Adventist

Thought
Trends

Mark Shipowick

Adventist Thought Trends
There are a number of areas where new
interpretations of prophecy and scripture
are being advanced in Adventism. For
example, some thought leaders of the
church have recently advanced a future
day for day application of the 1260 days
of Daniel and Revelation; other
Adventists are concerned about the
adoption of the trinity doctrine; with
others the human nature of Christ is
being discussed. Another trend within
the church is the many speakers and
lecture series available for young people
on how to study the Bible and Ellen
White. This paper is to provide a review
of some of the trends in prophetic and
doctrinal understanding in the church
and at the same time to look at the
question of how to search the inspired
writings.
The topic list is hyperlinked.
• Studying Scripture and Ellen
White.
• Reapplications made by Ellen
White: Some statements
reapplying parts of Daniel 11, 12
and Revelation 4 to 11 to the
future.
• Statements by Ellen White
Against Time Setting.
• The Golden Altar, the Plagues
and the Battle of Armageddon.
• The Abomination of Desolation
and the Daily.
• The Little Horn
• Day/Day Applications of the
Prophecies
• Ezekiel’s temple.
• Islam, the Fall of Communism
and 9/11 in Prophecy.
• The Human and Divine Natures
of Christ.
• The Trinity.
Studying Scripture and Ellen White
Ellen White makes several clear
statements warning us against time
setting. She also makes a number of
statements that reapply prophecies to the
future which appear to open the door to
future time prophecies. She makes
others indicating that the close of
probation occurs before the plagues
begin to fall. But still others that apply
the latter rain to the Battle of
Armageddon which occurs during the
plagues. Regarding the ‘daily’ of
Daniel, she claimed she had no light on
the meaning of it on the one hand but
appears to say that the pioneers (and by
implication herself) did understand the
daily correctly.
A common approach among Adventists
with Ellen White’s writings is to accept
the ‘clearer statements’ and put the ‘less
clear’ statements to the side. In the past,
the author has done that himself with her
writings and scripture. But isn’t this a
mistake? Our mandate as students is to
accept all inspired statements, and where
there are apparent contradictions, not to
prefer one statement over another. It is
accepting the things in Inspiration that
we don’t understand, that appear to
contradict each other, that requires faith.
Ellen White makes a number of
statements saying that when Daniel and
Revelation are properly understood and
practically applied the end-time, global
revival will come. Here are two of them:
"The book of Revelation opens
with an injunction to us to
 understand the instruction that it
contains. “Blessed is he that
readeth and they that hear the
words of this prophecy," God
declares, “and keep those things
which are written therein: for the
time is at hand.” When we as a
people understand what this
book means to us there will be
seen among us a great revival.
Testimonies to Ministers, Page
113.
To those who truly love God the
Holy Spirit will reveal truths that
have faded from the mind, and
will also reveal truths that are
entirely new. Those who eat the
flesh and drink the blood of the
Son of God will bring from the
books of Daniel and Revelation
truth that is inspired by the Holy
Spirit. They will start into action
forces that cannot be repressed.
The lips of children will be
opened to proclaim the mysteries
that have been hidden from the
minds of men. The Lord has
chosen the foolish things of this
world to confound the wise, and
the weak things of the world to
confound the mighty.
.-- Review and Herald, August
17, 1897.
One of the results of a careful study of
Revelation will be a clearer view of
future aspects of the great controversy
that are revealed there. God reveals
Himself in history, past and future. It’s
when we allow all of the inspired
statements of scripture and prophecy to
speak that we will see God revealed in
scripture more fully.
Reapplications made by Ellen White
Below is a fascinating quote from Ellen
White. The quote below is remarkable
for several reasons. It was written
December 22, 1890, from Washington,
D. C., to Ellen White’s "Dear Children,
Edson, Emma, and Willie." The first
part of the letter gives her children the
news of what she’s been doing and there
is nothing remarkable there. But, the
second half launches into a description
of final events. Among many other
interesting comments on the end of time
she says:
The power of the Holy Ghost
must be upon us, and the Captain
of the Lord's host will stand at
the head of the angels of heaven
to direct the battle. Solemn
events before us are yet to
transpire. Trumpet after
trumpet is to be sounded, vial
after vial poured out one after
another upon the inhabitants of
the earth. {14MR 287.1}
This statement is one of a group of
similar statements where Ellen White
makes a future application to the
trumpets and seals of Revelation. The
problem some Adventists have with
applying this reference to the trumpets
(Revelation 8 to 11) to the future is that
there are time prophecies in it. They
reason that if no future time prophecies
are allowed, we have two options: 1)
strike the time elements from the
prophecy and then reapply them or 2)
deny any future application. Is either
option sound? And, is that what Ellen
White intended in her statements against
time setting?
Revelation warns to not add or take from
the Book. This is one area where we
need to ensure we do not set one inspired
statement against another, but let both
speak until we’re able to reconcile them.
Below is another quote on the same
topic. This one places both the seals and
trumpet in the future:
My imagination anticipated what
it must be in that period when the
Lord's mighty voice shall give
commission to His angels, "Go
your ways, and pour out the
vials of the wrath of God upon
the earth" (Rev. 16:1). Thy
right hand, O God, shall dash in
pieces Thine enemies.
Revelation 6 and 7 are full of
meaning. Terrible are the
judgments of God revealed. The
seven angels stood before God to
receive their commission. To
them were given seven trumpets.
The Lord was going forth to
punish the inhabitants of the
earth for their iniquity, and the
earth was to disclose her blood
and no more cover her slain.
Give the description in chapter 6.
When the plagues of God
shall come upon the earth hail,
will fall upon the wicked about
the weight of a talent. The hail
had struck Brother Belden. One
stone struck him on the back of
the head, raising a large lump.
{15MR 219.2 – 220.1}”
See also T9 267 where Ellen White
places the seals in the future by linking
the seals to the plagues.
Turning from the trumpets to the
thunders, in the quote below, Ellen
White places the seven thunders of
Revelation 10 in the future and links
them to the time when the three angel’s
messages are repeated under the latter
rain.
After these seven thunders
uttered their voices, the
injunction comes to John as to
Daniel in regard to the little
book: "Seal up those things
which the seven thunders
uttered." These relate to future
events which will be disclosed
in their order. Daniel shall stand
in his lot at the end of the days.
John sees the little book
unsealed. Then Daniel's
prophecies have their proper
place in the first, second, and
third angels' messages to be
given to the world. The unsealing
of the little book was the
message in relation to time.
{7BC 971.4}
Some Adventists put this in the past
pointing to parts of the passage where
she makes a past application. But the
part quoted above has a future
application based on common English
usage. What should we do with it?
Regarding Revelation 11 Ellen White
reapplies it to the time just before the
close of probation when God rains fire
and brimstone as well as other less
supernatural disasters on the great cities
of the world.
Out of the cities, is my message
at this time. Be assured that the
call is for our people to locate
miles away from the large cities.
 One look at San Francisco as it is
today would speak to your
intelligent minds, showing you
the necessity of getting out of the
cities. . . . {LDE 95.2}
The Lord calls for His people to
locate away from the cities, for
in such an hour as ye think not,
fire and brimstone will be rained
from heaven upon these cities.
Proportionate to their sins will be
their visitation. When one city is
destroyed, let not our people
regard this matter as a light
affair, and think that they may, if
favorable opportunity offers,
build themselves homes in that
same destroyed city. . . . {LDE
95.3}
Let all who would understand
the meaning of these things
read the eleventh chapter of
Revelation. Read every verse,
and learn the things that are yet
to take place in the cities. Read
also the scenes portrayed in the
eighteenth chapter of the same
book.--MR 1518 (May 10, 1906).
{LDE 95.4}
Readers may want to pause here and
review Rev 11 then review again how
she has applied this. Rather than looking
for a future fulfillment that closely
parallels our past interpretation, (see the
Great Controversy, chapter 15) note how
widely different her future application is.
The sins of atheistic France -
licentiousness and idolatry - will be the
hallmarks of the cities that in the future
bear the judgments of God, but beyond
that, we have to let the prophecy speak
for itself. Ellen White is clearly
speaking as a prophet here in applying
this prophecy to the future destruction of
our cities.
