled, that God might see his image restored in the heart of man. But the Lord cannot take away our sin unless we shall co-operate with him in the work. The inquiry of each should be, “Am I cleansed from sin? Do I hate sin, and love righteousness? Am I prepared to make any and every sacrifice for the excellency of the knowledge of Christ Jesus my Lord?” Professed Christians who have a divided heart will not be in the Lord’s army; for the Lord accepts no such enlistments. This is not a sentimental and spasmodic service. In these times we need an assurance from heaven to enable us to stand firmly for the faith once delivered to the saints.  {RH, August 31, 1897 par. 16}

The benediction pronounced upon those who keep God’s law is, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” “And I looked, and, lo, a Lamb stood on the Mount Zion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. . . . Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” {RH, August 31, 1897 par. 17}



[1] The first and second publications of this vision, by Brother Jacobs in the Day Star, and then in the “Broadside”, include the words “(Ex. 34:30-34.) By this time” between “Sinai” and “The 144,000.” Cf. Broadside1, April 6, 1846 par. 3.

[2] The Review article continues with the following words. “And let us do all that we can to help others to gain heaven. We are to have an intense interest in Christ Jesus; for he is our Saviour. He came to this world to be tempted in all points as we are, to prove to the universe that in this world of sin human beings can live lives that God will approve.”

Defrauding the Heart’s Desire

A few years ago a young man tried to interest me in weight lifting. He was naturally diminutive. But regular and strenuous work-outs had built him into the muscle man that he wished to be. He explained to me that if I would but follow his advice I would soon have a young lady at my side. That was his intention and it is no surprise that some months later just such a one, looking doubtless for love herself, had attached herself to him.

The young couple illustrates a truth that needs no proving, for we all know it is so, that the human heart cries out for love and fulfillment. Men long to be powerful and ladies to be beautiful. The youth long for a joyous time, and the entire hurting race seeks for peace.

Our desires, or their ancient predecessors, were implanted in our nature by our Maker. Their intended use was to draw the attention of the person to noble ends and worthy purposes. Adam’s desire for food, his hunger, would draw his attention to the blessed purpose of taking nourishment. A nourished man is more fulfilled, more perfect in his physical aspect, than a malnourished man. He is, in that respect, more like God.

God has placed in man’s nature a set of desires that, unhindered, would draw him towards godlikeness. Our desires might prevent us from settling down wholly contented with our present state. But Satan, fearing the searching sinner, has left nothing undone that might lesson the force of our desires for godlikeness. He would keep us from searching longer by filling our hungering soul with husks and chaff, sugar-coated though they be.

Beauty and a Cheap Substitute

 

In women especially God has placed a desire to be beautiful. When we speak of a beautiful person, we understand that more than physical qualities are implied by the title. The desire to be beautiful, in God’s plan, would fill with concern the maiden given to irritation or pettiness. It would lead her to seek to beautify her character, to sweeten her disposition, to “adorn” herself with “the incorruptible beauty of a gentle and quiet spirit.” 1 Peter 3:4-5.

Such seeking would do inestimable damage to the devil’s kingdom. For that reason Satan has miserably cheated the feminine portion of our race by training them to think of only a superficial beauty and to put the hours that ought to go into inward adorning into an outward decorating of the person. If the hours devoted to such superficial personal enhancement were rather spent in seeking a glorious character how many virtuous women there would be!

 

Love and a Painful Alternative

And women are not alone victims of an even more vicious cheat. The heart’s desire for love and companionship, a reflection of God’s desire for the same, would pull us to Him. After receiving a letter from a self-confessed lonely young man, Ellen White wrote (and it was her own 19-year old son who had written her):

Your only safety and happiness are in making Christ your constant Counselor. You can be happy in Him if you had not another friend in the wide world. Your feelings of unrest and homesickness or loneliness may be for your good. Your heavenly Father means to teach you to find in Him the friendship and love and consolation that will satisfy your most earnest hopes and desires. I fear that you are striving to carry your own burden. It is too heavy for you. Jesus bids you cast it upon Him that He may carry it for you. There is an experience for you to gain in faith and trust in God. He is faithful who hath promised. You must exercise faith in the promises of God. 11MR 357

Satan, distrustful of the power of his worldly attractions to hold the heart that seeks for intimacy with the Father, fears nearly as greatly the moral power of a truly loving and lovable family. The power of intelligent and well-placed intimacy would create such a foretaste of heaven as to make eternity with God nearly irresistible.

