1975 Jan-MarVIII 1(75) - VIII 3(75)
1975 Apr-Jun VIII 4(75) - VIII 6(75)
1975 Jul-Sep VIII 7(75) - VIII 9(75)
1975 Oct-Dec VIII 10(75) - VIII 12(75)
1976 Jan-Mar IX 1(76) - IX 3(76)
1976 Apr-Jun IX 4(76) - IX 6(76)
1976 Jul-Sep IX 7(76) - IX 9(76)
1976 Oct-Dec IX 10(76) - IX 12(76)
1977 Jan-MarX 1(77) - X 3(77)
1977 Apr-Jun X 4(77) - X 6(77)
1977 Jul-Sep X 7(77) - X 9(77)
1977 Oct-DecX 10(77) - X 12(77)
1978 Jan-Mar XI 1(78) - XI 3(78)
1978 Apr-Jun XI 4(78) - XI 6(78)
1978 Jul-Sep XI 7(78) - XI 9(78)
1978 Oct-Dec XI 10(78) - XI 12(78)
1979 Jan-Mar XI 1(79) - XI 3(79)
1979 Apr-Jun XI 4(79) - XI 6(79)
1979 Jul-Sep XI 7(79) - XI 9(79)
1979 Oct-DecXI 10(79) - XI 12(79)
Feb Knight Descends On Jones. 1of 4.
Mar Knight Descends On Jones. 2 of 4.
1988 Apr-Jun 3 & 4 of 4.
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In Bible Prophecy
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Paul VI Given Gold Medallion by Adventist Church Leader
Sacred Trust BETRAYED!, The - William H. Grotheer
Adventist Evangelical Conferences of 1955-1956
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of the Gentiles Fulfilled, The - A Study in Depth of Luke 21:24
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Canons of the Bible, The - Raymond A. Cutts
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Individuality in Religion - Alonzo T. Jones
"Is the Bible Inspired or Expired?" - J. J. Williamson
Letters to the Churches - M. L. Andreasen
Place of the Bible In Education, The - Alonzo T. Jones
Sabbath, The - M. L. Andreasen
So Much In Common - WCC/SDA
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-- XXVII -- 7(94) -- THEOLOGY
OF THE SANCTUARY -- Part
6 -- Jewish
theology perceived the Day of Atonement as a day of judgment resulting
in a sealed people. The
Jewish Encyclopedia gives their conception of what took
place on that Day. It reads: "God,
seated on His throne to judge the world, at the same time Judge, Pleader,
Expert, and Witness, openeth the Book of Records; it is read, every man's
signature being found therein. The great trumpet is sounded; a still,
small voice is heard; the angels shudder, saying, this is the day of judgment:..."
(Vol. 2, p. 286)
the Jew, the final services of the Day begin at three o'clock, and last
till the setting of the sun. In addition to the work of judgment on that
day, the penitent Jew is reminded that he must be sealed before the day
closes. During these final hours, he prays: "Our
Father, our king, seal our name in the book of life; our Father,
our King, seal our name in the book of remembrance; our Father,
our King, seal our name in the book of success and prosperity."
("Prayers for the Day of Atonement," quoted in Messiah
in His Sanctuary, p. 69: emphasis in text)
understanding of the relationship between Daniel 7 and Leviticus 16 will
enable us to perceive the ultimate significance of the antitypical Day
of Atonement. It will place a capstone on the theology of the sanctuary.
In Daniel 7, the vision given to Daniel depicts the time when "the
judgment was set and the books were opened." It reveals a sequence
when finally, "one like the Son of man" is brought to "the
Ancient of days" to receive a kingdom. This kingdom is composed of
"saints" on whose behalf a judgment is rendered against "a
DANIEL 7 -- The prophecy of Daniel 7 has long been a cornerstone in Adventist prophetic interpretation. Here in a prophetic outline were set forth a series of symbols which when placed against the record of history
2 -- identify the "little
horn" as the Papacy. This was the consensus of the Protestant Reformers.
(See The Prophetic Faith of Our Fathers, Vol. II. p. 528)
Today there has been an unwarranted
attack upon this prophetic understanding, not by direct assault, but indirectly
seeking to apply an alternate interpretation.
1 This has not come from the official Church,
although they have muted its message in recent publications. (See God
Cares, Vol. I, p. 127). It has come from an "independent"
ministry which has questioned, without basis, fundamental understandings
of Adventism per se. Thus before any comparison can be made between
Daniel 7 and Leviticus 16, a renewed understanding of Daniel 7 must be
Are the beast symbols of
Daniel 7 - lion, bear, leopard. and non-descript with a little horn -
representative of kingdoms which arise in the earth simultaneously, or
consecutively? Daniel was plainly told that "these great beasts which
are four, are four kings [or "kingdoms"
ver. 23], which shall arise out of the earth." (7:17) A careful check
of the record as written by Daniel answers the question:
"The first was like
a lion, and had eagle's wings; (7:4)
"And behold another
beast, a second, like to a bear,..." (7:5)
"After this I
beheld, and In another, like a leopard,..." (7:6)
"After this I
saw in the night vision, and behold a fourth beast,...(7:7)
To destroy this evident continuity,
events following events, is to completely mute the impact of this whole
prophecy. This succession of events follows one after another reaching
to the time of judgment and beyond.
The seventh chapter of Daniel
is divided between the vision itself and the explanation of what was shown
to Daniel. This needs to be kept clearly differentiated in our thinking.
The vision is detailed in verses 2-14, 21-22, the other verses being explanatory.
It should also he noted that Daniel did not ask a detailed explanation of the meaning of the first three beasts. He didn't need one concerning the lion. He recognized it. As a student of the writings of Jeremiah (Dan. 9:2), he knew the description given there. (Jer. 49:19, 22, 28) As a counselor to the king of Babylon, he saw daily in the mosaics on the walls and in the floors of the buildings of the city, the symbol of Babylon - a lion with eagle's wings. 2
Babylon would be followed
by Medo-Persia symbolized by the bear, and Greece represented as a leopard
with four wings of a fowl. (7:6) Then came a fourth beast, "dreadful
and terrible" having ten horns. Out of the midst of these horns was
to arise a "little horn." (7:7-8) Daniel
"would know the truth of the fourth beast...and of the ten horns
that were in his head, and of the other which came up, and before whom
three fell; even of that horn that had eyes, and a mouth that spake very
great things, whose look was more stout than his fellows." (7:19-20).
In this non-descript beast is symbolized Rome, both pagan and papal.
One point of this prophecy
that should be ever remembered is that the "little horn" is
never removed from this "dreadful and terrible" beast but throughout
its existence it is nourished and sustained by it. Further, when this
beast is finally slain, "and his body destroyed, and given to the
burning flame," the "little horn" will go with it. (7:11)
In the book of Revelation,
the "non-descript" beast of the 13th chapter possesses in itself
all of these symbolisms of Daniel 7, leopard, bear, and lion, in exact
reverse order. It is noted as receiving its "power," "seat,
and great authority" from the dragon which is declared to be "that
old serpent, called the Devil, and Satan." (Rev. 13:2; 12:9) Not
only is there pictured in this prophecy the succession of world empires
as they relate to the "saints of the most High," but also cosmic
intervention is prophesied. (7:21-22)
In the explanation given,
Daniel is told that this "little horn" would prevail for "a
time and times and a dividing of time," or prophetically speaking
1260 days, or 1260 literal years. Thus in the continuum of the prophetic
outline, at verse 8, we arrive at the close of the 1260 prophetic days,
or at 1798 A.D. The vision, however, continues. Daniel "watched till
thrones were put in place, and the Ancient of Days was seated." (7:9
NKJV) Then "the judgment was set and the books were opened."
(7:10) The time is not given in this vision, but in the following vision
two years later, Daniel is told this would be at the end of 2300 prophetic
days, or 1844. (8:14)
Traditionally, we have stopped with verse 10, and jumped several verses in considering the judgment
p 3 -- scene as we sought to set forth our perception of the judgment. Not so the vision as given to Daniel. After seeing the opening of the books, and the setting of the judgment, he "beheld then because of the voice of the great words which the horn spake." (7:11) We have perceived that the "great words" were spoken during the "time and times and the dividing of time." (See 7:25) True the "little horn" spoke "words against the most High" during this period, but the "great words" are reserved till after the judgment is set. (Note that the word, "great" in 7:25 is supplied by the translators and does not belong in the text.) [Note carefully diagram below]
P 4 -- "GREAT
WORDS" -- The first "great
word" uttered by the "little horn," after 1844, was in
1854 when the Dogma of the
Immaculate Conception was promulgated.
