rehash or research?

8/14/2019 Rehash or Research?

1/8

Rehash or Research? [written in 1991]

(Updating Prophetic Interpretation - I)

It takes less faith now to become a Seventh-day Adventist than it did five years ago--at leastin terms of believing our message. Recent world events have made the prophetic scenario we'veanticipated for more than a century become more plausible to any open-minded observer:

* The triumph of Desert Storm vaulted the United States to new heights of global leadership,where it can influence the world to worship the beast of Revelation 13. After Watergate and theVietnam War, America's fortunes had fallen and communism's star was rising. Now in the ninetiesthe tables have turned. The United States is back, standing tall as the world's only superpower.People everywhere are looking to the star-spangled banner for leadership in a "new world order."

* The pope has emerged as a major power broker in world affairs. Working in close counselwith his friends at the White House, John Paul II is rapidly fulfilling his relgio-political agenda inharmony with our prophetic expectations. The bombshell book by a Jesuit scholar, The Keys of

This Blood, provides startling insight into the ambitions of the papacy. It dramatically vindicatesanother book written more than a century ago, our own Great Controversy.

* During the last several decades many feared that a nuclear shoot-out between thesuperpowers might terminate life on this planet. The disintegration of the Soviet Union hasreduced the chances of a global holocaust. More likely now is a smaller, regional blast on thescale of Hiroshima from a terrorist nation or breakaway republic. Such a limited nuclear eventwould allow life on earth to continue until the second coming of Christ, as Adventists have alwayssaid would happen.

* With the demise of European communism, doors are open to the gospel in ways thatseemed impossible just five years ago. Adventists have enjoyed unique opportunities forevangelism in the newly liberated nations. It is becoming increasingly possible to preach the

gospel in all the world so Jesus can come.

In addition to the incredible developments just listed, other pieces of the prophetic puzzlehave been quietly fitting into place. For example, history has shown that in times of economic ormilitary crisis, people willingly, even eagerly trade liberty for security. The world is facing amassive monetary meltdown, and it's just a matter of time before some warmonger lights the fusethat explodes the Middle East powder keg. So our days of freedom are numbered.

It isn't hard to discern the possibilities for desperate political leaders to eventually yield todemands for a universal Sunday law and the ultimate death decree. Even now, right-wingreactionary forces are proposing repressive religious legislation as a solution for society'smultiplying problems.

Amid all this, the Adventist Church is rapidly expanding around the globe. After the Fordand Davenport crises of the early eighties, some predicted that our church would split apart or becrippled permanently. Yet here we are, alive and well, gaining 2,000 new members every day.The Adventist family now includes more than seven million worldwide. Despite our manyshortcomings, particularly in North America, God's truth goes marching on. Faithful memberseverywhere are preparing to fulfill their prophetic role of calling God's people out of Babylon.

What a time to be a Seventh-day Adventist! God has true believers in other churches, just asmuch His children as we are. However, Christians of other denominations languish in one of twotraps--either their church downplays Bible prophecy, or it is entangled in the confusion over

1


2/8

mistaken prophetic enthusiasm.The focal point of false prophecy is Jerusalem, where millions of Christians anticipate a

rebuilt Jewish temple. Popular guru Hal Lindsey, in his best-selling The Late Great Planet Earth,predicts, "There will be a reinstitution of the Jewish worship according to the law of Moses withsacrifices and oblations."1 Imagine that--modern animal sacrifices restored! Such an abominationwould compete with Calvary and blaspheme the saving sacrifice of our Lord Jesus Christ, yetmany Christians are eager to welcome it as a spiritual revival.

The Adventist sanctuary message points away from any counterfeit temple on earth toheaven's sanctuary, where Jesus intercedes for us. That which glorifies the work of human handsin building a false temple must be false teaching, false prophecy.

It's really quite simple: True prophecy points upward to heavens temple in the NewJerusalem, while false prophecy points downward to an earthly temple in old Jerusalem.

Thank God for the message of historic Adventism, which leads us to look unto Jesus inHis heavenly sanctuary. That's not to say we have never made mistakes in our propheticinterpretation. Remember, we grew out of the Great Disappointment of 1844. In the yearsimmediately following, Sabbatarian Adventists believed that probation had already closed for theworld at large, and only Millerites could still be saved. Church scholars now acknowledge that

Ellen White herself mistakenly promoted belief in that "shut door." Then God enlightened herunderstanding of final events, to the great blessing of the church.

In this century, Adventists have continued to carry the prophetic torch the Lord placed in thehands of our pioneers. At times we've also made mistakes in our interpretations (nobody'sperfect). For example, after World War II many members insisted that Israel would neverestablish itself as a nation in Palestine. Now it has emerged as a premier military and politicalpowerhouse.