Personally, I would never have applied
this passage as she’s done. In my view,
only inspiration could make such an
application. If she does this is it safe to
take the time elements out of the
chapter?
Wouldn’t it be safer to go back and look
at her statements on time prophecies and
see if our assumptions about her
meaning are correct? And if we still
can’t reconcile them, would it not be
better to not prefer one set of statements
over another.
Here’s another fascinating application to
a different prophecy, Daniel 10:
Study the tenth chapter of Daniel,
and mark particularly the
fourteenth verse. "Now I am
come to make thee understand
what shall befall thy people in
the latter days: for yet the vision
is for many days" (Daniel 10:14).
When our brethren and ministers
shall feel the burden that should
rest upon them, they will not be
content with a few surface truths.
They will sink the shaft deep, and
will have the spirit that Daniel
possessed.
In the above passage two things capture
my attention: One is the implication that
the vision applies to the very end of time
primarily and the second is that we will
need the spirit of Daniel to stand at that
time.
The vision that chapter 10 introduces
which is in chapters 11 and 12, contains
the most detailed information on the
abomination of desolation, the passages
in Daniel that Christ has told us to read
and understand. “When ye therefore
shall see the abomination of desolation,
spoken of by Daniel the prophet, stand in
the holy place, (whoso readeth, let him
understand:) Then let them which be
in Judaea flee into the mountains.”
Matthew 24:15.
The same warning regarding the
abomination of desolation contained in
Daniel 11 is contained in and expanded
upon in chapter 12. Regarding that
warning Ellen White says:
Let us read and study the twelfth
chapter of Daniel. It is a warning
that we shall all need to
understand before the time of the
end.--15 MR 228 (1903). {LDE
15.4}
Ellen White expands on the dual
application of the abomination of
desolation in the quote below:
By the decree enforcing the
institution of the papacy in
violation of the law of God, our
nation [the United States] will
disconnect herself fully from
righteousness.... {Mar 199.3}
As the approach of the Roman
armies was a sign to the disciples
of the impending destruction of
Jerusalem, so may this apostasy
be a sign to us that the limit of
God's forbearance is reached,
that the measure of our nation's
iniquity is full, and that the angel
of mercy is about to take her
flight, never to return. The people
of God will then be plunged into
those scenes of affliction and
distress which prophets have
described as the time of Jacob's
trouble. The cries of the faithful,
persecuted ones ascend to
heaven. And as the blood of Abel
cried from the ground, there are
voices also crying to God from
martyrs' graves, from the
sepulchers of the sea, from
mountain caverns, from
convents vaults: "How long, O
Lord, holy and true, dost thou not
judge and avenge our blood on
them that dwell on the earth?
{Mar 199.4}
When the fifth seal was
opened, John the Revelator in
vision saw beneath the altar the
company that were slain for the
Word of God and the testimony
of Jesus Christ. After this came
the scenes described in the
eighteenth of Revelation, when
those who are faithful and true
are called out from Babylon.
{Mar 199.5}
Christ will restore the life
taken; for He is the Life-giver:
He will beautify the righteous
with immortal life. {Mar 199.6}
Below is another passage where Ellen
White draws our attention to the
abomination of desolation:
Soon the scenes of trouble
spoken of in the prophecies will
take place. The prophecy in the
eleventh of Daniel has nearly
reached its complete fulfillment.
Much of the history that has
taken place in fulfillment of this
prophecy will be repeated. In the
thirtieth verse a power is spoken
of that "shall be grieved, and
return, and have indignation
 against the holy covenant: so
shall he do; he shall even return,
and have intelligence with them
that forsake the holy covenant."
[Verses 31-36, quoted.] {13MR
394.1}
According the Sister White then, it is
important that we understand the
warning in Daniel 12. Do we understand
the warning? Or are we assuming we
understand more than we do?
Moving on now, what about the
introductory scenes to the seals and
trumpets, Revelation 4 and 5 and
Revelation 8:1-5 respectively? Here's a
quote on Revelation 5:
The fifth chapter of Revelation
needs to be closely studied. It is
of great importance to those who
shall act a part in the work of
God for these last days. There are
some who are deceived. They do
not realize what is coming on the
earth. {9T 267.}
That Ellen White above is applying Rev.
5 to the future is clear. The question is,
where in the future is she applying it to?
The context of her application is to the
'little time of trouble' just before
probation closes and to the plagues.
Some have noted that in other places,
she places Revelation 5 and the opening
of the little book at the executive
judgment during the millennium. Here
is one of her statements where she does
this:
Thus the Jewish leaders made
their choice [to reject and crucify
Christ]. Their decision was
registered in the book which John
saw in the hand of Him that sat
upon the throne, the book which
no man could open. In all its
vindictiveness this decision will
appear before them in the day
when this book is unsealed by
the Lion of the tribe of Judah.
{COL 294.1}
This is a second application that she
makes. But do we use this statement to
overrule the first one quoted or the
following one where she applies
Revelation 5 to today:
It was the Lion of the tribe of
Judah who unsealed the book and
gave to John the revelation of
what should be in these last days.
{TM 115.2}
This is another example of where we
have to let all of her statements speak.
Note how she ends this same statement:
A wonderful connection is seen
between the universe of heaven
and this world. The things
revealed to Daniel were
afterward complemented by the
revelation made to John on the
Isle of Patmos. These two books
should be carefully studied.
Twice Daniel inquired, How long
shall it be to the end of time?
Daniel 12:8-13 quoted.
It was the Lion of the tribe
of Judah who unsealed the
book and gave to John the
revelation of what should be in
these last days. . .The book of
Daniel is unsealed in the
revelation to John, and carries us
forward to the last scenes of this
earth's history.
Will our brethren bear in mind
that we are living amid the perils
 of the last days? Read Revelation
in connection with Daniel. Teach
these things. TM 115.
Ellen White’s Statements Against
Time Setting
In the passages quoted above, is Ellen
White saying study the principles of
these prophecies; the time elements have
no future application? Or, is she saying
study the prophecies themselves in detail
and from that you will understand the
principles? Do her statements against
time setting mean that there cannot be
any future time elements in end-time
prophecies?
Let’s look at some of her strongest
statements against time setting:
Beware of anyone who would set
a time for the Lord to fulfill His
word in regard to His coming, or
in regard to any other promise He
has made of special significance.
"It is not for you to know the
times or the seasons, which the
Father hath put in His own
power. . . .
We would see the truth
developing and expanding in
lines of which we have little
dreamed, but it will never
develop in any line that will lead
us to imagine that we may know
the times and the seasons which
the Father hath put in His own
power. Again and again have I
been warned in regard to time
setting. There will never again be
a message for the people of God
that will be based on time. We
are not to know the definite time
either for the outpouring of the
Holy Spirit or for the coming of
Christ. {1SM 188.1}
I suggest that the above quote is saying
anyone who uses the prophecies of
scripture to predict the second coming,
the outpouring of the Holy Spirit or the
close of probation accurately to the very
day or close to the very day is in error.
But is it also saying that there are no
future time prophecies whatsoever?
Some interpret the following quotes as
saying that:
I plainly stated at the Jackson
camp meeting to these fanatical
parties that they were doing the
work of the adversary of souls;
they were in darkness. They
claimed to have great light that
probation would close in
October, 1884. I there stated in
public that the Lord had been
pleased to show me that there
would be no definite time in the
message given of God since
1844.--2SM 73 (1885). {LDE
35.2}
Our position has been one of
waiting and watching, with no
time-proclamation to intervene
between the close of the
prophetic periods in 1844 and the
time of our Lord's coming.--
10MR 270 (1888). {LDE 36.1}
The people will not have another
message upon definite time.
After this period of time [Rev.
10:4-6], reaching from 1842 to
1844, there can be no definite
tracing of the prophetic time. The
longest reckoning reaches to the
 autumn of 1844.--7BC 971
(1900).
It seems to me that the main idea in the
above passages is that there will not be
any message for God’s people based on
time prophecies such as the message
given by the Millerites that the Lord
would return by a certain date.