This dogma reads -
"We define that the Blessed
Virgin Mary in the first moment of her conception, by the singular grace
and privilege of Almighty God, in virtue of the merits of Jesus Christ,
was preserved free from every stain of original sin." After
quoting this dogma, James
Cardinal Gibbons explains its meaning. He wrote: "Unlike
the rest of the children of Adam, the soul of Mary was never subject to
sin, even in the first moment of its infusion into the body. She alone
was exempt from the original taint." (The Faith of Our Fathers,
88th Ed., p. 171)
Reduced to simplest terms,
this means that Jesus received from His mother a body and nature different
from that which every other child of Adam receives from its mother.
Not only was the judgment
set, but provision was also made to "take away" the dominion
of thelittle horn over the thought processes of mankind. (Daniel 7:26)
Truth alone would make men free. (John 8:32) Parallel with the judgment
in the heavens, there was raised up on earth the Advent movement to proclaim
the truth that Jesus Christ
"took on Him the nature of the seed of Abraham for the redemption
of the fallen race." (1872 Statement of Belief, art. II)
In 1858, Ellen White
in describing the plan of redemption reported a conversaton heard in vision
between Jesus and the angelic hosts. He told them
"that He should take man's fallen nature, and His strength would
not be even equal with theirs." (Spiritual Gifts, Vol. 1,
p. 25) From
the very beginning of the proclamation that "the hour of God's judgment"
had come, the lines were drawn between the "great words which the
horn spake" and the truth as it is in Jesus.
Any deviation from the fact
that Jesus Christ in the incarnation took on Himself the nature of the
fallen sons and daughters of Adam is but a variation of the Catholic Dogma
of the Immaculate Conception. The challenge which Dr.
E. J. Waggoner gave to the delegates at the 1901 General Conference
Session is apropos today. He stated -
"We need to settle, everyone of us, whether we are out of the church
of Rome or not. There are a great many that have got the marks yet."
The issue today:
Are we cooperating with heaven in taking away the dominion of the "little
horn," or are we seeking to exalt the thinking of Rome in the midst
of the Church raised up to work in harmony with the ministry going forward
in the Heavenly Sanctuary?
This has been defined that
the pope in his official capacity, with the fullness of his authority,
as successor of St. Peter and head of the Church on earth, proclaims a
doctrine of faith or morals binding on the whole Church, he is preserved
from error." (The Faith of Millions, p. 132)
over the minds of men can be broken only with the pure and unadulterated
truth of Christ's righteousness. Every human organization moves in the
direction of thought control, leading men to look to man, to trust in
man, and to educate men to expect help from man. It is "the track
of Romanism." To alter this course and to raise up a dike against
the flood the enemy sent, God sent to His Movement, two messengers with
testimony that presented the truth as it is in Jesus, which is the third
angel's message, in clear, distinct lines." (TM,
How to apply this truth was a key factor in the organizational struggles
of 1901 and 1903. We have yet to perceive the relationship between the
message of righteousness by faith, and the warning of the Third Angel
- "If any man worship the beast, and his image." We forget that
herein "is wisdom." If we want "understanding," we
note that the number of the beast "is the number of a man."
(Rev. 13:18) The message of the Third Angel is against man-worship in
Further, herein is the great divide between genuine Protestantism and Roman Catholicism. Again the question must be asked, are the designated people of God on earth working in harmony with the Heavenly Court's determination
p 5 -- to take away, to consume, and to destory "the little horn's dominion" unto the end? Or, are we under the guise of reverence for the gifts of the Spirit creating an Adventist "teaching magisterum" equal to Rome's? 3
the immaculate conception was promulgated, petitions began coming to the
Vatican for a definition regarding the assumption of the virgin into heaven
as this was believed by most Roman Catholics and celebrated in the feast
of the assumption." As
in all three of these "great words," belief and/or practice
preceded pronouncement. Not until 1950 did Pope Pius XII make the dogma
of the bodily assumption of Mary into heaven official. He proclaimed that
"the immaculate mother of God, and ever Virgin
Mary, when the course of her earthly life was run, was assumed in body
and in soul to heavenly glory." (Encyclopedia Britannica, Vol.
14, p. 1000, 1958 ed.)
What does this mean? First, this emphasis
of Mary, and exaltation as co-mediatrix at the throne of God has opened
the door to a greater and more visible manifestation of Spiritism. Further,
virgin has served to symbolize the redemption of the life of nature and
to provide a bridge between Christianity and those religions of nature
that have spoken of this redemption." (ibid.)
This covers the present East-West dialogue in the realm of religion, and
is the fulfillment of Isaiah 2:6. Only a most elementary knowledge of
events in the religious world during these past four decades will confirm
this. Secondly, this has brought the prophetic outline
of Daniel 7 down to 1950. This mid-year of the 20th Century marks the
beginning of various forces both within the Adventist Community and in
the world scene. In 1948, the World Council of Churches was formally organized;
Israel became a nation, casting its shadow before. In the Adventist Church,
Bible Readings for the Home Circle was revised blunting the teaching
of the Church on the doctrine of the Incarnation. 1950 marked the call
to the General Conference for "denominational repentance" in
the first edition of 1888 Re-Examined, by R. J. Wieland and D.
K. Short. The year began what would become decades of travail and dissension
in the Adventist Community.
In 1956, when Dr. Donald Grey Barnhouse
reported on the conferences which he and Walter Martin had had with Adventist
conferees, he wrote that the judgment as perceived by the Adventists was
"stale, flat, and unprofitable!" (Eternity,
September, 1956; Emphasis his) This was sadly true, for Adventist understanding
of Daniel 7 had stopped with verse 10. What fire could be ignited by history
that had transpired 100 years before? However, in perceiving the continuum
of the prophecy of Daniel 7, the whole of the message of the sanctuary
becomes alive and viable.
Instead of omitting verses l1-l2,
4 and joining verse 13 to 10 disregarding any
sequence, one now comes face to face with the fact that the coming of
the Son of man to the Ancient of Days must occur at least at some point
after 1950. This does not mean that Jesus as the Great High Priest
did not enter the Most Holy Place to begin His final period of intercessory
ministry in 1844. He did. It does require, however, that we note carefully
the type, and understand that it prefigures a three-fold agenda of what
was to transpire in the great antitypical Day of Atonement. This has not
been considered previously but must be if we are to revitalize our sanctuary
theology. This will be considered in the next part.
When serving as pastor of the First Seventh-day Adventist Church in Toronto,
Ontario, Canada, I suggested one Sunday afternoon to my wife that we take
our two daughters and go to the Museum on the corner of Bloor and University.
Upon arriving, a special notice was displayed stating that there was on
exhibit recent findings from the ancient city of Babylon. I hurried on
p 6 -- ahead of the family seeking this exhibit, and as I rounded a corner of one of the large rooms in the building, there before me, among other artifacts, was a large mosaic from Babylon of a lion with eagle's wings. Daniel saw this symbolism often as he worked in the service of the kingdom of Babylon.
3 Ellen G.White did not perceive her Writings as a "teaching magisterium." She stood squarely in the Protestant tradition. Using the very text which is frequently misapplied, she wrote: "Our watchword is to be, ' To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.' We have a Bible full of the most precious truth. It contains the alpha and omega of knowledge. The Scriptures, given by inspiration of God, are 'profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.' Take the Bible as your study-book. Alt can understand its instructions." (Testimony for the Church, Vol. 8, p. 299)
4 0nce the vision focused on "the great words which the horn spake," the future of the beast which nourished "the little horn" was given. He was to be "slain, and his body destroyed, and given to the burning flame." This is amplified in Revelation 19:19-20. The "beast" in these verses is the one pictured in Revelation 13:2, a non-descript beast which embodies the symbols of Daniel 7 - leopard, bear, and lion. Throughout time, this Rebel against God has used the kingdoms of this world as "fronts" to carry out his objectives. At the Second Advent, these "fronts" cease to exist. They are given to "the burning flame" - annihilation. After the 1000 years, it is undisguised warfare between Christ and Satan. (See Revelation 20)
Daniel 7:12 speaks of "the rest of the beasts" having their dominion taken away, yet their lives preserved foc a season and time." The symbolism used in Revelation 5:2 emphasizes this same fact. (See paragraph above) While Babylon, Medo-Persia, and Greece ceased as kingdoms, yet the very life (religions and philosophies) of these kingdoms was carried forward and found expression in and through Rome, both pagan and papal.