And so Lucifer has presented sexual indulgence as the object for which our intimate yearnings were intended. Sex, exciting and transitory, outside of the secure framework of the marriage covenant, is only the most superficial fulfillment of the desires that would draw souls to their Savior. Where God offers forever love, acceptance, truest friendship, and Divine presence in the family, Satan’s cheat offers broken hopes, unwanted children, and aching of the deepest sort. By that trick love-seekers find, not the God that would hold them close, but disillusionment and a deadening of that deep desire.

Joy and a Fleeting Facade

Love is not the only fruit of the Spirit for which man craves. Divinity has made joy an object of human desire. A desire for joy enables man to press through the greatest of difficulties. It was “for the joy that was set before Him” that Jesus endured the cross. That joy was possessed by faith in the promises of future fellowship with His creation.

Joy by faith, a fruit of the spirit, belongs alone to Spiritual men. Only they may be filled “with Joy of the Holy Ghost.” But every man wants that joy; every man is seeking for it. If the church lived in such a way that its possession of this gift was apparent, some men would line up to hear the gospel that could fill their heart’s desire.

By middle age the hopelessness of attaining joy has settled down over many. But youth are still seeking it with energy and for them the enemy has spread a special trap. The joy that heaven offers fails neither in trouble nor in pain. Not so Satan’s intoxicating and transitory substitute, fun.

Worse yet, pleasure-seeking robs the seeker of the joy he might find in the duties and work that take up the larger portion of the life of all but bums.  Occasional bursts of “fun” may pepper the misery of boring jobs and house-work. This is the best Satan can do. His substitute for unyielding joy is an up-and-down experience that deepens with each down and requires a more exciting rise to achieve even the same level of fun that lesser activities provided the day before. The pleasure-seeking absorbs the very energies and efforts that, emanating from the heart’s desire for joy, might have led to a faith-based always-growing joy.

Peace and Deadened Senses

The 90’s were known as the decade of depression. I have wondered if this decade might be the first to be named the same as the last. The Bible diagnoses the general ailment.

“There is no peace, saith my God, to the wicked.” Is 57:19

But men must have peace. Riches and homes would be sacrificed for it. Marriages are sacrificed daily in an effort to find it. The forces of evil know that heaven offers the genuine article at a price that multitudes would accept if they only knew it would fulfill their heart’s desire. To give up a sin-polluted life for true peace! What more could man want? If Satan did not find a way to deaden the senses of pain and hurt that the sinful life brings, those whose lives have “bottomed out” would turn in great numbers to the “Balm of Gilead.”

Satan can not well create a substitute peace for he can not remove the stressors. The homes he has broken, the friendships he has torn, the diseases he has encouraged through intemperance, these he does not propose to mend. But he offers, as the basest substitute for peace, coping mechanisms. By stimulating one’s self, hurting one’s self, or by intoxicating one’s self, the deceived one succeeds in temporarily forgetting his troubles. This escape mechanism stands directly opposed to the gospel’s resolution policy. Where the Christian is given tools for resolving conflicts within and without himself, the worldling can forget them at best.

The most common escape mechanisms may be alcohol consumption, smoking, masturbation, and disorders in eating. These evils not only fail to solve the problems that consume the life, they create their own set of problems and by making life less bearable, they make themselves more necessary. This cycle creates a psychological addiction.

Meaning and Mascots

God has given to men a gift that the information age has threatened to take from them, the feeling of accomplishment. The desire to get something done today, to put one’s powers into useful employment and to see the fruit of those labors, this is one of the things that God “has given you under the sun, all the days of your” life. Ecclesiastes 9:8-9. Men stand a little straighter, face life with a little more courage, and know better that they are indeed men when their hands and minds have together accomplished some task.