Apparently, we are not to teach the time
of the close of probation, the latter rain
or return of Christ. But do these
statements, especially the last one, also
teach there are no time prophecies after
1844?
The kinds of date setting that Ellen
White counsels against are specific.
That she specifies which future dates are
not allowed suggests to me that other
time prophecies are. Her position
regarding time prophecies after 1844
clearly teaches the longest reckoning
ends there. But her warning against time
setting in that context was against
reapplying the major day/year
prophecies beyond 1844. Did she also
mean there are no further prophecies
after that date whatsoever?
Since Ellen White reapplies the
trumpets, seals, and several other
prophecies that contain time elements to
the future we, as a church need to be
careful before we decide to effectively
rewrite them, stripping them of their
time elements, based on what we think
some of her other statements say.
Before we rule out all literal time
applications of end-time prophecy -
where these very prophecies primarily
apply - we need to look at all the
evidence carefully. In the spiritual world
as in the scientific world the simplest,
most direct explanation is the preferred
one. A literal reading of scripture is the
preferred method unless there is a clear
reason within the text to interpret it
differently.
This short overview is meant as a
primer. I appeal to my brothers and
sisters: To all those who are interested
in understanding our prophetic message
more clearly, we need meet together and
study these things out prayerfully and
carefully.
The Ministry of the Golden Altar, the
Plagues and the Battle of
Armageddon
Most Adventists believe and teach that
the plagues of Revelation 16 can only
fall after the close of probation. Ellen
White seems to make plain statements in
that regard. (See below.) While it’s true
there are some statements that appear to
support that position, there are others
that need to be given their weight.
Again, the challenge we’re faced with is
to let both kinds of statements speak,
even though one may appear to
contradict the other. As students of the
Word, we have to come to the level of
maturity in our study where we no
longer demand that we reconcile all
inspired statements and failing that to
choose one over another. This area, the
ministry at the golden altar at the close
of the Day of Atonement, is one that in
my view cries out to us for greater study.
Regarding the introduction to the
trumpets, Revelation 8:2-5, we have seen
above that the trumpets are primarily in
the future. If the trumpets are in the
future, this introductory scene in the first
part of Revelation 8 would be future as
well.
 And I saw the seven angels
which stood before God; and to
them were given seven trumpets.
And another angel came and
stood at the altar, having a golden
censer; and there was given unto
him much incense, that he should
offer [it] with the prayers of all
saints upon the golden altar
which was before the throne.
And the smoke of the incense,
[which came] with the prayers of
the saints, ascended up before
God out of the angel's hand. And
the angel took the censer, and
filled it with fire of the altar, and
cast [it] into the earth: and there
were voices, and thunderings,
and lightnings, and an
earthquake. Revelation 8:2-5
Some think, based on statements from
Ellen White, that the throwing down of
fire just before the trumpets sound is the
same as the throwing down of the censor
at the close of probation. But let’s look
briefly at these and others of her inspired
statements and scripture and see if there
isn’t room for further study.
This scene parallels the ones in Isaiah 6
and Ezekiel 1 to 3 and 9 and 10, and I
suggest it describes the latter rain, the
baptism of the church with fire foretold
by John the Baptist. Ellen White seems
to agree:
Let God's workmen study the
sixth chapter of Isaiah, and the
first and second chapters of
Ezekiel. {TM 213.2}
To the prophet the wheel
within a wheel, the appearances
of living creatures connected
with them, all seemed intricate
and unexplainable. But the hand
of Infinite Wisdom is seen
among the wheels, and perfect
order is the result of its work.
Every wheel works in perfect
harmony with every other. {TM
213.3}
Placing this scene at the beginning of the
latter rain harmonizes with Ellen White’s
other statements where she indicates that
the wise virgins will be spotless at the
time the latter rain is poured out and that,
while probation is closed for the unwise
who lack the sanctifying grace of the
Holy Spirit, it remains open for those
who haven’t yet heard the third angel’s
message. In these and other quotes that
we’ll look at below we have a picture of
a progressive closing of probation that
occurs during the judgments of the
trumpets, seals and plagues.
Commenting on the trumpets and
plagues, about 100 years ago, an
Adventist minister, George Fifield
wrote:
Almost the whole typology of the
Bible depends upon the fact that
the leading of the children of
Israel out of Egypt, across the
Red Sea, and into the land of
Canaan, is a type of the leading
of the true Israel out of the
darkness of this world into the
true Canaan of rest. The force of
this type is recognized in the
book of Revelation, where the
redeemed on the sea of glass are
represented as singing the song
of Moses and the Lamb. The two
songs are one; one is the type of
the other. The children of Israel
were delivered by a series of
plagues through which God
revealed himself to the
Egyptians, and also revealed his
hatred of the sin of idolatry.
Those plagues were not sent to
destroy the Egyptians
meaninglessly, through a motive
of wrath, but to reveal God to
them, giving them one more, one
last, chance to go with his
people; and all this through the
motive of love. God is to set his
hand a second time to the
deliverance of Israel. He will
make a final revelation to the
world of himself and of his
hatred of sin.
John says, “I looked, and, behold,
the temple of the tabernacle of
the testimony in heaven was
opened: and the seven angels
came out of the temple, having
the seven plagues, . . . and the
temple was filled with smoke
from the glory of God, and from
his power; and no man was able
to enter into the temple, TILL
THE SEVEN PLAGUES OF
THE SEVEN ANGELS WERE
FULFILLED.” In these words,
the Lord definitely informs us
just how the plagues stand
related, in point of time, to the
closing work in the heavenly
sanctuary, and therefore to the
closing of probation. This is the
antitype; to understand it we
must go back to the type.
When was the time, and the only
time in the yearly round of the
earthly ministration, when the
temple was filled with smoke,
and no man permitted to enter?
Was it after the ministration was
completed, and probation as
typified by that year’s
ministration at an end? Or was it
during the closing moments of
that ministration, while the high
priest was in the most holy
place? We answer, the last is the
truth. The tenth day of the
seventh month was the day of
atonement. The high priest,
however, did not really enter the
most holy place to make the final
atonement until the closing
minutes of that day, just before
sunset. During the day the
assistant priest were in the
temple, but when the climax was
reached, the high priest went into
the holy of holies alone; all-other
priests retired even from the
outer apartment of the temple,
the temple was filled with smoke,
and none permitted to enter till
the ministration was completed.
(See Lev 16:13, 17; and
elsewhere.) This is the type; and
Rev. 15:8 is the antitype.
Since the termination of the
prophetic periods, in 1844, we
have been the day of atonement,
but the assistant priests have been
in the temple above, and the
ministration as has been going on
in the outer apartment as well.
When the hour of the atonement
arrives, all will retire, Jesus will
enter the holy of holies alone,
and at that time, not after he
comes out and the door is shut,
will the plagues be poured out.
With this statement, every text in
the Scriptures that relates at all to
the closing of probation is in
perfect agreement, while they are
all in direct antagonism to the
idea that probation closes before
the plagues being to fall. It must
be remembered, however, that
when we speak of the closing of
probation, we mean, not the
closing of probation for some
individuals, but the complete
closing of probation for the
world. This distinction is all-
important, for we have seen that
the marking and sealing work, or
the closing of probation, is
progressive, and covers a period
of time. The plagues fall upon
those who have the mark of the
beast, that is, upon those person
whose probation is closed,
because they have fully
committed themselves to the
powers of evil.
But while they fall upon
individuals whose probation is
closed, they fall before the
probation of all the world is
closed, that is, before all have
taken the final step that commits
them wholly to evil. They fall for
the purpose of so revealing god’s
truth and his wrath against sin, as
to help those who are deciding, to
decide aright.
Satan, the Bible says, will be
working with all power and
signs, and lying wonders, and
with all deceivableness of
unrighteousness, so that, if it
were possible, he would deceive
the very elect. Under these
circumstances, if God wrought
only with the silent power of the
truth, some honest souls, whose
intellects have not been trained to
quickly recognize and appreciate
the truth, might be deceived. God
will not permit this, He will set
his hand a second time to deliver
his people. He will manifest
himself openly and mightily, as
of old.