LET'S TALK IT OVER-- During
the months as we have been centering our attention on a Theology of the
Sanctuary, much has been transpiring in the "world" of the "independent"
ministries, especially among those who have sought to designate themselves
as the voice(s) of historic Adventism. Divisions have multiplied, confusion
reigns, so much so, that one begins to wonder just who is "Babylon"?
The first sundering of the "front"
came over the issue of who shall be ordained, and who has the authority
to ordain. While this was the surface issue, this was not the real issue
behind the controversy. The issue was the recognition of who were "the
brethren of experience" that were to be the final arbiters as to
who was and who was not to be ordained. This translates into a piqued
ego and the exercise of authority.
Now we see another sundering of one of
the two parts of the first break-up. This time the surface issue is the
control of a short-wave radio facility. But again the bottom line is ego,
and who is to be the "General Conference" president of the "historic"
independent Adventist ministries, and where this "General Conference"
is to be headquartered. Underlying this struggle is the cash flow. There
is no question but that there is a considerable amount of capital in the
hands of "concerned" Seventh-day Adventists. To whom and through
whom is this money to be channeled?
In recent weeks we have read two letters
which have been widely circulated. One was written by the Grosboll axis
and "affectionately" sent to "John and Dianne." The
second was a response to this axis by "The Board of Directors of
Prophecy Countdown, Inc." If one is to accept both letters at face
value, the Board of Directors presented the best case. In other words,
so long as John Osborne provided for the members of the Grosboll axis
public exposure on his facilities, "Pastor John" was a great
guy, and worthy to be elevated to "Elder John Osborne." He could
be defended in a lengthy essay to the Spear-Standish axis. But now the
one who has been "elevated" by ordination wants to be in control,
and his former "buddies" are saying, "Whoa, we want a say
Running through this whole ugly conflict
are evidences of hallucinations. There is "God-given"
p 7 -- world is an endeavor to
clothe their position with respectablility. Do not the scriptures teach
that God "will finish the work, and cut it short in righteousness"?
(Rom. 9:28) All of this display of ego-mania is not a revelation of the
righteousness of Christ.
A very earthy illustration conveys the
picture. Two gamecocks with their fellow bantam roosters are occupying
centerstage when in walks the shortwave hen. The gamecocks immediately
display their true nature. On the sidelines are the payees for a good
show. One wonders how much longer those who sincerely want truth and desire
the Lord Jesus to come will continue to support either side of this internecine
warfare. And even if they "patch" up their wounded egos, the
evidence must be forthcoming that these have been crucified. How can one
tell if this has happened? Only if the contestants demonstrate they want
truth, pure and unadulterated, and are willing to walk in "the increasing
light" of "advancing truth." (R&H, March 25,
--- (1994 Jul) --- End --- TOP
Aug -- XXVII -- 8(94) -- THEOLOGY OF THE SANCTUARY -- Part
In comparing or in seeking to harmonize, "the judgment" scene
of Daniel 7 and the ministry of the high priest on the Day of Atonement,
there apoears to be only contrasts. In the type, the high priest, and
he alone, went into the Most
might first ask, why the angels? Traditionally, we respond: They are there
to verify the accounts as each name comes up in judgment. Is their integrity
to be thus questioned? Those who "abode not in the truth," left
their first estate and are reserved "unto judgment" themselves.
(John 8:44; Jude 6) The records were kept by those who remained in the
truth, and are thus honest and accurate, and the summation final. There
are, however, two all-important factors: 1) "Affliction
shall not rise up the second time." (Nahum 1:9) And 2)
Where sin began, the judgment on sin must also begin.
Sin arose in Heaven in the heart of a discontented angel positioned at the Throne of God. He wanted to be first. (Isa. 14:13) In the creation of man, God designed a being who momentarily was to be a little while inferior to angels. (Heb. 2:7 margin) 1 Thus, in the ultimate man would have been placed higher than Lucifer next to God. The first question then that must be settled is: Can God carry out His original designs and the angelic host be contented? It is the hour of God's judgment.
picture at the time of judgment is vastly different from the picture at
the time when man was created. As man came forth from the hand of the
Creator, he was
perfect. Now the open books reveal a different picture. "There is
none righteous, no not one." (Rom. 3:10)
question - Can God take from this race of sinners a people and fulfill
in them His original purpose to place them higher than the angels who
have never fallen? It is a moment of heart searching for the angels. They
are free moral agents. Thus the original issue of the great controversy
arises again. A final answer must be given. Then Jesus, the great High
Priest, steps forward, typified in Aaron who on the Day of Atonement offered
his bullock for himself and his house (Lev. 16:6, 11). Revealing His nail
pierced hands, He asks of the angelic host if He has given enough, so
that the Father may fulfill His prayer, "I will that they also whom
thou hast given me, be with me where I am." (John 17:24) The angels
recall the vivid scenes of Gethsemane and Calvary. Heaven is hushed. God
then speaks, "I gave Him" - "the Lord's goat" of the
Day of Atonement - "did I give enough?"
silence is broken and there is heard "the voice of many angels round
about the throne... the number of them was ten thousand time ten thousand,
and thousands of thousands; saying with a loud voice, Worthy is the Lamb
that was slain to receive" His kingdom. (Rev. 5:11-12) The promise
of Jesus is confirmed - "He that heareth my word, and believeth on
Him that sent me, hath everlasting life, and shall not come into judgment."
(John 5:24 Gr.) The judgment turns on one thing for the race of sinners
whose records are in the opened books - their relationship to Jesus Christ.
Again the type speaks. The sin offering of the individual was eaten by
the common priest, so we find our
2 -- peace in Christ who in Himself bore "our sins in His own
body on the tree." (I Peter 2:24) Our record is cleared.
is more to be accomplished. The people whose record is cleared must be
cleansed. As for those who have died in Christ, it is nothing for God
to cleanse their identity so that in the "new" body of the resurrection,
they will live in harmony with Him to whom they gave their earthly allegiance.
There is another group, however, who are to be translated without seeing
death. This group too, will need to be cleansed, but in life. The good
news - the everlasting gospel - of God's plans and purposes must be heralded
to every nation, kindred, tongue and people. A new activity in
the agenda of the antitypical Day of Atonement begins.
same three steps of the movement of the high priest on the Day of Atonement
are mirrored in the Three Angels' Message of Revelation 14. First,
the activity in the Most Holy Place is reflected in the First Angel's
Message that the hour of God's judgment had come. (The Greek aorist, or
past tense is used) Second, the high priest moved to the first
apartment where corporate confession had been recorded. The Second Angel's
Message deals with nations, or corporate bodies, and how they have related
to the "great words" which the "little horn" spoke,
"the wine of the wrath of her fornication." The third
move of the high priest was to the Altar in the Court whereon is the record
of the individual confessions. The Third Angel's Message is directed to
the individual, - "If any one" - and the verbs are in the Greek
present tense. This parallel and the differing forces of the verb have
not been given due consideration because of our traditional concepts.
Into this overall picture of Daniel 7 and Leviticus 16, must come Ezekiel 9. There the last work of the Day of Atonement is described - the sealing. The One clothed in linen is at the brazen altar, and is given instruction by the "Ancient of Days," who moved "to the threshold of the house," to mark the sign of the Cross 2 in the foreheads of the concerned people of God. Here in this vision, the man in linen reports back that His mission is accomplished. This parallels the coming of the Son of man to the Ancient of Days to receive the kingdom. Again much more study needs to be given to this vision of Ezekiel in connection with the judgment, and the enlargement found in Ezekiel 10. One question to consider is - Do the "coals of fire" symbolize judgment, or do they correspond to the "live coal" which brought cleansing to Isaiah? (6:6-7) 3
Finally the picture of Daniel 7 envisions the "saints" possessing the kingdom with the One "like the Son of man." (vs. 27, 14-13)
Jesus' own prophecy in Luke 21:24 points us to where we are in the stream
of time. The last act of the Final Atonement deals with "individuals."
The Third Angel's Message is addressed to "individuals."
Jesus' prophecy tells
us that when Jerusalem is once more returned to Jewish control, the probationary
time of "nations" or corporate entities is fulfilled. Thus since
1967, the final phase of the antitypical Day of Atonement is in progress.