But the heart’s desire to be usefully employed would lead civilization away from ignorance and debauchery, and for this reason Satan has not been satisfied to leave it alone.

Satan has devised a multitude of ways in which to keep men from serving God. He has invented sports and games, into which men enter with such intensity that one would suppose a crown of life was to reward the winner. RH, September 10, 1901 par. 5

These games tend to make more useful employment seem undesirable, and thus remove one of the joys that was intended to follow men and women day after day in their most humble occupations. After speaking of violent games and their influence, Ellen White wrote:

Other athletic games, though not so brutalizing, are scarcely less objectionable because of the excess to which they are carried. They stimulate the love of pleasure and excitement, thus fostering a distaste for useful labor, a disposition to shun practical duties and responsibilities. They tend to destroy a relish for life’s sober realities and its tranquil enjoyments. Thus the door is opened to dissipation and lawlessness with their terrible results.  AH 500.4

By removing the meaning and joy that God has attached to labor, sports and games have degraded men into children, and have only slightly filled the heart’s desire to be successful in enterprise.

Strength and Stuffing

Adam and Eve were assigned, prior to their fall, the pleasant and fulfilling task of training a beautiful garden. But prior to their assignment, God had himself planted a garden in the eastern part of Eden where there were numerous fruit trees. After the fall man was shut out from this garden, but given the privilege of growing his own.

It was also his to feel hunger. Hunger was to lead him to seek nourishment. Eating was not an end in itself; he did not eat just to be eating. He was to “eat for strength, and not for gluttony.” How ironic that the desire that was to motivate men to preserve their fitness has been so misdirected by demons as to destroy fitness.

The excitement of taste, whether by spice or sweet, serves the same miserable alternative God’s plan as the other cheats mentioned earlier. The pleasures not only bring unpleasant illnesses in the long-run, but they deprive the eater of the ability relish a more simple diet. The well-refined tongue can enjoy an apple with greater delight than the spice-accustomed mouth may get from an apple pie.

The over-excitement of both sweet and sour taste buds lessens their sensitivity. In short, a man that eats with a great deal of salt, sugar, or even moderate amounts of spices, in incapacitated in the mouth. His desire to satisfy his suffering tongue leads him to intemperance.

 

The Idolatry of Desire

While our desires were designed by God to have a part in the eternal uplifting of the human race, they were never intended to discern between best and worst. God left to the reason and the judgement and the conscience the tasks of finding what means would best satisfy the desires for beauty, love, peace, joy, and meaning.

When desires have been perverted to seek after other than godliness, they often become agents of idolatry. Those desires for things forbidden, when indulged, are enthroned in place of Prince Emmanuel. The desires of such a one are truly the ruling powers in his life and he is said by scripture to be one “whose god is his belly.” Rom. 16:18.

By removing the intellectual scales from the eyes of the masses, Christians may help to expose Satan’s cheap supplanting of heaven’s gifts. As the gifts of heaven are shown in blessed contrast to the soul-weakening cheats, the idolized desires will lose much of their respect. When persons see that they are chasing after a plan that will weaken their ability to enjoy their families, their food, their time, and their work, they may well surrender to the One that offers to fulfill their heart’s desire as they delight themselves in Him.

 

Symbols and the Saints

This grand work of soul winning is the task of the church. God has given the body a series of counsels that will, as they are followed, set the light of the church on a hill and will expose the Devil’s scams. For this reason God has asked His church to refrain from the wearing of jewelry especially in this time of character building. The world is to be left to contrast the superficial beauty that comes from paint and dangling items with that of a beautiful character without it.

For a church member to refuse to cooperate in this boycott of the devil’s cheap trick is itself to make the defective desire into an idol.

To participate in sports with our time, attention, or money, when those sports are a means of the devil to deflect men from true fulfillment, is not wise. But to participate when God has requested a church-wide boycott of these practices is to make an idol out of the desire for sports.