The Son of God, the divine
Word, will be in the temple
during the plagues, for after in
the temple during the plagues, for
after the pouring out of the
seventh vial his voice is heard
out of the temple from the throne,
that is, from the inner apartment
of the heavenly sanctuary, saying
“It is done”.
After the sixth plague is poured
out, this solemn warning is
given, “Behold, I come as a thief.
Blessed is he that watcheth, and
keepeth his garments, lest he
walk naked, and they see his
shame.” All will admit that this is
speaking of the garments of
divine righteousness, with which
the redeemed will be clothed.
Then there is danger that this
garment may be lost at that time,
else why this solemn warning?
But if the garment of
righteousness can be lost after six
plagues have been poured out,
then it can also be gained; for at
the same time that the Lord says,
“ He that is righteous, let him be
righteous still,” he says also, “He
that is filthy, let him be filthy
still.” Therefore probation is not
closed after the sixth plague is
poured out.
“And he gathereth them into a
place called in the Hebrew
tongue Armageddon.” It is under
this plague that the wicked are
gathered for the great battle. Joel
describes this same gathering
thus: “Assemble yourselves, and
come, all ye heather, and gather
yourselves together round about:
thither cause thy mighty ones to
come down, O Lord. Let the
heathen be wakened, and come
up to the valley of Jehoshaphat:
for there will I sit to judge all the
heather round about. Put ye in the
sickle, for the harvest is ripe:
come, get you down; for the
press is full, the fats overflow;
for their wickedness is great.
Multitudes, multitudes in the
valley of decision: for the day of
the Lord is near in the valley of
decision.” Here it is seen that
when they are gathered here,
under the sixth plague, instead of
their cases all having been
decided long before, they are
right now in the valley of
decision, where they must make
their choice at once. How
appropriate, then, the warning to
watch, lest the heavenly garment
be lost.
The prophet Zephaniah, speaking
of this gathering of the wicked
who are without shame, of, as
one translator puts it, without
desire of repentance, says:
“Gather yourselves together, yea,
gather together, O nation not
desired; before the decree bring
forth, before the day pass as the
chaff, before the fierce anger of
the Lord comes upon you, before
the day of the Lord’s anger
comes upon you.” Then he
speaks of the righteous with an
admonition much like that in
Revelation about the garments of
righteousness: “Seek ye the Lord,
all ye meek of the earth, which
have wrought his judgment; seek
righteousness, seek meekness: it
may be ye shall be hid in the day
of the Lord’s anger.” Here this
gathering, which is under the
sixth plague, is plainly declared
to be before the decree bring
forth, before the day pass as the
chaff, as it is before the fierce
anger of the Lord against sin,
which under the seventh plague
destroys the unrepentant sinner
from the earth. (George Fifield,
God is Love, Ch. 23)
Some Adventists are going to be
uncomfortable with the above because
Fifield appears to directly contradict the
writings of Ellen White that probation
closes first and then the plagues are
poured out. (See, for example, her
statement below.) But, let’s keep
reading. She has more to say on the
plagues, the Battle of Armageddon, and
the close of probation. Again, the author
has not been able to reconcile all of
these. But friends, we need to study
them out without prejudging the issue or
each other. Here is her first statement
that some believe leaves no possible
room for salvation after the plagues
begin to fall:
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. EW 280.
Notice in the above sentence and
following, Ellen White says it was not
possible for the plagues to fall while
Christ was in the ‘sanctuary’. But she
says, ‘as . . . His intercession closes’,
which may suggest that while His
intercession is closing and while He is
still in the sanctuary, the plagues begin
to fall. So we have a statement that
some see as proof that probation for all
is closed at the beginning of the plagues,
on closer reading may say differently.
That the plagues begin to fall as the
intercession of Christ closes is also
implied in the next few sentences in the
same statement. She again leaves room
for the plagues to fall while He finishes
his ministry not only in the Most Holy
place but also before the golden altar in
the Holy Place.
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. Then I saw Jesus
lay off His priestly attire and
clothe Himself with His most
kingly robes. {EW 280}
This latter statement is worth close
investigation. She was shown that every
person’s case was decided in the Holiest,
that everyone was sealed by that
ministry, but that His intercession
continued for a brief time there and in
the outer apartment when the sins that
had been confessed while He was in the
Holiest were placed on Satan. The
plagues apparently begin to fall “as His
work . . . closes.”
Ellen White makes a number of other
statements that also appear to disagree
with our position that probation is
completely closed when the first plague
falls. Many of these deal with the Battle
of Armageddon that occurs in the
seventh plague which she links in a
group of statements to the parable of the
ten virgins and the Loud Cry. Here are
some of them:
I saw that none could share the
"refreshing," unless they obtain
the victory over every besetment,
over pride, selfishness, love of
the world, and over every wrong
word and action. We should,
therefore, be drawing nearer and
nearer to the Lord, and be
earnestly seeking that preparation
necessary to enable us to stand in
the battle in the day of the
Lord. Let all remember that God
is holy, and that none but holy
beings can ever dwell in His
presence. {CET 113.1}
The angel, the mighty angel
from heaven, is to lighten the
earth with his glory, while he
cries mightily with a loud voice,
"Babylon the great is fallen, is
fallen" (Rev. 18:2). Oh, how I
wish the church to arise and
shine because the glory of the
Lord has risen upon her. What
can we not do in God if every
human agency is doing its very
utmost! "Without Me ye can do
nothing" (John 15:5). We would
lose faith and courage in the
conflict if we were not sustained
by the power of God. Every form
of evil is to spring into intense
activity. Evil angels unite their
powers with evil men, and as
they have been in constant
conflict and attained an
experience in the best modes of
deception and battle, and have
been strengthening for centuries,
they will not yield the last great
final contest without a desperate
struggle. All the world will be
on one side or the other of the
question. The battle of
Armageddon will be fought,
and that day must find none of
us sleeping. Wide-awake we
must be, as wise virgins having
oil in our vessels with our
lamps. What is this? Grace,
Grace. {14MR 286.3}
The power of the Holy Ghost
must be upon us, and the
Captain of the Lord's host will
stand at the head of the angels of
heaven to direct the battle.
Solemn events before us are yet
to transpire. Trumpet after
trumpet is to be sounded, vial
after vial poured out one after
another upon the inhabitants of
the earth. {14MR 287.1}
We are [to] think how heaven
regards these events, and to be in
harmony with the transactions
going on in heaven in preparing a
people to stand in this, the day of
the Lord, and having done all to
stand [Eph. 6:13]. Let the light
and power of the sunbeams of
righteousness enter into the soul.
[Rev. 19:1-6, quoted.] {14MR
288.2}
We need to study the pouring
out of the seventh vial. The
powers of evil will not yield up
the conflict without a struggle.
But Providence has a part to
act in the battle of
Armageddon. When the earth
is lighted with the glory of the
angel of Revelation eighteen,
the religious elements, good
and evil, will awake from
slumber, and the armies of the
living God will take the field.
{Mar 257.1}
The last quote above is probably the
plainest, directly linking the Battle of
Armageddon to the latter rain. Given the
above, we as Adventists need to ask
ourselves, what is the true order of
events at the close of probation and what
is the connection between Armageddon
and the latter rain? Notice in the 16th
and 18th chapter of Revelation that
Babylon isn't judged and destroyed until
the seventh plague. Notice the parallel to
Armageddon in the sixth plague of Rev
16 and the description of the sixth
trumpet in Rev 10 and 11. These appear
to be aspects of the same event, the latter
rain. This conclusion of mine is
tentative like much of the above but the
evidence continues to accumulate. I’m
hoping others will join in studying these
things. The church now more than ever
needs students of prophecy who are
willing to allow the inspired writings, all
of them, to speak.
I presented the above quotes on
Armageddon to an internet prophecy
forum and here is one response:
Mark, I reread the quotes you
posted and I did not see where
 she said some would receive the
seal of God after the plagues
begin to fall. How could they?
Jesus ceases His intercession in
heaven and then the plagues are
poured out. No one can be saved
without Jesus' intercession.