In these final hours,
there is to be that searching of heart described in the type as "soul
affliction." (Lev. 23:27, 29)
only would the individual who failed to "afflict his soul" be
"cut off from among his people," but the individual who "doeth
any work in that same day" would be destroyed from among his
people." (23:30) On the other annual feasts, only "servile"
work ("customary" - NKJV) was prohibited. Food preparation and
other required daily duties were permitted, while on the Day of Atonement,
all work was forbidden. It was "the fast" day. (Acts 27:9) The
same rule applied to this day as applied to the Sabbath of the Lord God
- "In it thou shalt not do any work." (Ex. 20:10) The weekly
Sabbaths were not fast days, but food preparation was to be done on the
sixth day. (Ex. 16:23)
there is a fact which dare not be overlooked. At the same time that God
raised up a people to proclaim a message in harmony with His final ministry
in and from the Heavenly Sanctuary, He gave to that people the Sabbath
truth. This Sabbath rest involves more than the mere cessation from physical
labor. It also symbolizes the ultimate objective of salvation, the cessation
from sin which comes from entering into "rest" with Jesus. (Matt.
11:28-30) He that has entered into this "rest, he also hath ceased
from his own works as God did from His." (Heb. 4:10)
there is linked with the Third Angel's Message, the message of righteousness
by faith. Man can worship his own works, placing his trust in human endeavor
rather than worshiping God, placing his trust in the work of God for him.
To rely on works, to trust in works, means only one thing, to be "cut
off" in the time of judgment. When we understand the full aspect
of Daniel 7, all of these factors which are interrelated with the "great
3 -- which the horn spake"
cast a significant meaning on the fact that the judgment does involve
"the little horn." We either worship in experience "the
little horn," that is, believe in a salvation-by-works theology,
or we worship Him who created us with a design and objective in mind.
We accept by faith that He is able to "present us faultless before
the presence of His glory with exceeding joy." (Jude 24)
"All heaven took a deep and joyful interest in the creation of this world and of man. Human beings were a true and distinct order." (R&H, Feb. 11, 1902)
created man a superior being; he alone is formed in the image of God,
and is capable of partaking of the divine nature; of cooperating with
his Creator and executing His plans." (R&H, April 21,
was the crowning act of the creation of God, made in the image of God,
and designed to be a counterpart of God..." (R&H, June
2 -- The literal Hebrew of Ezekiel 9:4 reads - "Mark a mark on the foreheads of the men who are groaning and are mourning over all the abominations that are done in [Jerusalem's] midst." The second "mark" is the Hebrew tau, which indicates a mark or sign in the form of the cross. The question is asked in the Writings, "What is the seal of the living God, which is placed in the foreheads of His people?" The answer is given - "It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord's adopted sons and daughters." (Letter 126, 1898)
-- Ezekiel 9 is but one part of several visions
given to Ezekiel which could be designated, "the visions of God."
(8:3) These representations are recorded in chapters 8-11. Chapter 10
continues the instruction given to "the man clothed in linen."
He is commanded to enter into the mont holy place and there obtain "coals
of fire" to "scatter over the city." (v. 2) That these
cannot be interpreted as destructive in nature is the fact that "the
man clothed in linen" carried only a "writer's inkhorn by his
side." The other six men who accompanied him possessed the "destroying
weapons." To these were commissioned the work of executing judgment.
They were to slay "utterly." (9:5-7) As the vision of Ezekiel
9 closed, "the man clothed in linen" returns reporting, "I
have done as thou has commanded me." (9:11) One is left with the
assumption that the command to take coals from off the altar and "scatter"
them over the city, parallels and enlarges the concept of the nature of
the sealing work as described in the vision of Ezekiel 9. If this be so,
then the "tongues of fire" which marked the first Pentecost,
bringing spiritual enlightenment and power for witnessing will also mark
the final witness of those "sealed" with the Holy Spirit. (Mark
15:9-11; see also TM, p. 507 for a perception of "scatter.")
-- 0ur traditional perception of the ministry
of Jesus Christ in the antitypical Day of Atonement has blurred the demand
of the type. If typology is to be used as a valid hermeneutic, then the
antitype perceived must conform to the revelation of the type. The typical
services on the Day of Atonement revealed a three-fold activity on the
part of the High Priest, first in the Most Holy Place, then the Holy Place,
and finally at the Altar of the Court. (Lev. 16:20) Into the Most Holy
Place were brought both the blood of the bullock, and the blood of the
Lord's goat, and there atonement was made. This was necessitated because
of the uncleanness of the children of Israel, and because of their transgressions
in all their sins. (16:16) But the record of corporate confession was
marked on the Altar of Incense in the Holy Place, and the record of the
confession of the individual sinner had been placed on the horns of the
Altar in the Court. (See Lev. 4) Atonement was likewise made at these
two points. (Ex. 30:10; Lev. 16:18) This same threefold progression marks
the Three Angels' Messages of Revelation 14. Proclaiming first, the hour
of God's judgment, followed by a warning to the nations, the Third Angel
addresses the individual - "If any man worship the beast and his
image." From corporate to individual is a principle of Scripture.
The close of the corporate probation of Israel in A.D. 34 was followed
by the proclamation of the gospel to the individual Jew in the synagogues
of the Diaspora. Then came the literal destruction of the Temple itself
in A.D. 70. This same principle at work, can be observed in the message
to Laodicea. It is given first to "corporate" Laodicea; its
failure to respond is followed by the invitation to the individual, "If
any man hear my voice." (Rev. 3:20)
4 -- corporate
bodies on earth. If type and antitype have any meaning, and constitute
a valid interpretive tool to understand the meaning of the Heavenly ministry
of the Great High Priest, then in the fulfilled prophecy of Jesus, we
have been given ample warning that His final ministry of the Heavenly
Sanctuary has now passed to the final phase of the agenda pictured in
Leviticus 16, the cleansing and sealing of the individual.
-- The positions set forth in these studies
on the Theology of the Sanctuary, are based on certain fundamental premises
revealed in the Scriptures:
1) The omniscience of God.
"There is no searching of His understanding." (Isa. 40:28) "All
things are naked and opened unto the eyes of Him with Whom we have to
do." (Heb. 4:13) "A thousand years in [His] sight are but as
yesterday when it is past, and as a watch in the night." (Ps. 90:4)
2) The integrity of the
angels who kept their first estate. The "keepers" of the Heavenly
Archives did not follow the rebel Lucifer but continued to abide in the
truth. The accuracy of their entries need not be reviewed.
3) The book of Daniel reveals
that though Sovereign (4:24), God takes into council "the watchers"
and "the holy ones" in determining judgment on human beings.
4) The "watchers"
and "holy ones" - the angels - are free moral agents. They had
to make a decision before man was faced with a choice of where his loyalty
would be placed. That first choice involved the objective of God in the
creation of man. It will have to be made again inasmuch as God intends
to carry out His original plan. The final decision will be under far different
circumstances. Man has sinned. The records kept reveal the depravity.
5) With God, there is no "variableness, neither shadow of turning." (James 1:17) He is "the same, yesterday, and today, and forever." (Heb. 1:8) He declares of Himself, "I am the Lord, I change not." (Mal. 3:6) That which He purposed, He plans to ultimately execute.
In the Writings is found the expression, "the exaltation
of the redeemed." (DA, p. 26) The Scriptures reveal that though
created "a little while inferior to" the angels (Heb. 2:7, margin),
man was to be exalted above them in Christ Jesus. The same text in Hebrews
revealed that Jesus likewise was "made a little while inferior to
the angels for the suffering of death." Yet He was to be highly exalted,
"crowned with glory and honor" (Heb. 2:9), and "given a
name which is above every name." (Phil. 2:9) Paul tells us that by
grace, He "hath raised us up together and made us to sit together
in heavenly places in Christ Jesus: that in the ages to come He might
show us the exceeding riches of His grace in His kindness toward us through
Jesus Christ." (Eph. 2:6-7) The price paid to manifest that grace
toward man enters the judgment process. In the type, the ritual of the
Day of Atonement required that the blood of both the bullock and the blood
of the Lord's goat be brought into the Most Holy Place.
Jesus in His parable teaching revealed the purpose and
objective of God. The prodigal who had asked his father for his share
of the inheritance, was upon his return given the signet ring by which
he could spend that which was not his by right. (Luke 15:11-24) And this
was after he had "wasted his substance in riotous living."