To continue with escape mechanisms rather than confronting and working to resolve (or to accept the irresolvable) problems in our life, is poor planning. But when God has forbidden the escape mechanism of our choice, to continue is to set another god before Him.

When God has designed the home to be a heaven on earth, to still refuse to confess wrongs and to give your spouse needed attentions is to despise the Spirit of Grace that gave so much for you. The cheats of sex-in-place-of-intimacy, whether by porn, masturbation, or pre-marital indulgence, defaces the image of God as expressed in the marriage covenant.  Those sins will not be taken lightly.

Let us then put away our jewels, our pleasure-seeking, our sports and self-indulgence. Let us rather retrain our desires to seek after God. It was God’s intention for every member of our race that:

They should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: Ac 17:27

Blessed are those that hunger and thirst after righteousness, for they shall be filled.–

Thesis Statement: We should live in such a way as to both expose Satan’s soul-destroying frauds and to also show how God’s children have true fulfillment.

Summary Paragraph: God has placed inside of men a set of desires that were intended to motivate him ever upward. These desires, unfilled, create an unrest that tends toward a search for God. Satan has, accordingly, worked to deceive men into chasing stimulation in hopes that they might be diverted from finding their Savior. God, in response to the fraudulent fulfillment of the God-given desires, has asked His church to live in such a way as to call attention to the fraud by exemplifying true heart-fulfillment.

The Day of Cleansing

The Day of Cleansing

I realized more than a month ago that though I had been using the word “atonement” for twenty years, I would be at a loss if asked to give a concise definition. Was atonement forgiveness? Is atonement the same as sacrifice? Is mediation the same as atonement?

We live in the Day of Atonement. What does that mean? Is atonement the same as judgment?

While searching scripture I learned much about truth and duty. And now I know what “atonement” means for those living in the Day of Atonement.

Atonement Happened Year-round

First, many Adventists have entered into argument about the timing of the atonement. Did it occur at the cross? Is it going on now?

The Jewish Year was a prophecy of redemption history. Early in the year the Passover was killed, representing the death of Jesus. The Pentecost occurred fifty days later as a figure of the outpouring of the Holy Spirit. In the seventh month, representing the end of time, there was a feast of trumpets that represented a warning of coming judgment. Then came the Day of Atonement.

But atonement was made long before the Day of Atonement. It occurred, for example, on both the Passover and the Feast of Trumpets. Nu 28:22; 29:5.

At the cross Jesus made “reconciliation for iniquity.” The word “reconciliation” in Daniel 9:24 is the same translated “atonement” elsewhere in the Old Testament. And it is to this atonement that Romans 5:11 refers. Atonement was made at the cross.

Atonement was also made for sins whenever men confessed them and offered a sin offering. Leviticus 4 and 5 emphasize that even unknown sins require an atonement. When men become aware of their past wrongs they were, and are still, to confess and repent.

And atonement was made for persons in connection with their cleansing from defilement. Lepers needed atonement. Persons with an open wound needed an atonement. Even buildings corrupted by fungal infections needed an atonement in connection with their cleansing.

But though atonement occurred all through the Jewish year, there was a focal point of atonement in the seventh month. The Day of Atonement differed markedly from the daily atonement business in three ways:

First, atonement was made on the Day of Atonement for unknown sins that had never been discovered – and hence, that had never been confessed, had never been objects of repentance.

Second, atonement was made for the altar and for the sanctuary itself.

Third, a non-sacrificial atonement was made with the scapegoat.

When we have established the meaning of “atonement” we will return to these three elements and to their meaning in our time.

Agents of Atonement

Atonement, in the Bible, is made with blood. This is, in fact, part of the reason given by God for the prohibition against eating blood.

Le 17:11  For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.

Atonement may be made sacrificially, with the gift of blood mentioned in Leviticus 17:11.

It may also be made by the death of the sinner for his own guilt.

Such non-sacrificial atonement is mentioned in scripture. Phinehas executed willful sinners, led out in a purging of the camp, and this zeal for God “made an atonement for the children of Israel.”

Nu 25:13  And he shall have [the priestly covenant], and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.