The above is an example of an individual
using one inspired statement to overrule
another. The gentleman is right that no-
one can be saved without the
intercession of Christ. But the question
we’re addressing is when does the
intercession of Christ cease – at the
falling of the first plague or sometime
shortly afterward? This author doesn’t
have a complete answer, but I’d suggest
the reader consider that probation may
close progressively, as taught by the
parable of the ten virgins: It may close
first for the unwise virgins and then for
the world. Here are two inspired
statements along those lines:
“I saw that many were neglecting
the preparation so needful and
were looking to the time of
"refreshing" and the "latter rain"
to fit them to stand in the day of
the Lord and to live in His sight.
Oh, how many I saw in the time
of trouble without a shelter! They
had neglected the needful
preparation; therefore they could
not receive the refreshing that all
must have to fit them to live in
the sight of a holy God. Those
who refuse to be hewed by the
prophets and fail to purify their
souls in obeying the whole truth,
and who are willing to believe
that their condition is far better
than it really is, will come up to
the time of the falling of the
plagues, and then see that they
needed to be hewed and squared
for the building. But there will be
no time then to do it and no
Mediator to plead their cause
before the Father. EW 71.”
The above statement by Ellen White and
some of her others appear to say
probation is closed for everyone at the
falling of the first plague. But notice
what she says in the following statement:
“The time of God's destructive
judgments is the time of mercy
for those who have no
opportunity to learn what is
truth. Tenderly will the Lord
look upon them. His heart of
mercy is touched; His hand is
still stretched out to save, while
the door is closed to those who
would not enter. Large numbers
will be admitted who in these last
days hear the truth for the first
time.--Letter 103, June 3, 190.”
This picture of a progressive closing of
probation, on the surface, appears to
contradict other statements in Early
Writings but we can be confident that
there is an underlying harmony whether
we see it or not. We may never be able
to reconcile all inspired statements fully.
But let’s not let any fall to the ground.
And before leaving the topic, notice also
that a progressive closing of probation
applies to those who reject truth, but a
progressive closing of probation applies
in a different way to the saints. Whereas
probation closes earlier for those who
have rejected truth than for those who
have never heard the truth before, for the
final generation, the saints must be
grounded in the truth and washed in the
blood of the Lamb in order to receive the
latter rain. This is the times of
refreshing, the final sealing time, when
the sins of the repentant of all
generations are blotted out and the living
saints are prepared for the final test of
loyalty to God. At the end of the latter
rain period God’s people are required to
choose between the laws of men and the
Sabbath and the law of God. It is when
the church shows her loyalty to God and
fidelity to the truth in this final test that
the church is finally and fully sealed.
Silence in Heaven and Glory Filling
the Temple
Some point to the glory of God filling
the temple in heaven so that no man can
enter while the plagues are poured out as
evidence that there is no intercession
during the plagues. On the surface that
seems to be a reasonable conclusion.
But what do the inspired writings say?
Speaking of the offering of incense Ellen
White comments:
“In the offering of incense the
priest was brought more directly
into the presence of God than in
any other act of the daily
ministration. As the inner veil of
the sanctuary did not extend to
the top of the building, the glory
of God, which was manifested
above the mercy seat, was
partially visible from the first
apartment. When the priest
offered incense before the
Lord, he looked toward the
ark; and as the cloud of incense
arose, the divine glory
descended upon the mercy seat
and filled the most holy place,
and often so filled both
apartments that the priest was
obliged to retire to the door of
the tabernacle. As in that typical
service the priest looked by faith
to the mercy seat which he could
not see, so the people of God are
now to direct their prayers to
Christ, their great high priest,
who, unseen by human vision, is
pleading in their behalf in the
sanctuary above.
In the three descriptions of the earthly
sanctuaries in Scripture – the tabernacle,
Solomon’s temple and Ezekiel’s temple -
the glory of God fills them so that no-
one can enter when they are first set up
and the priesthood is sanctified and
ordained for service.
Besides the Day of Atonement, these are
the occasions where no-one is
ministering in the holy place of the
temple. So we should be asking, what
type applies to the scene just before the
plagues begin to fall when smoke fills
the temple and no one can enter until
they end – the dedication and ordination
scenes of the ancient service or the
typical Day of Atonement, or both? I
suggest both apply and here’s why:
In the dedications and ordination
services we have a picture of the end
time church putting its house in order.
Through contrition and repentance,
meekness and humility, the church seeks
God with an undivided heart and
becomes qualified in character to
represent Him in the final loud cry
message. His glory fills the temple of
their souls. There’s no longer room for
earthly elements to deface His image in
them. They are clothed with the
righteousness of Christ and the post-
Laodocean, Spirit-filled church is
readied to make her final conquest. It is
when God’s people come in to line that
Christ will finally take the seven sealed
book:
And when he had taken the book,
the four beasts and four [and]
twenty elders fell down before
the Lamb, having every one of
them harps, and golden vials full
of odours, which are the prayers
of saints. And they sung a new
song, saying, Thou art worthy to
take the book, and to open the
seals thereof: for thou wast slain,
and hast redeemed us to God by
thy blood out of every kindred,
and tongue, and people, and
nation; And hast made us unto
our God kings and priests: and
we shall reign on the earth. Rev
5 glory of God fills the temple that the
When Christ takes the seven sealed
book, the end time scenario is set in
motion and it’s at this time that the end
time message, ‘the hour of his judgment
is come’ is given. When the plagues are
poured out that message will have an
effect that it otherwise could never have
had. Recall Ellen White’s statements
lumping the seals, trumpets and plagues
together. All of them appear to run
parallel. All are introduced by scenes of
intense intercession. All are typified by
the Day of Atonement where the cloud
of incense ascends from the hand of the
High Priest as He goes into the Holiest,
shut in by the glory of God while no
man is permitted in the temple.
Ezekiel 10 runs parallel to Ezekiel 1-3
and Isaiah 6. We saw above that Ellen
White places these chapters before the
close of probation. In Isaiah 6 as in
Revelation 15 the glory of God fills the
temple. In both of their visions Isaiah
and Ezekiel see fire taken from off the
altar. In both cases we have a picture of
the final judgment hour message being
proclaimed with power. Isaiah’s lips are
anointed with that fire to cleanse him
and his speech and in his cleansing his
message of repentance and judgment is
empower. He, like us, is commissioned
to give his message until “the cities be
wasted without inhabitant, and the
houses without man, and the land be
utterly desolate”. Isaiah 6:11.
What we have then in Revelation 15 is
the anti-type of the ordination of the
priesthood and the inauguration of the
tabernacle for service as that service
typifies the judgment of the living. The
time when no one is in the temple is a
most solemn time, but it isn’t a time
when intercession ceases. It is when the
priesthood is ordained and
commissioned. Sinful man is not in the
temple at this time, but Christ is there as
the Captain of the host commissioning
His men and women of valor, as he
commissioned Isaiah, for the final
conflict. How long is that commission
to last? “Until the cities be wasted
without inhabitant, and the houses
without man, and the land be utterly
desolate”. Isaiah 6:11.
Regarding the Day of Atonement, we
have the same message that Fifield has
summarized well: The judgment hour
message is given while Christ is in the
Holiest but no man is allowed within the
sanctuary until the investigative
judgment of the living is over. Like the
ancient Hebrews, spiritual Israel is to
afflict their souls in the inner court, not
in the Holiest. True, their faith reaches
into the Holiest, but they remain in the
inner court and no one enters the temple
while the final atoning work is moving
forward.
This sealing work during the latter rain
has its parallel in the ancient ordination
service of Israel’s priesthood.
According to the prophecy of Ezekiel it
is those who sigh and cry for the
abominations done in the church who are
sealed during the atonement and who are
qualified and empowered by the third
angel.
The plagues mark the beginning of the
judgment of the living for the world.