6) The judgment on sin
must begin where sin began, and end on him with whom sin began. This is
clearly set forth in the ritual of the typical Day of Atonement. The work
of atonement began in the Most Holy Place, and after the reconciling of
the Most Holy, the Holy, and the Altar, Azazel was brought into the ritual,
and consigned to "the wilderness." (Lev. 16: 20-21)
7) "Affliction shall not
rise up the second time." (Nahum 1:9) For the
Lord to make an "utter end" so that the sin problem will never
again enter the universe, and the free moral agency of all created beings
be preserved, the angels must first make a decision. This is the prophetic
picture connected with the revelation of the judgment being set in the
book of Daniel. (7:9-10)
The angels in making their decision have a right to be
assured of God that He will require of those to be exalted, the same recognition
and acceptance He asked of them: Was His sacrifice in Jesus Christ "adequate"
and "sufficient"? Not even an angel, though he should be willing,
could provide the redemption price, how much less for man in sin to think
that he can contribute to his salvation. He, too, must bow before the
"adequacy" and "sufficiency" of the "redemption
that is in Christ Jesus." Here is where the issue of 1888 enters
the Adventist consciousness. In these final hours of the final atonement,
p 5 -- intensity of the enemy can be seen in the
attacks that are being made on the righteousness which is by faith, seeking
in its place to exalt a righteousness-by-works theology.
Further, the angels have a right to expect that those
exalted will have faced in their life the same issue they faced and make
the same decision they made in regard to truth. The angels chose to abide
in truth, and that truth was "pure and unadulterated." Likewise
such a decision has to be made in the life of every individual. The mixture
of truth and error, the facade of "historic" Adventism to cover
"tradition" must be swept away, and only "an advancing
truth" with its "increasing light" must be the acceptable
criterion by which to live. What revelations of "increasing light"
were opened to the angels as they beheld the unfolding of the redemption
in Christ Jesus as they observed His earthly life from Bethlehem to Calvary?
And, we think that we can enter heaven and associate with angels while
having on earth not borne our testimony to truth, being content to mumble
traditional concepts which cannot be sustained by the Word of God. For
God to admit such to Heaven would place in jeopardy the whole universe
all over again. Only those who have been diligent students of the Scriptures,
and who have received the love of the truth," will find entrance
Finally, the angels have a right to expect that those
to be exalted will have exemplified in their lives the "example"
of the One who gave so much for their redemption. Here the critical question
of Jesus as our "example" enters the picture. What was the "example"
given by Jesus that we should follow? Peter tells us that "Hereunto
were [we] called: because Christ also suffered for us, leaving us an example,
that [we] should follow His steps." It is the suffering Christ who
is our example. (I Peter 2:21) Every step in the path set for Him which
ultimately led to Calvary was marked by suffering. He "learned obedience
by the things which He suffered." (Heb. 5:8) He "became obedient
unto death, even the death of the cross." (Phil. 2:8)
It is this mind-set that is our example. This mind is
to be in us as it was in Christ Jesus. He "emptied Himself."
(Phil. 2:5 7 ARV) The angelic host have engaged in a selfless ministry
to bring man into a closer relationship to God than they themselves can
know. They have every right to expect that those redeemed will exemplify
in their lives the same surrender to the will of God that was exhibited
in the One who died for them.
This threefold expectation on the part of the angels are
the very criteria for victory over the "dragon." The victors
overcome the prince of evil "by the blood of the Lamb, and by the
word of their testimony; and they loved not their lives unto death."
It is the blood of the Lamb which provides salvation.
To this sacrifice we can add nothing, but we can mar the clarity of this
provision by the interposition of our "righteousnesses." The
final victors of earth who, as their Lord, are highly exalted, wash their
robes and make them white in the blood of the Lamb. (Rev. 7:14) Because
they have been washed, forgiven, they can bear testimony, not only of
their experience, but they can speak truth without fear or favor, with
a boldness that reveals that they have been with Jesus. (Acts 4:13)
The last criterion - "loved not their lives unto death" - is the most difficult. Human nature craves acceptance. The "example" of Jesus is a lonely walk marked more by rejection than acceptance. Truth appears ever to be on the scaffold. To proclaim truth is to invite crucifixion. However, to mingle truth with error or tradition is to make it more palatable. Few human beings are willing to consign themselves to "death row." "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." (Matt. 7:14)
" Our Lord and Saviour laid aside His dominion, his riches and glory, and sought after us, that He might save us from misery and make us like Himself. He humbled Himself and took our nature that we might be able to learn of Him and, imitating His life of benevolence and self-denial, follow Him step by step to heaven. You cannot equal the copy, but you can resemble it, and according to your ability do likewise. " (2T:170)
As we have clearer views of Christ 's spottess and infinite purity, we
feel as did Daniel, when he beheld the glory of the Lord and said, My
comeliness is turned in me to corruption. We cannot say, I am sinless,
till this vile body is changed and fashioned like onto His glorious body.
But if we constantly seek to follow Jesus, the blessed hope is ours of
standing before the throne of God without spot, or wrinkle, or any such
thing; complete in Christ, robed in His righteousness and perfection.
" (ST, March 23, 1888)
p 6 -- "Perfection through our own good works we can never attain. The soul who sees Jesus by faith, repudiates his own righteousness. He sees himself as incomplete, his righteousness insufficient, his strongest faith but feebleness, his most costly sacrifice as meager, and he sinks in humility at the foot of the cross. But a voice speaks to him from the oracles of God's word. In amazement he hears the message, 'Ye are complete in Him.' Now all is at rest in his soul. No longer must he strive to find some worthiness in himself, some meritorious deed by which to gain the favor of God." (ST, July 4, 1892)
"It was possible for Adam, before the fall, to form a righteous character by obedience to God's law. But he failed to do this, and because of his sin our natures are fallen and we cannot make ourselves righteous. Since we are sinful, unholy, we cannot perfectly obey the holy law. We have no righteousness of our own with which to meet the claims of the law of God. But Christ has made a way of escape for us. He lived on earth amid trials and temptations such as we have to meet. He lived a sinless life. He died for us, and now offers to take our sins and give us His righteousness. If you give yourself to Him and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous. Christ's character stands in place of your character, and you are accepted before God just as if you had not sinned." (Steps to Christ, p. 62)
faith and works purchase the gift of salvation for anyone, then Christ
the Creator is under obligation to the creature. Here is an opportunity
for falsehood to be accepted as truth. If any man can merit salvation
by anything that he may do, then he is in the same position as the Catholic
to do penance for his sins. Salvation, then, is partly of debt, that may
be earned as wages. If man cannot, by any good works, merit salvation,
then it must be wholly grace, received by man as a sinner because he receives
and believes in Jesus. It is wholly a free gift. Justification by faith
is placed beyond controversy. And all of this controversy is ended, as
soon as the matter is settled that the merits of fallen man in his good
works can never procure eternal life for him." (Ms. 36, 1890)
"The more closely they [believers] contemplate the life and character of Jesus, the more deeply will they feel their own sinfulness, and the less will they be disposed to claim holiness of heart or to boast of their sanctification." (SL, p. 79)
LET'S TALK IT OVER -- Since
the message of "Justification by Faith" is so closely allied
with the final atonement, one being the earthly aspect of the final work
of God for man, while the other includes Heavenly issues, we need to review
a few sentences which Ellen White wrote in Manuscript 36, 1890.
One paragraph from this manuscript was quoted in Column 1 of this page.
The final sentence of the "Quote" needs to be carefully considered."All
of this controversy" and she was referring to the controversy which
had enveloped the 1888 General Conference both before and after the session
- "is ended, as soon as the matter is settled that the merits of
fallen man in his good works can never procure eternal life for
him." Tragically that controversy did not end, and it has not ended
even now. This is the very heart of the controversy which has engulfed
the church and some of the "independents" over the book, Beyond
It is not that the book is free from error. This we have
pointed out in a special issue of WWN. However,
the publication of this book has again placed the controversy of 1888
on "the front burner." And as Ellen White so ably noted in this
same paragraph, Catholic teaching is involved in the position taken by
those who oppose the true message of Justification or Righteousness by
Manuscript 36, 1890 can be found in The Ellen G. White 1888 Materials, Vol. 2, pp. 810-820, and captioned - "Danger of False ideas on Justification by Faith." The danger that was present in 1890 is again present in 1994. Uhe Spear-Standish axis is not willing to teach what Ellen G. White declared as a priority - "There is not a point that needs to be dwelt upon more earnestly, repeated more frequently, or established more firmly in the minds of all, than the impossibility of fallen man meriting anything by his own best good works. Salvation is through faith in Jesus Christ alone." (Emphasis as in MS.) How much longer are God's concerned people going to let themselves be deceived by these "voices" who are teaching a form of Roman Catholic "penance," though they would strenuously deny that they are doing so?