But the most solemn reference to this kind of “atonement” is yet future. The Hebrew kaphar, “atoned”, is rendered “cleansed” in Nu 35:33 and as “purged” in Is 22:14. The latter passage shows that the final death of the wicked will be a kind of “atonement.”

Nu 35:33.  The land cannot be cleansed kaphar of the blood that is shed therein, but by the blood of him that shed it.

Isa 22:14  And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged kaphar from you till ye die, saith the Lord GOD of hosts.

Day of Cleansing

This latter atonement will be made when the wicked are destroyed. The two verses just quoted give us a hint at the definition of “atonement.” It is a cleansing process, removing weaknesses and imperfections. It comes from the idea of using pitch to make a vessel sea-worthy.

Its connection with cleansing can be shown from the two verses above. But it may also be noted from the way the word is translated in Spanish. The verb for “atone”, expiacion, means “to cleanse.”[1]

But it is even easier to simply observe the connection of atonement with cleansing. Consider Leviticus 14 alone, where Lepers and infected homes receive “atonement.”

Le 14:18  . . . he shall pour [oil] upon the head of him that is to be cleansed: and the priest shall make an atonement for him . . . .

Le 14:19  And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness. . . .

Le 14:20  . . . the priest shall make an atonement for him, and he shall be clean.

Le 14:29  . . . .he shall put [oil] upon the head of him that is to be cleansed, to make an atonement for him before the LORD.

Le 14:31 . . . the priest shall make an atonement for him that is to be cleansed . . .

Le 14:53  But he shall . . . make an atonement for the house: and it shall be clean.

And in relation to the altar we find the same idea, that atonement is a cleansing process:

Ex 29:36  And thou shalt offer . . . a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it.

Eze 43:20  And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge [Hebrew, “make atonement for”] it.

And on the great Day of Atonement we find that the people were to be “cleansed” so that they might be “clean” before the Lord.

Le 16:30  For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.

And as if these witnesses were not sufficient, you could arrive at the meaning of atonement by thinking about the needs of the sanctuary. Does the sanctuary need to be forgiven? Is it guilty? Obviously the answer is “no.” But it is defiled. And what does it need? It needs to be “cleansed.” Daniel 8:14.

So if we put the thoughts which we have found thus far together, we get the following:

The cross was an act of cleansing sinners. It was an atonement. Since that time, whenever men would confess and forsake their sins, Jesus would be faithful to forgive and cleanse them. He has been making atonement.

But in the end time in which we are living Jesus is doing a special work of cleansing. Many unknown sins are being forgiven during this time, sins that were never confessed because never known.

Heb 9:7  But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the [ignorant acts] of the people:

And the sanctuary is being “cleansed” from its defilement.

End Time Cleansing

When are deceased men forgiven for their unknown sins? Manifestly, this happens when their names come up in the judgment. This is when Jesus confesses them before the Father and before the angels. This is when their sins are blotted from the books of record. This is when they are given “white robes.” Re 3:5.

During this same time period of the judgement there is another work of cleansing that Hebrews calls the cleansing (purging) of the conscience. Hebrews 9:9; 9:14; 10:2; 10:22. According to the logic of chapter 10, the yearly process of sacrifices that finished with the Day of Atonement was a figure of cleaning the character and life of the people.

The idea is that if the symbols had been as effective as the reality would be, the process would only have been completed once. After that the worshippers would have had no more “conscience of sins.”

But as the symbols were just that, symbols, every year was another repetition of the ceremonies.

There will not, however, be another repetition of this world’s history. And we would do well to ask what kind of cleaning is going on during the end of the earth’s history.

Jesus is doing the work. And just as there was an atonement made for the priestly families on the Day of Atonement, so in the end of the earth’s history there is a special cleansing of the same body:

Mal 3:3  And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

It is apparent that the object of this cleansing process is holiness in the lives of the priests. This kind of object requires some level of cooperation on the part of the people. And this was also prefigured in the Day of Atonement.