But, for Adventists and for all the saints
who know Christ is in the Holiest, the
judgment of the living is now. For the
world the judgment of the living can’t
begin until clear evidence is presented
that the court of God has convened. But
for the church, the judgment is now:
The grand judgment is taking
place, and has been going on for
some time. Now the Lord says,
Measure the temple and the
worshipers thereof. Remember
when you are walking the streets
about your business, God is
measuring you; when you are
attending your household duties,
when you engage in
conversation, God is measuring
you. Remember that your words
and actions are being
daguerreotyped [photographed]
in the books of heaven, as the
face is reproduced by the artist
on the polished plate. . . . {7BC
972.1}
Here is the work going on,
measuring the temple and its
worshipers to see who will stand
in the last day. Those who stand
fast shall have an abundant
entrance into the kingdom of our
Lord and Saviour Jesus Christ.
When we are doing our work
remember there is One that is
watching the spirit in which we
are doing it. Shall we not bring
the Saviour into our everyday
lives, into our secular work and
domestic duties? Then in the
name of God we want to leave
behind everything that is not
necessary, all gossiping or
unprofitable visiting, and present
ourselves as servants of the living
God (MS 4, 1888). {7BC 972.2}
The timing of the above statement is
significant. It was made in 1888 when
the loud cry of the third angel had
already begun. For Adventists, the
judgment of the living is now and has
been underway since 1844. Some may
claim that since the church did not
receive the 1888 message as it should,
this statement does not apply. To those
who take that position I’d urge them to
consider I Peter 4:17.
I sound above like I’m teaching rather
than making a call to study but I mean to
present these thoughts to my brothers
and sisters in the hope of stimulating
thoughtful, intense study.
The Abomination of Desolation and
the Daily
Regarding the passages in Daniel that
refer to the abomination of desolation
and the daily, Christ, when he was here
on earth underscored the importance of
studying these particular prophecies.
Out of all the many prophecies in the
Old Testament, these are the only ones
that Christ singled out as being essential
for those living at the end of time to read
and understand.
And this gospel of the kingdom
shall be preached in all the world
for a witness unto all nations; and
then shall the end come. When
ye therefore shall see the
abomination of desolation,
spoken of by Daniel the
prophet, stand in the holy
place, (whoso readeth, let him
understand:) Then let them
which be in Judaea flee into the
mountains: Matthew 24:15-20.
Ellen White, also urges us to study and
understand the warning regarding the
daily and the abomination of desolation
in Daniel. For several years I thought
that Ellen White endorsed the
interpretation of the daily that was held
at the time of the Great Disappointment
by the Millerite Adventists. She makes
a statement that appears to endorse their
views. But she also makes clear
statements saying she had no light on the
subject and that we should study it out.
A century later, the two main views in
the church are still the Millerite view
that the daily is Paganism – the ‘old
view’ – and those who hold that the
‘daily’ is the ministry of Christ – the
‘new view’. Heidi Heikes makes a good
case that the old view was not endorsed
by Ellen White as some claim; that her
statements have been taken out of
context.
However, the new view is also an
interpretation she appears to reject
because she held that the word
‘sacrifice’ was incorrect.
The main problem with the new view is
not theological. I’m in agreement with
those who say that the ministry of Christ
was subverted in the main body of
Christendom during the dark ages. That
view is well supported by other
prophecies in Daniel and throughout
scripture. My concern is that we may
overlook what the daily refers to if the
subversion or trampling of Christ’s
ministry is separately addressed within
the prophecies. Applying the ‘daily’ to
something that’s separately addressed
could remove a crucial key that God has
given us to know where we stand when
the events being described occur in the
future.
Briefly I believe that the key is this: I
think that the simplest way to understand
the daily or continual, is to contrast it
with the abomination of desolation.
Inspiration says the daily or ‘continual’
is removed and then replaced by the
abomination of desolation. What is the
abomination of desolation but the
enforcement of Sunday worship? What
does the abomination replace? Sabbath
worship. The continual sign of true
worship of the Creator, Sabbath worship,
is replaced by the abomination of
worshipping the created, especially the
Sun.
Inspiration supports the Sabbath as the
continual or perpetual sign of true
worship. The patriarchs honored it.
Israel was commanded to remember it as
a perpetual sign of their covenant
relationship with God. And the prophet
Isaiah closes his book with the assurance
that in the new earth the Sabbath will be
perpetually loved and honored. The
Sabbath is the perpetual seal of
salvation. This would be another good
topic for discussion.
 The Little Horn
On a different but related topic, I believe
that the little horn of Daniel 7 is depicted
more broadly in Revelation 13 than our
current understanding, Catholicism,
allows, and that this is an area that needs
more study. (See Ellen White quote
below.) Revelation 13 contains a total of
three beasts or antichrists. No doubt
Catholicism is the controlling element of
the first. But the story continues and the
first beast appears to be eclipsed by the
lamb-like beast and finally by the image
beast that is given a life of its own.
Regarding this final beast, the scripture
says that it looks like the first beast of
the papacy but it is quite distinct from it
and more importantly, this last beast,
rather than the first beast, dominates and
oppresses the world until, as Babylon, it
is judged in Revelation 17 and 18.
Adventism’s almost exclusive focus on
Catholicism seems to ignore some of the
imagery of Revelation 13. It would be
good to take a closer look at it.
There is need of a much closer
study of the word of God;
especially should Daniel and the
Revelation have attention as
never before in the history of our
work. We may have less to say in
some lines, in regard to the
Roman power and the papacy,
but we should call attention to
what the prophets and apostles
have written under the
inspiration of the Spirit of
God..--Letter 57, 1896. {CW
65.1}
Day/Day Applications of the
Prophecies
Some thought leaders in the church are
now putting the 42 months or three and a
half years of prophecy in the future.
This should be looked at carefully as
well. The main objections I’ve seen to
this are 1) that future applications mix
symbolic language, the beasts for
example, with literal numbers referring
to time. Dr. Colin Standish believes it is
not right to use a literal number with a
symbol; that the number must be
symbolic just as the symbol is. 2) He
also believes it’s wrong to use a method
of interpretation that the Jesuits have
used effectively to deceive many
Protestants.
Let’s study these issues. In my view, if
the 42 months of Revelation 13 appear to
occur after the mortal wound is healed in
the future, we should be careful to not
reject this interpretation without
scriptural support, even if it appears to
conflict with Ellen White’s counsel
against future time setting. We do not
want to let one inspired source over-rule
another. Again, the most simple, literal
reading of inspiration is to be preferred.
Ezekiel’s Temple.
In the Old Testament, the Mosaic service
is only one of three major descriptions
of the sanctuary. It is true that the
Mosaic description is the first
description, and it is longest description.
But there are two other important
descriptions. The second description, of
Solomon’s temple, is in I Kings 5 & 6
and II Chronicles 2 to 7. And the third
description, which, like the Mosaic
description, is very detailed, is in Ezekiel
40 to 48. All three descriptions of these
structures and their services are similar.
But there are significant differences
between them as well.
For example, the fall Day of Atonement,
a single day service in the Mosaic
model, is replaced in Ezekiel's temple
with a spring cleansing ritual that spans
one week. Ezekiel 45:18-20. To
Adventists there are large implications to
such a change. The ancient Mosaic Day
of Atonement service, especially its
timing, is central to our understanding of
God’s leading in our denominational
history, events surrounding 1844, and
the present high priestly ministry of
Christ.
The reasons for the change will be
commented on briefly below. But, this
begs the question; Why has Adventism
neglected the study of this? Slothfulness
appears to be a factor. Ossification
another. But fear and worldly
mindedness may be the main culprits.
Regarding the former, fear, on the
surface Ezekiel’s temple appears to
overthrow both the importance of 1844
and the inspiration of Ellen White.
Rather than giving this a thorough
investigation, we have turned a blind eye
as we’ve done in many other areas.
The Seventh-day Adventist Bible
Commentary, Vol. 4 at pages 715 - 717
summarizes the three main opinions on
Ezekiel’s temple held by other Protestant
churches which suggest a non-literal
interpretation. Our commentary rejects
all of the major Protestant views.
Instead, the commentary authors opine
that this vision should be taken literally
because God intended it to be built by
Israel if they had remained faithful.