Many Adventist evangelists were also embarrassed near the end of World War I. Referring toDaniel 11, they confidently predicted that the Turks would meet their demise, after centuries ofcontrol over Palestine. But British General Allenby pushed north from Egypt and stopped thatfrom happening.

We can take comfort that nothing Ellen White had written encouraged that misinterpretation.The source of the problem was Uriah Smith's book Daniel and the Revelation. Smith performed awonderful service for the church in his analysis of the prophecies, but it would be expecting toomuch to think his book contained no error. Some evangelists and scholars who were putting toomuch confidence in Smith's interpretations learned a lesson about skating on the thin ice ofspeculation.

So prudence regarding prophetic interpretation is commendable, but I'm wondering whetherwe've gone to the other extreme and become too cautious. While publicly proclaiming the triedand true, privately we ought to be constantly probing the Word for new insights relevant tochanging world circumstances. Since putting Uriah Smith's Turkey to roost, though, mostAdventists seem reluctant to re-awaken investigation of prophecies like Daniel 11/12. Have webecome fossilized in a nineteenth century outlook?

Here in the 1990s the Seventh-day Adventist Church desperately needs relevance in ourprophetic proclamation. We will not impress intelligent minds when we point to the 1755 Lisbonearthquake as a compelling sign of the times. That was big news in days gone by, but what aboutthe twentieth century? I'm convinced that certain prophecies in both Daniel and other OldTestament books, along with Revelation, have much additional light for the end time church.

Despite this, some ministers and church leaders prefer rehash over research. They seemreluctant to do serious research in Daniel and Revelation. Are they afraid of getting politicalblisters from handling prophetic hot potatoes?

2


3/8

Much of their concern is legitimate. Beyond avoiding the public embarrassment justmentioned, we must be wary of fanatics who grab a text here and a quotation there and cook upunlikely and unprovable assumptions that threaten our prophetic heritage. So let's be careful--yetnot so fearful that we forfeit our responsibility to study the prophecies for ourselves.

I wonder whether some Adventists are frightened of learning something new that Ellen Whitedidn't know a century ago. For them, her prophetic gift has become a ball and chain preventingfurther advancement in their knowledge of the Word. The following quotation from the prophet'sown pen could set them free:

"No one must be permitted to close the avenues whereby the light of truth shall come tothe people. As soon as this shall be attempted, God's Spirit will be quenched, for that Spirit isconstantly at work to give fresh and increased light to His people through His Word." 2

Fascinating thought--God is always seeking to reveal new light through the Bible. Thegrand old pillars remain unchanged, of course, and our historic prophetic platform stays intact: theheavenly millennium following the literal, visible coming Christ, the 1844 judgment following the2300 year prophecy, and the 1260 years of Daniel 7--these are eternal verities that will standforever. But let's not be defensive about every jot and title of our pioneers' interpretations. Moreabout this later.

Some Adventists pride themselves on not getting bogged down with the misinterpretationsof our past, but they go to the other extreme and dismiss prophecy altogether. They don't preachit in public, they don't talk about it in private, and apparently they don't study it personally. Allthey seem to care about is whether people feel good about themselves and have meaningfulrelationships.

Self-esteem is important, and so is getting along with others in this world here and now.But what about the future? We should keep up our antennae regarding God's plans for this worldand for us personally--we need to study Bible prophecy.

It helps to remember that prophecy isn't just a matter ofdoctrine. It concerns where youand I and the whole world will be next year, in the year 2,000 and in eternity. So prophecy is vitalto everyone, everywhere.

I am distressed that some Adventist secularists not only ignore prophecy but even doubtGod's ability to foretell the future. Several years back one of our college professors went onrecord suggesting that God lacks foreknowledge, supposing that if He knew the future that wouldsomehow contradict human free will. Not true--the Bible makes it clear that God knows the endfrom the beginning while also letting individual souls decide their own destiny.

Nevertheless, many well-meaning liberals wouldn't think of sponsoring a propheticevangelistic crusade. Their community outreach is limited to health and family seminars andvarious compassion projects for the disadvantaged. Loving service toward our neighbors is afulfilling of God's law, and we should do more than ever to relieve human suffering, such ashelping the homeless. Let's remember, though, this whole world will be a homeless wastelandafter the second coming of Christ. The ultimate answer to human suffering is the good oldblessed hope of going to heaven.

We must do more than pass out blankets to our neighbors on the sloping decks of theTitanic; we ought to warn them from the prophecies that this world is sinking rapidly. Invite themto get on board the lifeboat of God's mercy and truth in Jesus Christ.