The people were to have an “holy convocation” and were to “afflict” their souls, and make offerings, and do no work, because it was a day of “of atonement, to make an atonement for you before the Lord your God.” Le 23:27-28.[2]

The people were to fast as outlined in Isaiah 58. They were to break every yoke and to put away besetting sins such as “speaking vanity” and accusing others. Is 58:9. They were to deny themselves for the good of others. They were to give the Sabbath its proper honor.

Cleansing by Blood

This purification of their lives was the cleansing of the conscience. Someone might ask, “In what sense is this kind of cleansing accomplished by blood?”

There are several true answers to this question. But first, let’s establish that Christ’s blood does indeed cleanse from sin.

Jesus uses his own blood. What does He do with it?

Re 1:5b-6  Unto him that loved us, and washed us from our sins in his own blood, 6  And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

And we are to use his blood. What are we to do with it?

Re 7:14  And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

From what does the blood wash us? Not only from guilt, but also from our bad behavior.

1Pe 1:18  Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19  But with the precious blood of Christ, as of a lamb without blemish and without spot:

In summary, our minds are cleaned. This cleaning of our minds is a cooperative work. Jesus sits as a purifier. We wash our robes in his blood. This same idea, that the blood cleans us when we cooperate with the process, is the subject of 1Jo 1:7-9.

But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. . . .  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

The cleaning of our minds is not uniquely an end-time process. Men have been cleansed at all times of earth’s history. But the end of time is a special time for the church to focus on this work. It is the time when, according to the logic of Hebrews 10, the work will be finished.

What kind of cleansing could benefit the holy precincts of the heavenly temple? There, we learn from the types, is a record of sin. There, we learn from New Testament revelations, are books of record. It is these books that are cleansed.

And this cleansing of the books is also the atonement for unknown sins. When the judgment reveals that a man has been faithful, he is forgiven for the unknown sins that never plagued his conscience. These, with those sins he had confessed, are blotted from the record.

This leaves only one step in the cleansing of the universe from sin. The righteous have been cleansed. Their records have been cleared. Remaining in the universe are impenitent men and angels.

These receive the non-sacrificial cleansing. They are purged from their sins by their burning in the lake of fire. Satan, who burns there longer than others, is represented by the scapegoat.  The end of his existence is the last step in the eradication of sin from the universe and marks the end of the Great Day of Cleansing.

The Timing and Completeness of Atonement

Words often change in meaning over time. This has happened with “atonement.” Now it is used by religious persons as a synonym for reconciliation or sacrificial payment. And this may have come to be because this is how it is used in its one New Testament occurrence, Romans 5:11.

But atonement is an Old Testament idea. It occurs 65 times in Leviticus, Exodus, and Numbers and five times elsewhere in the Bible.

When one realizes that atonement is a fixing/cleansing process, it becomes apparent that it can not be fixed at a point in time. When we say, for example, that Friday is a special day of cleaning, we do not mean to preclude dishwashing on Monday. Nor do we mean to belittle the purchase of cleaning supplies on Sunday.

When are men cleansed? Their cleansing is a two-part process. One part was completed at the cross. This part invites their participation in a two-way transaction. Jesus bore our sins to make it possible for us to have his righteousness. Not everyone accepts part two of the transaction.

For them God’s grace is received in “vain.” The gift at Calvary long ago fails to move them in their “day of salvation” – the here and “now.”

2Co 5:21-6:2  For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, “I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.”)

The grace showered on us has, as an object, our restoration. It is intended to make us active temples through which God can live and move. Where it fails of achieving this object it is “in vain.”

1Co 15:10  But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

What Adventists discovered was that the time when the books “were opened” in Daniel 7 was the judgment where sins were blotted from the record. The books are purged in the judgment. Names of defeated persons[3] are blotted from the book of life.

And sins are blotted from the records of the vindicated ones as Jesus confesses their names before the Father and the elect angels. They receive “white robes,” a symbol of the fact that they have indeed “become the righteousness of God in” relation to Jesus.