The charge is leveled against those who teach "Righteousness
by Faith" in harmony with the precious light which came in 1888 that
they are ignoring "sanctification." The opposite is true. Only
those who proclaim salvation "alone" through
p 7 -- faith in Jesus Christ lay the groundwork for true sanctification. Sanctification is realized through the word of Truth. (John 17:17) If I am not willing to accept the truth that declares - "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast" - I am in no position to correctly understand - "For we are His workmanship created in Christ Jesus unto good works." (Eph. 2:8-10) Unless constrained by the love of Christ the motivation for works is the projection of self. This presumed "sanctification" is being touted as the essential step toward perfection, when but one look at the infinite purity of Christ would cause our comeliness, as it did Daniel's, to turn to corruption. We would cry out, "Lord save me, lest I perish."
With this issue of WWN, we have concluded the series of studies on a "Theology of the Sanctuary." We have not answered all the questions that can be asked on this subject; in fact, we have suggested areas for further study and contemplation. However, in this study we have not presented an omniscient God poring over human biography decade after decade and still not having completed His work. We have accepted the simple statement of Jesus that the Father "hath committed all judgment unto the Son" because "He is the Son of man." (John 5:22, 27) This enables us to understand why the dying Christ could say to the believing thief, "I say to you today, thou shalt be with Me in paradise" - and this, centuries before the books were opened, and the judgment set. This also causes no confusion of concept in regard to Enoch, Moses and Elijah, and those "saints" which arose when Christ died on Calvary. (See Matt. 27:52-53)
We have endeavored to apply the type as it is given, and
draw the deductions correctly. In each application of the type from the
individual confession, and the eating of a part of that sacrifice by the
common priest, to the fact that the high priest alone obtained the final
atonement, we have sought to present Jesus Christ as the sole source of
salvation, recognizing with Peter that there is hope in none other. We
recognize that there are criteria by which the decision will be made by
Jesus Christ as who will fellowship with Him in eternity - "His house."
(Heb. 3:6) We must believe in Him. We overcome by the blood of the Lamb.
We must confess Him. (Rom. 10:9) The word of our testimony is essential;
we must stand up and be counted. We cease to love self; we are crucified
in Christ. (Gal. 2:20) We love not our lives unto death. (Rev. 12:11)
As you have studied this "Theology of the Sanctuary," you may
have questions, even objections. We hope the studies have stimulated your
thinking. Your response, either positive or negative will be read carefully,
if not too long or involved.
THE LOUD CRY OF THE THIRD ANGEL -- This compilation from the Bible and harmonizing references from the Writings is a must for all who want the truth in regard to righteousness by faith. It cuts a straight path between the excesses of Beyond Belief, and the papal teachings of the Spear-Standish axis. Compiled by Vern Edward Manthe, this 14 pp. brochure is available for $2.00 postpaid. Write directly to Brother Manthe - 423 Delano St., Elverta, CA 95626. "You shall know the truth, and the truth shall make you free." (John 8:32, NKJV)
life is an infinite gift.
---(1994 Aug) ---End---- TOP
1994 Sep -- XXVII -- 9(94) -- THE BOOK OF HEBREWS - WHY? -- A Synopsis of the Keynote Study given at the 1994 Annual Fellowship -- The April (1994) issue of Spectrum printed a telephone conversation with Tony Campolo. The editor1s note stated: "The one religious figure to whom President Clinton referred in his January 1994 State of the Union message was 'my friend Tony Campolo.' Anthony Campolo, professor of sociology at Eastern College in Pennsylvania is an American Baptist minister and one of the most popular lecturers at evangelical colleges and universities. He has spoken on many Adventist campuses." (p. 7)
1992, the Chaplain at La Sierra University, Steve Daily, published
a book, Adventism for
a New Generation.
A year later a second printing
was issued. This book is seeking to restructure Adventism,
directing it from an other-worldly objective to active participation in
this world. The foreword
is written by Tony Campolo. It is very revealing. Campolo states
his perception of Barnhouse as he unveils the odyssey of his thinking
concerning Seventh-day Adventists. He
remember how surprised I was when I heard this announcement. Barnhouse
had been the most reliable scholar we fundamentalists had. His brilliance
as an interpreter of scripture and his clearness as a Christian apologist,
his reputation for orthodoxy was not to be questioned. His credentials
with the evangelical community was impeccable. Consequently, his announcement
about Seventh-day Adventists forced me, along with many others, to reconsider
our opinions of them, at least slightly." (p. xiii)
p 2 -- Campolo
relates his reaction to an invitation to speak at the Loma Linda University
Church. Of this he writes: "One
day out of nowhere, I received an invitation from Marvin Ponder, a member
of the ministerial staff of the University Church at Loma Linda University.
He invited me to come to the West Coast and spend a few days speaking
to the students at Loma Linda and do some preaching at his church. Largely
out of curiosity I accepted the invitation, and before I knew it, I was
out there in that enclave of Adventists teaching and preaching. To my
welcomed surprise, I found them to be some of the most open and receptive
Christians I had ever met.11 (p. xiv)
Then he told of other invitations which
my visit to Loma Linda I began to make the rounds at other Seventh-day
Adventist colleges. I spoke at Columbia Union, Walla Walla, Southern,
Pacific Union and even at the theological citadel of Adventism, Andrews
University. Everywhere I went I was received as a Christian brother. As
I talked with Seventh-day Adventists about the cross and the salvation
to be found in Christ, I realized that I was very much on the same wavelength
with them. As a matter of fact, they made me feel almost completely theologically
at home." (p. xv)
While "almost theologically at home,"
there was an exception. Of this exception, Campolo
remarks, and observe carefully what he wrote: "The
points of agreement were so frequent and the points of disagreement so
sparse that I realized a oneness with my new Adventist friends. All of
this was unexpected. But there were, and still are differences. And those
differences cannot be ignored.
there is the Adventist doctrine of the Heavenly Temple. The rest of us
Evangelicals believe in ' the finished work of Christ on the cross.' We
get our conviction about this from our reading of the book of Hebrews.
So far as we can figure out, nothing else had to be done to complete our
salvation - like Jesus offering his blood on the mercy seat in the heavenly
temple. I do not know how crucial this doctrine will be in the future
of the Adventist church. But to believe that this doctrine would not be
a hindrance to relationships with other evangelicals in years to come
is to underestimate how difficult we would find reconciling what we already
believe." (pp. xv, xvi)
This last paragraph requires comment.
Campolo received his Adventist perception of the Heavenly "Temple"
ministry of Jesus from men committed to the compromise of Adventism with
the Evangelicals as a result of the 1955-56 Conferences which eviserated
the heart of the sanctuary teaching. Note he wrote that the Evangelical
"conviction" is based on their "reading of the book of
Hebrews." Then he added that he did not "know how crucial this
doctrine [read: "compromised doctrine"] will be in the future
of the Adventist church."
Here is where the book for which Campolo wrote the foreword - Adventism for a New Generation - enters the picture. In the book, there is a chapter - "Does God Have AIDS? The Sanctuary Doctrine and Human Suffering" (pp. 157-168). One section asks the question - "What is the Sanctuary Doctrine?" (p. 159) Daily then answers, "As it now stands, the Adventist 'Sanctuary doctrine' reads as follows:" - and he quotes Article 23 from the Dallas Statement of Beliefs. This comment follows - "If you made sense out of that, congratulations." (pp. 159-160; emphasis mine) This is the essence of his two paragraphs on what the doctrine is. Then, because "this doctrine was used by Adventist Church leaders to remove and defrock one of most Christ-centered theologians the church has ever produced [meaning Desmond Ford], an event which also disillusioned many young people," Daily proceeds to "redefine" the sanctuary teaching. To what book does he turn? - the book of Hebrews.
Recently, I received a copy of a letter written by Desmond Ford. In it are two paragraphs of special interest. They read in part: "I agree with you fully [the one to whom the letter was written] that the antitypical Day of Atonement began when the Son of God put on humanity at the incarnation. This was the antitype of the great high priest who put on the ordinary robe of the common priest for that great day. Ellen White also makes this parallel in several places, including the book, Acts of the Apostles....
I may ]ust offer one viewpoint that perhaps differs slightly from your
own. (sic) I think
p 3 -- of
the blood atonement, not heaven." (Letter dated, May 5, 1994)
Obviously, the focus is on the book of
Hebrews, which fact makes a seminar on this book crucial, one which cannot
be passed over as one would scan a book.