May God help us be more than Seventh-day Episcopalians, Sabbath-keepers who have asocial conscience but lack regard for the signs of the times. And on the other hand, let's not beSeventh-day Traditionalists, mindlessly maintaining everything of our past, including mistakeninterpretations.

Ellen White had the following warning for those who dig in their heels, refusing to search

3


4/8

for additional truth:

A spirit of pharisaism has been coming in upon the people who claim to believe the truthfor these last days. They are self- satisfied. They have said, "We have the truth. There isno more light for the people of God." But we are not safe when we take a position thatwe will not accept anything else than that upon which we have settled as truth. We shouldtake the Bible and investigate it closely for ourselves. . . . There is no excuse for anyone intaking the position that there is no more truth to be revealed, and that all our expositionsof Scripture are without an error. . . . There are those who oppose everything that is not inaccordance with their own ideas, and by so doing they endanger their eternal interest asverily as did the Jewish nation in their rejection of Christ. . . . It was the unwillingness ofthe Jews to give up their long established traditions that proved their ruin. They weredetermined not to see any flaw in their own opinions or in their expositions of theScriptures. . . . We have many lessons to learn, and many, many, to unlearn. God andheaven alone are infallible.3

An amazing quotation, I'd say. In the light of it, I wish ourchurch would convene a major

Bible Conference for the purpose of studying Daniel 11 and 12. It would be a week well spent.Our best scholars, responsible lay members and pastors could examine those final chapters ofDaniel with their mysterious 1260, 1290 and 1335 days. What time spans do they represent?

Uriah Smith in his Daniel and the Revelation saw them fulfilled in the past, related to Daniel7's 1260 years. He overlooked some major problems with making that connection. For onething, none of those time spans convincingly fits the slots in which he tries to place them. Evenmore serious, I think, is the context of those time periods in Daniel 11 and 12--they absolutelyrelate to the future, not the past. Smith failed to acknowledge their setting in the final "time oftrouble,

4


5/8

such as never was since there was a nation," just before "many of those who sleep in the dust ofthe earth shall awake." Daniel 12:1,2.

Perhaps Uriah Smith ignored the future context of those time periods in Daniel 12 because hemisunderstood the message of Revelation 10. The mighty angel there declared that there shall be"time no longer." Verse 6/KJV. To Smith, this meant that the last prophetic time span ended in1844. He may have gotten his Greek words confused.4 Revelation 10 was not referring to theend of time prophecies but to the end of delay in fulfilling God's purposes. Modern versionscorrectly translate Revelation 10:6 as saying, "There shall be delay no longer" (NKJV, NIV, etc.).

So there is no reason to stop the prophetic clock after 1844. We all believe in the millenniumof Revelation 20--and that amounts to a measured time span after 1844, doesn't it?

What about the day/year principle? Actually, none of us believes that all prophetic time inDaniel and Revelation represents a day for a year--otherwise the 1,000 years of Revelation 20would have to last 360,000 years, right? Let the context of the prophecy determine whether theday/year prophecy is applicable. In Daniel 12, the context definitely relates to the end of time,which couldn't possibly stretch 1,260, 1,290 or 1,335 literal years before "the end of the days."Daniel 12:13.

I hope Uriah Smith's misunderstandings will not keep us from mining the gold ore buried in

Daniel 11 and 12. Please don't ask me what those mysterious time periods represent--I don'tknow. I have some ideas, but I'm trying to avoid undue speculation here.

The test of new light is whether it enhances or detracts from Christ and His established pillarsof doctrine. Nothing we believe suffers from the possibility that the prophecies of Daniel 12represent literal rather than symbolic time. Remember, the historic 1260-year prophecy is naileddown in Daniel 7, just as the 2300-year span is established in Daniel 8. We don't need the 2300years repeated in Daniel 12, do we? Then why should we need the 1260 years repeated there?

Well, so much for the book of Daniel. Let's move over to Revelation. I believe we findconvincing affirmation in chapters 4 and 5 for the pre-advent judgment. Notice the striking simi-larity between the parallel passages of Revelation 4/5 and Daniel 7:

Daniel_7 Revelation 4/5

:9 Thrones Set 4:2:9 God on the Throne 4:2:9,10 Description of Scene 4:3-6:10 Myriads of Angels 5:11:10 Books 5:2-9:10 Opening of Books 5:2-9:13 Jesus in Humanity 5:5:13 Jesus Comes before Throne 5:7:14 Christ Receives Kingdom 5:12,13:22 Saints Favorably Accepted 5:9:22 Saints Receive Kingdom 5:10

Some of these parallels seem especially compelling.5 The connection between Daniel 7 andRevelation 4/5 is further confirmed as we notice three elements of judgment common to bothpassages:

Daniel_71) God's rulership is vindicated as Christ is "given dominion and glory and a

5


6/8

kingdom" (Dan. 7:14).2) Satan's challenge is defeated, for dominion is awarded to the Son of Man.3) The saints are vindicated, for they "possess the kingdom" (7:22).