But the commentators themselves also
note two or three significant problems
with a literal interpretation. First, the
vision of Ezekiel’s temple was given
several years after Solomon’s temple had
been destroyed but before the temple
was rebuilt. Yet, when the temple was
eventually rebuilt under the direction and
approval of the prophets Haggai and
Zechariah, Solomon’s pattern was
followed, not Ezekiel's. This is known
from scripture and other ancient Jewish
writings that show that the layout and
service ritual of the second temple
followed the Mosaic laws as modified by
King David, and not the pattern of
Ezekiel’s temple.
The second objection to a literal
application is that the fresh water spring
described in Ezekiel’s temple that flows
miraculously from inside the sanctuary
points us to a non-literal interpretation.
The fact that the water in this river is
able to make salt water fresh confirms
that this is no ordinary water, but instead
is a symbol of the miraculous
regenerative power of the Holy Spirit.
The commentators acknowledge this.
To these objections to the literal
interpretation we could add that under
this vision the twelve tribes return from
captivity and the land of Israel is
redistributed among them, an impossible
event once the ten northern tribes had
been absorbed and assimilated into the
heathen nations that had taken them
captive.
And finally, the new name given to
Jerusalem “The Lord is There” in
chapter 48, points to a prophetic
application. The Lord is There is an
epitaph that has its counterpart in the
name The Lord Our Righteousness,
both of which point us to the gathering
of spiritual rather than literal Israel.
 “And I will gather the remnant of
my flock out of all countries
whither I have driven them, and
will bring them again to their
folds; and they shall be fruitful
and increase. And I will set up
shepherds over them which shall
feed them: and they shall fear no
more, nor be dismayed, neither
shall they be lacking, saith the
LORD. Behold, the days come,
saith the LORD, that I will raise
unto David a righteous Branch,
and a King shall reign and
prosper, and shall execute
judgment and justice in the
earth. In his days Judah shall be
saved, and Israel shall dwell
safely: and this [is] his name
whereby he shall be called, THE
LORD OUR
RIGHTEOUSNESS. Therefore,
behold, the days come, saith the
LORD, that they shall no more
say, The LORD liveth, which
brought up the children of Israel
out of the land of Egypt; But,
The LORD liveth, which brought
up and which led the seed of the
house of Israel out of the north
country, and from all countries
whither I had driven them; and
they shall dwell in their own
land.” Jeremiah 23:4-8.
But literal or symbolic, there is nothing
in scripture that’s superfluous. That is
especially true of this particularly
detailed description in Ezekiel of the
temple and its service. After all, isn’t
the temple the throne and residence of
God and the temple a template of the
plan of salvation and the Divine
revelation of the priesthood of Christ?
This temple, whether literal or symbolic,
calls for careful study.
But assuming for now that Ezekiel’s
temple is symbolic/prophetic and was
not a blue print for an earthly physical
temple, I suggest it applies best to the
period of the latter rain and the judgment
of the living. Evidence for this includes
the fact that although the laws for this
temple regulating the sin, burnt and
peace offerings have been modified, (a
fascinating study) these offerings are still
required; probation is still open.
But if that is so, does the vision which,
as we have seen above, has a spring
rather than a fall cleansing ritual, refute
our belief in the work of Christ in the
heavenly sanctuary since 1844? On
examining Ezekiel’s temple vision more
closely we will find that the opposite is
true - Ezekiel’s temple emphatically
points us to the message of the third
angel, righteousness by faith, the
Sabbath, and the New Covenant ministry
of Christ in the Investigative Judgment.
Divine providence has juxtaposed
Ezekiel’s description of the temple with
Ezekiel's apocalyptic prophecies which
are outlined in the immediately
preceding chapters, an indication his
temple is connected to and supplements
the Apocalypse. Notice also that the
verses that immediately precede
Ezekiel’s temple vision contain a
promise of the gathering of spiritual
Israel and the outpouring of the Holy
Spirit, an indication that the temple
vision is also connected to the latter rain
era. Ezekiel 39:28 and 29. Finally,
Ezekiel’s temple vision is interspersed
with three admonitions to pay careful
attention to each detail and to relate it
faithfully to the people. Ezekiel 40:4,
43:10-12, and 44:5-8. Here are the
passages:
Ez 40:4 And the man said unto
me, Son of man, behold with
thine eyes, and hear with thine
ears, and set thine heart upon
all that I shall show thee; for to
the intent that I might show
[them] unto thee [art] thou
brought hither: declare all that
thou seest to the house of
Israel.
Ez 43:10-12 Thou son of man,
show the house to the house of
Israel, that they may be
ashamed of their iniquities:
andlet them measure the
pattern.
11 And if they be ashamed of all
that they have done, show them
the form of the house, and the
fashion thereof, and the goings
out thereof, and the comings in
thereof, and all the forms
thereof, and all the ordinances
thereof, and all the forms
thereof, and all the laws
thereof: and write [it] in their
sight, that they may keep the
whole form thereof, and all the
ordinances thereof, and do them.
12 This [is] the law of the house;
Upon the top of the mountain the
whole limit thereof round about
[shall be] most holy. Behold,
this [is] the law of the house.
Ez 44:5 And the Lord said unto
me, Son of man, mark well, and
behold with thine eyes, and
hear with thine ears all that I
say unto thee concerning all the
ordinances of the house of the
Lord, and all the laws thereof;
and mark well the entering in of
the house, with every going forth
of the sanctuary.
The sanctuary is the gospel in type, and
if it is a powerful revelation of the
gospel, then it will be accompanied by
the testimony of the Spirit and ultimately
by the latter rain. Those who are familiar
with the writings of Ellen White may
remember that she saw that the mighty
angel of Revelation 18 pointed directly
to the heavenly sanctuary as he lightened
the earth with his glory. EW pages 254-
256. Clearly, God's people will become
more intelligent at the end of time in
regard to the sanctuary. One of the main
keys that will unlock for us some of the
treasures of knowledge regarding the
mediatorial work of Christ and the co-
operation of all heaven in that work is a
comparative study of the three temples
and their services. It is significant that
Ezekiel's temple, like Revelation,
contains a three fold injunction to study
and understand its message.
Here is another quote from Ellen White
on the importance of a clearer
apocalyptic/sanctuary view: “When the
books of Daniel and Revelation are
better understood, believers will have an
entirely different religious experience.
They will be given such glimpses of the
heavenly gates that heart and mind will
be impressed with the character that all
must develop in order to realize the
blessedness which is to be the reward of
the pure in heart.” Testimonies to
Ministers Page 114.
Notice the similarity of this quote to the
angel’s instruction to Ezekiel above.
Ellen White, like Ezekiel, states that the
divine descriptions of the “heavenly
gates” or sanctuary will impress us with
a true sense of our own sins and
deficiencies of character. This is the
same message as given by the angel to
Ezekiel: “Thou son of man, show the
house to the house of Israel, that they
may be ashamed of their iniquities: and
let them measure the pattern.” Ezekiel
43:10-12 But isn’t that what we want?
Let’s thank God for the opportunities He
gives us to seek His grace by a fresh
study of the sanctuary.
Ezekiel’s temple is like the ‘repeat and
expand’ prophecies of Daniel. It’s
purpose is to focus our attention
especially on the mediatorial work of
Christ during the judgment of the living
and is full of the assurance of the
protecting covering of God during the
troubled times ahead that come with
blinding force on the world. The people
of God are pictured in this vision as
being sheltered in His temple, like the
Hebrews on the night of their
deliverance by the blood on posts and
lintel. I would highly recommend a
closer study of it.
Islam in prophecy, The Fall of
Communism and 9/11 in
Prophecy.
General comments.
Brother Jeff Pippenger has spent a good
part of his life expounding the
prophecies of Daniel and Revelation,
especially Daniel 11:40 to 45 and more
recently the sixth trumpet of Revelation
9-11 which he applies to 9/11. No doubt
these were important events in world
history, but do they fulfill prophecy?
Some Adventist bible students have
reviewed his material and concluded he
may be right regarding Daniel 11:40-45
and the fall of communism but question
his application of the sixth trumpet to the
destruction of the twin towers on 9/11/01
by Islamic terrorists. Personally, I
respect Pippenger’s grasp of prophetic
topics and his ability to foster interest in
them, but I have to disagree with him on
both points. This is my opinion but I
think it would be helpful to sit down and
discuss his views and where he is
coming from.