Those who have already died depending on Christ are represented as being “under the altar” of incense. Re 6:9. There Christ has interceded for them, mixing his holiness with their petitions. Re 8:3. (When Aaron interceded for sinners, his intercession was an “atonement.” Nu 16:46-47).

And while this purging process proceeds on high, saints on earth are washing their robes in the blood of the Lamb. They are cleaning up their lives in view of the ongoing judgment and soon-coming end.

So if a man says the atonement was completed at the cross, we don’t need to argue with him. He means, by atonement, a sacrificial payment. This was completed at the cross.

But neither does he have the Old Testament idea of atonement in mind. And we should. We live in the Day of Cleansing. In our day Isa 6:7 will be fulfilled. Our “iniquity” will be “taken away” and our “sin purged. kaphar”

Blood is the agent of this purging, as we have already seen. Christ’s sacrifice shows God’s mercy. It moves men to repentance. This mercy is the beginning of the cleansing process and also  the means of it.

Pr 16:6  By mercy and truth iniquity is purged kaphar and by the fear of the LORD men depart from evil.

Ro 2:4 The goodness of God leadeth thee to repentance.

Ps 79:9  Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away kaphar our sins, for thy name’s sake. (See Ps 65:3)

Isa 27:9  By this therefore shall the iniquity of Jacob be purged kaphar and this is all the fruit to take away his sin . . . .[4]

The Septuagint uses a version of Strongs # 2433, hilaskomai, for “atonement.”  This word is used only twice in the New Testament. The publican that beats his breast also prays saying “God be merciful 2433 to me a sinner.”  Jesus said about him that he went down to his home “justified.” In other words, the sinner asked for the equivalent to an Old Testament atonement and he received a New Testament justification.

The second use refers to Christ’s ministry as our priest. He was made like me so that he could be a “merciful and faithful high priest” “to make reconciliation2433 for the sins of the people.” As He became a priest at his ascension, as it is from there that “he is able to succor them that are tempted”, we know that this atonement is made from heaven.

Heb 2:16-18  For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

The Day of Cleansing Revisited

The three unique rites of the Day of Atonement are atonement for yet-unknown sin, the cleansing of the temple, and the scapegoat atonement.

The altar was cleansed by a “sin offering.” Ex 30:10. This shows, as can be seen several other ways, that the sanctuary is being cleansed from the sins of the people (See Le 16:16, 20, 33). The symbol well represents the fact that when sins are blotted from the record in our day, it is by virtue of the sacrifice made long before our day.

The cleansing for unknown sins shows how persons can be admitted into heaven despite unconfessed  sins on their record – if those sins had never come to their attention.

And the atonement made by Phinehas that cleansed the camp by killing the rebels shows how the end of the scapegoat rites can be called an atonement. The camp is cleansed when the guilty goat is no longer there.

While justice is served by blaming the devil for the sins which tortured Jesus, the justice is not the atonement. It is nearly a coincidence that the same devil-death that satisfies justice also cleans up the universe by bringing an end to sin’s existence. In the Day of Atonement the sending away of the scapegoat did not occur until the completion of the atonement for the sanctuary. Le 16:20, 24.

Perhaps a fourth unique element was the completeness of the atonement made on the Day of Atonement. Atonement was made for “all their sins once a year.” Le 16:34.

Conclusion

Now is our special time of cleansing. Now, as the blood is cleansing me, it is also making me into a priest. And Jesus is cleansing the Levites at this very time. I live in the time of earth’s history set aside for cleansing. Then to me, more than to my ancient ancestors, the following applies:

Jas 4:8  Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

[1] This is an admitted weak part of this article. I don’t know Spanish. A seemingly well-informed native Spanish speaker told me this. But none of my Spanish speaking students even knew the verb well enough to be able to define it.

[2] Additionally, in the year of Jubilee a trumpet was to be sounded on the Day of Atonement throughout the land. The Jubilee began, as a service, on the Day of Atonement. Everyone was set free and regained the land of their fathers. Le 25:9-10.

[3] The antithesis of “overcomers.”

[4][4] Currently I don’t understand the context of this passage well. Hence the partial quote of the verse.