Revelation_4/51) God's rulership is vindicated as He with Christ is assessed "glory and dominion."

"Worthy is the Lamb that was slain to receive power . . . and glory" (Rev. 5:13,12/NASB).2) Satan's challenge is defeated, for dominion is awarded to the Lamb.3) The saints are vindicated, for the verdict of this judgment "made them a kingdom

. . . and they will reign upon the earth" (5:1O/NASB).

To me, beyond question, these parallel passages speak of a celestial judgment to occurafter the cross but before the end of time.6 This is vital New Testament vindication of historicAdventism. I learned it back in 1980 during my quest to find a biblical base for my confidence inthe Adventist sanctuary message. I can't tell you how much it has anchored my faith to realizethat the book of Revelation describes the actual courtroom drama of heaven's pre-adventjudgment. And the verdict announced there thrills my heart with gospel assurance: "Worthy is the

Lamb!"I believe the judgment scene of Revelation 4/5 is the cornerstone of the whole book.

Everything preceding it builds up to the event: the first chapter establishes Christ's credentials astrue Lord of this world in celestial majesty; the next two chapters prepare the churches for thejudgment of chapters 4 and 5. And everything that follows in the book of Revelation comes outof the sanctuary once this cosmic pre-advent court reaches its verdict.

Come and see what I mean. First, the heavenly universe confirms God's right to rule theuniverse: "And the seventh angel sounded; and there arose loud voices in heaven, saying, 'Thekingdom of the world has become the kingdom of our Lord, and of His Christ; and He will reignforever and ever'" (Rev. 11:15).7

Having been affirmed in His government, God then executes the verdict of the judgment.

"We give Thee thanks . . . because Thou hast taken Thy great power and hast begun to reign"(11:17/NASB). The time has come for "wrath" and "reward" (11:18). "Then the temple of Godwas opened in heaven, and the ark of His covenant was seen in His temple. And there werelightnings, noises, thunderings, an earthquake, and great hail." And the temple of God which is inheaven was opened, and the ark of His covenant appeared in His temple, and there were flashes oflightning and sounds and peals of thunder and an earthquake and a great hailstorm" (11:1).

The saints share their Lord's victory over the enemy:

Then I heard a loud voice saying in heaven, "now salvation, and strength, and the kingdomof our God, and the power of His Christ have come, for the accuser of our brethren, whoaccused them before our God day and night, has been cast down. And they overcame himby the blood of the Lamb and by the word of their testimony, and they did not love theirlives to the death (12:10,11).

"Rejoice over her [Babylon], O heaven, and you saints and apostles and prophets, becauseGod has pronounced judgment for you against her" (18:2O/NASB).

What's next? The seven last plagues come from "out of the temple" upon the wicked(15:5,6). This punishment is terrible, but the universe is convinced that "it is their just due"(16:6). "Even so, Lord God Almighty, true and righteous are Your judgments" (16:7). Finallycomes a loud voice "out of the temple of heaven, from the throne, saying, 'It is done!'" (16:17).

6


7/8

All these climactic acts of the great controversy come from the sanctuary after God has beenvindicated there in the judgment of Revelation 4/5.

This judgment weds Christ to His church: "Alleluia! For the Lord God Omnipotentreigns! Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come,and His wife has made herself ready" (19:6,7). Christ's family has been sealed to Him and He hasbeen sealed to them. Finally He can come to take them home: "Then I saw heaven opened, andbehold, a white horse. And He who sat on him was called Faithful and True, and in righteousnessHe judges and makes war" (19:11). The wicked are slain and the devil, like the scapegoat on theancient Day of Atonement, is exiled to the wilderness. God's people are transported to the"marriage supper of the Lamb" (19:9).

So there, for what it's worth, is my brief overview of Revelation. What you just read maydiffer in some respects from our traditional understanding--yet it doesn't threaten any of ourdoctrines. On the contrary, doesn't it bolster confidence in the pre-advent judgment byacknowledging that historic pillar of faith?

Tell me, haven't you ever wished that the pre-advent judgment would be explicitly andemphatically endorsed in the New Testament? Well, there it is, clear as crystal throughout thebook of Revelation.