There are two issues, one for us, and
the one for those to whom the book of Hebrews was
At the Glacier View hearing for Desmond
Ford, which led to his defrocking, A.
P. Salom from Australia presented a paper. His instructions
frame of reference in which this paper was written was an assignment to
produce an exegesis of Hebrews, chapters 8 and 9. The instructions received
indicated that the paper should be 'an analytical, objective presentation
of what the Scriptures say, and especially in relationship to SDA teachings."'
(Exegesis of Selected Passages of Hebrews 8 & 9, June, 1980,
In carrying out this mandate, Salom
stood the typological hermeneutic on its head, completely reversing the
clearly pronounced statement in the book of Hebrews itself which declared
that the priests "serve unto the example and shadow of heavenly things."
(8:5) He wrote: "Neither
the structure of the earthly tabernacle, nor its services should be used
for detailing the heavenly sanctuary. While some general conclusions
about the heavenly sanctuary and its services may be reached by studying
the shadowy outline of the earthly sanctuary, care should be taken not
to press these points too far. The heavenly sanctuary is better described
as an archtype than an antitype and thus our reasoning concerning the
sanctuary should be in the reverse direction to that which it usually
takes. The true nature of the type can only be distinguished by first
understanding the archtype, not vice versa." (ibid., pp.
7-8; emphasis his)
The second issue in the study of the book
of Hebrews concerns those to whom the book was primarily addressed, Jewish
Christians. The evidence indicates that Hebrews was written prior to the
destruction of Jerusalem in AD 70. Priests were still ministering in the
temple. (Heb. 8:4) Elsewhere there is revealed a continued devotion by
Jewish Christians to the temple ritual. When Paul returned to Jerusalem
following his third missionary tour, he was informed by James and the
elders that "many thousands of Jews" believed, but they were
"all zealous for the law." (Acts. 21:20) Since these Jewish
Christians had been informed that Paul was teaching contrary to the law,
it was suggested that he "purify" himself with certain men who
had a vow on them. This was to show that Paul "walkest orderly, and
keepest the law." (21:23-24) The question then was simply, would
the destruction of the temple in AD 70 "convert" these Jewish
Christians to the true ministry of Jesus in the Heavenly Sanctuary? That
was a doubtful possibility. How could unity be
The focus of the controversy in Adventism
is on Hebrews 8 and 9. We have noted above A. P. Salom's solution to the
problem. The present editor of the Adventist Review, William G.
Johnsson, wrote his doctoral dissertation at Vanderbilt University on
"Defilement and Purgation in Hebrews" focusing on chapters 9
and 10. He discarded the whole of the basic Adventist sanctuary concept
in this dissertation.
When one faces an issue, or a problem,
one does not begin at the middle to find a solution. Likewise, in studying
the sanctuary teaching in the book of Hebrews,
one does not begin with Chapters 8, 9 or 10, but where Paul
introduces the High Priestly ministry of Jesus - chapter 3.
Further, in presenting this great High
Priest, Paul places Him on "the throne of grace" as the
p 4 -- and the "counsel of
peace shall be between the Two of them." (Zech. 6:12-13, Heb) As
High Priest, Jesus ministers His blood which justifies, bringing "peace
with God." (Rom. 5:1) Through the veil - His flesh - He opened up
"a new and living way" and there as our "forerunner,"
He "is for us entered." (Heb. 10:20-21; 6:19-20) Thus we are
to "come boldly to the throne of grace, that we may obtain mercy."
It is at the throne of grace that Christ is seated at the right hand of
the Father after He made purgation for our sins. (Heb. 1:3) He is "a
priest upon His throne." (Zech. 6:13)
The Scripture is clear. When "the
judgment was set and the books were opened," "the Ancient of
days did sit," and there was movement to that point of activity -
"thrones were put in place." (Dan. 7:10, 9 NKJV) We need to
see the harmony of Scripture. The new theology brings disharmony.
Picture -- The book of Revelation opens
with two visions of Jesus. John hears behind him "a great voice"
declaring Himself to be the "Alpha and Omega, the first and the last."
Turning, he sees standing in the midst of the seven candlesticks "one
like unto the Son of man." He is told that the candlesticks are the
seven churches to which he is directed to write a message conveyed by
the One standing in their midst. (Rev. 1:10-16, 20)
Jesus is not attired in the garment as
worn by the High Priest on the Day of Atonement for the text specifically
designates that He is girded with "a golden girdle." The emphasis
is that He is in the midst of His church. He is bringing the revelation
"which God gave to Him to shew unto His servants things which must
shortly come to pass." (1:1)
The second vision of Jesus is that of
Him as "a Lamb as it had been slain, having seven horns and seven
eyes, which are the seven Spirits sent forth into all the earth."
(5:6) He is at the center of the heavenly activity "in the midst
of the Throne," and in the midst of the twenty four elders. Before
this Throne are "seven lamps of fire burning," which "are
the seven Spirits of God." The picture portrayed in symbolism does
not say that the lamps of fire were beside the Throne but
were before the Throne. In the setting of the typical tabernacle,
the placement of the golden lampstand was always in relatonship to the
table of Shewbread. It was to be placed "across from the table."
(Ex. 26:35; 40:24, NKJV) Only the Altar of Incense is noted as "before
the ark of the testimony." (Ex. 40:5, 26)
Jesus had promised prior to His death
that He would "pray the Father, and He shall give you another Comforter,...even
the Spirit of truth." (John 14:16-17) This Spirit of truth would
"guide into all truth,...for He shall receive of mine and shew it
unto you." (John 16:13-14) The second vision of Christ in Revelation
is but a symbolic representation of the fulfillment of Jesus' promise
just before He offered Himself as a Lamb without spot or blemish. The
connection with "the throne of grace" is heightened by the fact
that the twenty-four elders have "golden vials full of odours, which
are the prayers of the saints," and fall "down before the Lamb."
The truth into which the Holy Spirit guides
the believers in Christ is the Word of God. (John 17:17) The book of Hebrews
begins by setting forth God as having spoken both though prophets, and
in a "Son," the Word made flesh. (Heb. 1:1-2) Thus by two immutable
things - His spoken word, and His direct interpositioning of Himself by
Jesus into the sin problem, He has given a strong consolation, even a
hope as an anchor of the soul. This hope enters "within the veil"
for having lived and died in the flesh, Jesus now through the veil of
His flesh "is for us entered,...made an high priest forever after
the order of Melchisedec."
This concept of the Son of God as a Lamb
slain, becoming the authenticator of the everlasting covenant coupled
with the Spirit of truth sent forth into all the world from the throne
of grace, is given in the book of Hebrews as the basis for executing a
more severe punishment on those who reject this provision than was administered
under Moses. (Heb. 10:29) The Advocate which is sent forth into all the
earth seeks to draw men to the Throne of Grace. His pleadings are based
on the blood of the Lamb.
It is this redemption in Christ Jesus - this grace - that Paul is seeking to set before the Jewish Christian, for in Christ is revealed a "forgiveness of sins" which justifies the believer "from all things from which [he] could not be justified under the law of Moses." (Acts 13:38-39)
Picture -- In giving instruction to Moses
for the erection of a sanctuary that God might dwell among Israel, the
first pattern detailed to Moses was the Ark of the Covenant. (Ex. 25:10)
The second pattern given was for the Table of Shewbread. (Ex.25:23) On
this table, there was to be placed and renewed every Sabbath, bread described
p 5 -- "the bread of the Presence." (Ex. 25:30, Heb.)
The arrangement is significant. It reads: "Thou
shalt take fine flour, and bake twelve cakes thereof... And thou shalt
set them in two rows, six on a row, upon the pure table of the Lord."
Side by side, each of equal number, stood the bread of life, the spoken
Word, and the Word made flesh. From this pure table, the Throne of Grace,
the Spirit goes forth to supervise the myriads of angels as they minister
unto those who shall be heirs of salvation.
The One who made possible this "hope,"
the One whose intercession is the means whereby all who come unto God
by Him, may be saved to the uttermost, is described as "for us entered,"
and "sat down on the right hand of the Majesty on high." Elsewhere
Paul tells us of this "hope" in these words: "The
God of our Lord Jesus Christ, the Father of glory,...give unto you the
spirit of wisdom and revelation in the knowledge of Him: the eyes of your
understanding being enlightened; that ye may know what is the hope
of His calling, and what the riches of the glory of His inheritance in
saints, and what is the exceeding greatness of His power to us-ward
who believe, according to the working of His mighty power, which He
wrought in Christ, when He raised Him from the dead, and set Him at His
own right hand in heavenly the places." (Eph. 1:17-20)
For what purpose?
who is rich in mercy, for His great love wherewith He loved us, even when
we were dead in sins, hath quickened us together with Christ, (for by
grace are ye saved); and hath raised us up together and made us sit together
in heavenly places in Christ Jesus: that in the ages to come He
might show the exceeding riches of His grace in His kindness toward us
through Christ Jesus." (Eph. 2:4-7)
Why study Hebrews: Between what God did "in" Christ Jesus, and what He will do "through" Christ Jesus, is the intercessory ministry of Jesus, our Great High Priest. Hebrews introduces us to that heavenly ministry.