Pippenger’s lens for viewing all
prophetic interpretation is the long-held
Adventist belief that there can be no
literal reapplications of the trumpets or
seals or any time elements of the
prophecies. I empathize with him a
great deal. On one hand he can see that
the world is on the verge of its final
conflict and the return of Christ. He
senses the urgency of the situation and
the great need of God’s people for
prophetic guidance. But he has
accepted and bound himself by the view
that none of the prophecies, especially
their time elements, can be reapplied.
Whereas some conservative Adventists
allow for the possibility the prophecies
could be repeated so long as all time
elements are removed, Pippenger is
more thorough going. He believes that if
a prophecy can’t be repeated in full, it
can’t be repeated. In my view that
position is better and more consistent
than the view that a prophecy can be
reapplied with the time elements
removed. It seems to me that either a
prophecy can be reapplied, all of it, or it
can’t.
Below we’ll look briefly at some of his
views.
The Fall of Communism
Students of prophecy are aware that for
the last 120 years most Adventists have
accepted Uriah Smith’s interpretation
applying the king of the south in the last
part of Daniel 11 to atheistic,
revolutionary France. Pippenger builds
on that view and modifies it by applying
the same symbol to atheistic,
revolutionary Communism. I all seven trumpets sound and all seven
respectfully disagree and suggest here
that Daniel 11:40 is still future where the
conflict between the Kings of the South
and North refers to a literal battle(s),
possibly the physical side of the Battle of
Armageddon, which now appears to be
shaping into an East-West conflict.
Pippenger in this context interprets the
King of North as John Paul II allied with
Ronald Regan. In my view, the
references in verses 40 to 45 to the King
of the North are better applied to the
future workings of the image-beast of
the second half of Revelation 13 rather
than to Regan and the Pope.
Adventists agree that the image-beast is
the last beast of prophecy. It is through
the influence of Protestant America that
the image-beast will be erected and
worshipped. The ten kings of Revelation
17 are said to give their power to this
beast for a short time. Ellen White
identifies these ten kings as the
Protestant churches of America.
What is it that gives its kingdom
to this power? Protestantism, a
power which, while professing to
have the temper and spirit of a
lamb and to be allied to Heaven,
speaks with the voice of a
dragon. It is moved by a power
from beneath. {Mar 187.2}
(Letter 232, 1899). {7BC 983.5}
9/11
If Ellen White’s statements on the future
application of the seals and trumpets is
taken literally, then whether brother Jeff
is right or wrong on his application of
the sixth trumpet of Rev. 9-11 to 9/11,
the main application is still future when
seals are unsealed. Some of his material
may be helpful in understanding how
that trumpet, the sixth, will unfold.
Unfortunately though, in his application
of this prophecy to 9/11, Brother
Pippenger has begun drawing parallels
from sacred history that aren’t always
sustained by Scripture. Why does he do
that?
In my view, it’s not that Pippenger is a
poor Bible student. He is a good one.
The reason for his parallelisms is
because, while his approach doesn’t
allow direct, literal reapplications it does
allow ‘parallels.’ Pippenger has avoided
being branded as a futurist by some, but
forged his own unique future
applications by ‘parallelisms’. Before
joining his ranks, I suggest that a person
would want to investigate carefully
whether Brother Pippenger’s underlying
assumption – no future literal application
of time prophecies – is well founded.
This is another facet of the issue of how
to study prophecy that should be
discussed.
The Human and Divine Natures of
Christ.
As a primer, here are a few thoughts on
this topic:
Christ’s taking our sinful nature cannot
mean that evil thoughts and actions
originated in His own mind.
But the same thing is also true of born
again believers who are abiding in Jesus.
In other words, while we are walking in
the Spirit and mind of the new man
unholy thoughts and feelings do not,
cannot, originate in our mind, that is, our
new man mind. In the cases of men and
women who are connected to Christ the
unholy thoughts and feelings that enter
their mind originate with the sinful flesh
nature.
It is our fallen flesh nature that generates
and communicates to our new man mind
unholy thoughts and feelings. The same
thing was true of Jesus. His human
nature was “identical” with our own.
“His human nature was created;
it did not even possess the
angelic powers. It was human,
identical with our own.” (3SM
129)
Jesus always resisted the unholy
thoughts and feelings that entered His
mind via His fallen flesh nature. So may
born again believers who are actively
abiding in Jesus.
The lower passions have their
seat in the body and work
through it. The words “flesh” or
“fleshly” or “carnal lusts”
embrace the lower, corrupt
nature; the flesh of itself cannot
act contrary to the will of God.
We are commanded to crucify
the flesh, with the affections and
lusts. How shall we do it? Shall
we inflict pain on the body? No;
but put to death the temptation to
sin. The corrupt thought is to be
expelled. Every thought is to be
brought into captivity to Jesus
Christ. All animal propensities
are to be subjected to the higher
powers of the soul. The love of
God must reign supreme; Christ
must occupy an undivided
throne. Our bodies are to be
regarded as His purchased
possession. The members of the
body are to become the
instruments of righteousness.
{AH 127.2}
The Trinity.
One unfortunate doctrinal development
in the church that seems to be alienating
many otherwise faithful members is our
official adoption of the trinity doctrine.
While it may be that some of those who
disagree with the current position have
their own errors on the topic, it would be
so good if we could come together and
make a careful review of whether the
church was ill-advised in adopting the
term trinity to describe our unique view
of the Godhead.
It isn’t necessary for our entire
understanding of the Godhead to be
reviewed. We know, for example, that
Christ is the Son of God and is eternal
with the Father. Christ calls Himself the
“I am”, the self-existent, eternal one and
in Christ “dwelleth all the fullness of the
Godhead bodily,” including the Father’s
eternal, limitless nature. John 8:58. Col
2:9.
We also know that the Holy Spirit is a
person and one of the divine Three. This
is why Christ commanded us to baptize
in the name of the Spirit.
But is it wise to use an unscriptural term
which connotes more than the above and
which muddies the roles of each person
of the Godhead as revealed in scripture?
And perhaps we can learn something
from our staunchly non-Trinitarian
brothers and sisters. For example, last
week one of their number pointed out to
me that there is no scripture specifically
directing us to worship the Holy Spirit.
If the Holy Spirit is the third person of
the Godhead, then I would think that, as
a Divine being, He is worthy of worship.
But the brother’s point is well taken –
there is no direct command in scripture
to worship the Spirit. That is something
to keep in mind.
To close, regarding the term trinity, I
have this final question: Wouldn’t it be
better to abandon that bewildering, man-
made term and simply let scripture speak
for itself?
Mark Shipowick
There you have my summary of
current thought trends. The
main, overriding issue though, in
my view, is what we do with
‘conflicting’ or ‘difficult’
inspired statements. If we could
come to closer unity on that one
issue alone we would be more in
harmony with one another, and
not only that, there would also
be greater freedom among us.
We want more of both not
simply because freedom and
harmony are the essence of the
atmosphere of Heaven but more
than this so that the prayer of
Christ for unity within His body
is fully realized and His most
ardent prayer to the Father
answered. Will we not do our
part to fulfill the prayer of our
Elder Brother?

Mark.Shipowick@gmail.com.

Phone 304 660-8530.

To the period just prior to the

appearing of the Son of man, the
prophecies of Scripture point, and here
their warnings and threatenings pre-
eminently apply. The prophetic periods
of Daniel, extending to the very eve of
the great consummation, throw a flood
of light upon events then to transpire.
The book of Revelation is also replete
with warning and instruction for the
last generation. The beloved John,
under the inspiration of the Holy Spirit,
portrays the fearful and thrilling scenes
connected with the close of earth's
history, and presents the duties and
dangers of God's people. None need
remain in ignorance, none need be
unprepared for the coming of the day
of God.” The Review and Herald,
September 25, 1883.
Notes on the trumpets:

Revelation 8

Does this describe an end of corporate

atonement.