You might have been surprised to see that the seven seals and the trumpets can be seen inthe future rather than in past history. Don't worry, no doctrine has been threatened. On thecontrary, our doctrines are confirmed.

For example, Revelation 9:4 says the fifth trumpet brings trouble upon those who "do nothave the seal of God on their foreheads." If that happened hundreds of years ago, as Uriah Smithsaid, it seems we have a serious problem convincing people that this seal of God on the foreheadinvolves a future conflict over the Sunday law. Think about it. There is a further problem aboutinterpreting Revelation 9 in the past--our current knowledge of medieval history casts doubt uponSmith's account.

I find it much easier to defend our historic belief about the seal of God and the mark of thebeast by seeing Revelation 9 in the future. That would indicate that the 42 months of Revelation

11 through 13 might also be at the end of time. So what? Suppose those 1260 days tie in withDaniel 12 rather than Daniel 7, representing a future time of trouble from the beast power lastingthree and a half literal years rather than 1260 years of past persecution? Would that undermineour historicist prophetic heritage? Not in the least.

Remember, we don't need to see the 2300 years of Daniel 8repeated in the New Testament inorder to believe our sanctuary message--so why should we need to see the 1260 years of Daniel 7repeated in Revelation 12 and 13?

I don't claim to have all the answers, believe me. I'm mainly asking questions. Why shouldwe blindly cling to the discredited interpretations of Uriah Smith? We have everything to gain andnothing to lose by acknowledging the 1844 pre-advent judgment in Revelation 4/5 and the futureSabbath seal in Revelation 9.

Keep in mind that the test of new light is whether it supports or whether it undermines ourestablished pillars of faith. During the last decade, the devil has waged vigorous warfare againstthe doctrines of historic Adventism, particularly the 1844 pre-advent judgment and the Sabbathseal of God. Thank God for new light from Revelation that highlights these established truths andenhances our appreciation for them.

I hope everyone who claims to accept the ministry of Ellen White believes her when she says:"I was shown that Jesus will reveal to us precious old truths in a new light, if we are ready toreceive them; but they must be received in the very way in which the Lord shall choose to sendthem."8

7


8/8

ENDNOTES

1Hal Lindsey, The Late Great Planet Earth, (New York: Bantam Books, 1979 ed.,) p. 46.

2Ellen White, quoted in LeRoy E. Froom, Movement of Destiny(Washington, D.C.:Review and Herald, 1971), p. 233.

3_____, Counsels to Writers and Editors (Nashville: Southern Publishing, 1946), pp.34-37.

4The word for prophetic time is "kairos," as in Mark 1:15where Jesus announced after Hisbaptism, "The time is fulfilled." He was referring to the prophetic clock of Daniel 9, which calledfor Him to appear as Messiah in A.D. 27. Three and a half years later, that same prophetic timeclock struck the hour for Jesus to die. Before then, "No one laid a hand on Him, because His

hour ["kairos"] had not yet come." John 7:30. Romans 5:6 refers to that prophetic time: "In duetime ["kairos"] Christ died for the ungodly."So it's "kairos" that refers to measured prophetic time. The word in Revelation 10:6 is "chronos,"better translated "delay," as in modern versions.

5Daniel 7:10 and Revelation 5:11 are the only places in the Bible that number the angels inthis particular way. In fact, the New International Version gives identical wording. Also, theopening of books is symbolic of judgment (compare Dan. 7:10 with Rev. 20:11,12). Both timesChrist is presented as a member of the human family (which is significant because it's the humanityof Jesus that qualifies Him to defend us in the judgment, according to John 5:26,27). In bothpassages Jesus comes before the throne to open the books--evidently He devotes a phase of His

priestly ministry to judgment.

6Notice the careful distinction in Revelation 4/5 between the timing of redemption andjudgment. Redemption is past; judgment is present: "And they sang a new song, saying, 'You areworthy to take the scroll [present], and to open its seals [present]; for You were slain [past], andhave redeemed us to God by Your blood [past]'" (Rev. 5:9). "The Root of David, has prevailed[past] to open the scroll [present] and to loose its seven seals" (Rev. 5:5).Did you see the clear separation between past redemption, accomplished at the cross, and a futuretime when Christ "came" to the Father to "open" the book of judgment? All of this supports ourdoctrine of a celestial judgment after Calvary and before the second coming.

7Similar acclaims to God's kingdom and His character follow the Revelation 4/5 judgmentscene throughout the book. See chaps. 11:17; 12:10; 14:7; 15:3,4; 16:5-7; 18:20; 19:1-7.

8White, quoted in Froom, p. 231.

8

rehash or research?

Documents