EVANGELICALS AND CATHOLICS PROCLAIM
'CORPORATE CHURCH' -- Editor's
The above title appeared
as the caption of an article in the North Pacific Union Gleaner,
June 6, 1994. It was written by Elder Richard L. Fenn, Director of the
Department of Public Affairs and Religious Liberty for the Union. We print
below in almost its entirety the article. Our
comments will be noted in brackets. There is much excellent data
presented. The one sending us this article wrote - "Richard Fenn
writes good old Adventist concepts that seem out of place nowadays. Yet
look at his position."
During the past few weeks, in a dramatic
but quiet joint statement, leading evangelical Protestants and high Catholic
leadership have published an unprecedented proclamation of togetherness.
The resulting document is called Evangelicals
and Catholics Together: The Christian Mission in the Third Millennium.
I call it an ecumenical response to John Paul II's encyclical Redemptoris
Notwithstanding the document's frequent
references to religious freedom, Evangelicals and Catholics Together
spells trouble. [Absolutely correct]
The threat to religious liberty - the freedom to choose right from wrong
- is implicit.
On the basis of the biblical (sic) record
and the works of the Spirit of Prophecy, Seventh-day Adventists have long
held that the many daughters of the apocalyptic Babylon would one day
cease their historic anti-parental protest and return to Mother Church.
Revelation 17: 3, 5, 18 (TJB) says: "I
saw a woman riding a scarlet beast....On her forehead was written a name,
a cryptic name: 'Babylon the Great, the mother of all prostitutes and
all the filthy practices on the earth....The woman you saw is the great
city which has authority over all the rulers of the earth."'
G. White writes in The Great Controversy, pp. 382, 383, 389: "Babylon
is said to be the mother of harlots. By her daughters must be
p 6 -- symbolized
churches that cling to her doctrines and traditions, and follow her example
of sacrificing truth and the approval of God, in order to form an unlawful
alliance with the world....The spirit of world-conforming and indifference
to the testing truths for our times exists and has been gaining ground
in churches of the Protestant faith in all the countries of Christendom."
We've been keeping an eye on the Baptists,
the Episcopalians, the Lutherans, the Methodists, the Presbyterians...you
know, the "mainline" churches, for some time. We've been watching
and waiting to see when they'd run home to Rome. But some have thought
that surely our evangelical friends and neighbors were OK. To be sure,
they're one day off - or six - on the Sabbath and they're confused on
things like the rapture. But all in all, they often seem more like us
and we like them. [The warning
lights should start to blink] We've seemed to share the same evangelical
values. Well, we need to look again and keep on looking. Here's why.
The 40 signatories of Evangelicals
and Catholics Together celebrate the union of heretofore implacable
antagonists into a "corporate church" which now accepts the
"responsibility for the right ordering of civil society."
note carefully] "In the exercise of...public responsibility
there has been in recent years a growing convergence and cooperation between
Evangelicals and Catholics. We thank God for the discovery of one another
in contending for a common cause."
"Common cause" is a euphemism
for "papal agenda." Let's face it, here in America, evangelicals
(including those on the Religious Right) do a better job pushing the pope's
agenda than the pope himself.
The principle figures behind the preparation
and publication of Evangelicals and Catholics Together are Richard
John Neuhaus, Lutheran clergyman turned Catholic priest and advocate of
religion in the public square; and Charles Colson, political tricksmeister
of the Watergate era who, since conversion while in Federal confinement,
founded Prison Fellowship International.
From presidential wannabe Pat Robertson
to New York's Archbishop John Cardinal O'Connor, the
Guess who's doing most of the distortion
clearing? Robertson and
his Christian Coali-tioners. Says the popular host of TV's 700 Club: "Frankly,
I have a lot more in common with this pope than with liberal Protestants.
The real battle is not between Protestants and Catholics anymore; its
between conservative Christians fighting for the fundamental truths of
the faith, and liberals who deny the central truths of Christianity."
One supposes Sunday sacredness on a national
scale is one of those "fundamental truths"
Evangelicals and Catholics Together
says its signatories "contend for religious freedom. Religious freedom
will not be respected by the state if it is not respected by Christians
or, even worse, if Christians attempt to recruit the state in repressing
That Evangelicals and Catholics try to
win converts from one another is "perfectly understandable and perhaps
inevitable," the document states. But "such efforts at recruitment
undermine the Christian mission.... We condemn the practice of recruiting
people from another community for purposes of denominational or institutional
aggrandizement. At the same time, our committment to full religious freedom
compels us to defend the legal freedom to proselytize even as we call
upon Christians to refrain from such activity."
Pray tell, whatever happened to the Messianic
marching orders "Go ye!" and "Occupy till I come!"?
What if a monolithic corporate church of Evangelicals and Catholics together
decide it would not defend legal freedom to proselytize? What if
this self-proclaimed Christian body reversed its stated position and actually
recruited the state to repress public witness to present truth? This is
not ecclesiastical paranoia; this is what Seventh-day Adventists recognize
as the conditional reality of end-time prophecy. [This
is absolutely correct. Now go slowly, read Fenn's question, and observe
So why not welcome the inevitable? [Good
question. Should we not rejoice as we see the end approaching? Perhaps
with fear and trembling as to whether we are ready or not!
p 7 -- Now
read Fenn's answer.]
"Because as long as the four angels
at the four corners of Planet Earth are restraining the winds
the concept of "restraining the winds of worldwide religious war"
mean that we will not engage the enemy head-on for fear of consequences?
Does it mean that we will mute our witness concerning Rome? Does it mean
that we are going to give at least "lip-service" to the objective
of accepting the "responsibility for the right ordering of civil
society"? Fenn even quotes the Writings to give credibility to his
"The Lord does not (advocate) a course which will bring on the time
of trouble before the time." (TM, p. 202) [This
is making of none effect the very testimonies designed to guide us amid
the perils of these last days. We do not make "common cause"
with the devil so as to avoid a time of trouble. After suggesting his
formula, Fenn writes the following paragraph near the close of his article:]
The appearance this year of Evangelicals and Catholics Together is a sign of these times. It is a non-Adventist validation of Adventist eschatology. It is the full-filling of prophecy. [A well-drawn conclusion, but why such a tragic recommendation?]
-- Fenn in the above article asked - "Guess who's
doing most of the distortion-clearing?" - in regard to Catholics
so that Evangelicals can find"common cause" with them. He answered
- Pat Robertson. But Pat Robertson was antedated by more than two decades
by an Adventist voice.
S. Maxwell, returning from Vatican II Council,
gave a sermon at the Loma Linda University Church calling for a new approach
to Roman Catholicism. He asked, "How
can we reject an outstretched hand and be Christians? How can we say that
they belong to antichrist when they reveal so many beautiful attitudes?"
(Present Truth, No. 3, p. 13)
More than a decade ago, C. Mervyn Maxwell, son of Arthur, published a two volume commentary of Daniel and Revelation. In Volume 1 of God Cares, C. Mervyn wrote that "in Daniel 7 God purposely presented a one-sided picture of Rome as a terrible beast in order to emphasize His displeasure at persecution." (p. 127) Then he listed the eight identifying marks of the "Little Horn" that ever remained in the beast, and was nourished of the beast. He wrote: "Only one entity really fits all eight of these identifying marks - the Christian church which arose to religiopolitical prominence as the Roman Empire declined...
call this Christian church the ' Roman Catholic' Church can be misleading
if Protestants assume that the Roman Catholic Church of, say, the sixth
century was one big denomination among others, as it is today. Actually
the Roman Catholic Church was virtually the Christian church in
Western Europe for about a thousand years. Because of this early universality,
both Protestants and Catholics may regard it as the embodiment of 'our'
Christian heritage, for better or for worse." (ibid., Emphasis
Is it any wonder then that Fenn can advise - "We do well to work with them, not against them"? --- (1994 Sep) --- End ----