For Such a Time As This, Part 1
by Cindy Tutsch
Can we find the picture of our religious ancestors’ birth in Scripture? Our Adventist pioneers, those intrepid spiritual ancestors who set a pretty high bar in terms of mission, priorities, and love for their Savior, saw themselves in Revelation 10.
So I’d like us to take a historical approach to Revelation 10. Oh, the inroads of higher criticism may have beckoned some to different exegetical interpretations of Revelation 10. But our pioneers, including Ellen White, were historicists. And dare I say it, Adventists are still historicists. Not preterists, not futurists. Our roots are with the historicists.
So let’s take a look at Revelation 10 and paint a picture that our pioneers saw when they looked at John’s apocalyptic vision. Most of us today agree with our pioneers that Revelation 10 seems to be a parenthetical insert between the 6th and 7th trumpet. For our pioneers, Revelation 10 provides the answer to the question, What is the task of the Church in these troublous times?
Then I saw. Who’s the “I?” John, an old man, banished by the Emperor Domitian for John’s refusal to compromise. Setting? A rocky island in the middle of the Aegean Sea. Several years ago my daughter and I spent several days exploring Patmos. Hot and dry and lots of volcanic rock—not unlike parts of Eastern Washington State, actually. We hiked up to the grotto where John was said to have received his visions, sat on the stone wall in the garden, and looked down on the little fishing village of Skala, which probably doesn’t look too different than it did 2000 years ago, motorbikes notwithstanding. It was a precious, sacred experience.
Then I saw another mighty angel coming down from heaven, surrounded by a cloud, and with a rainbow over his head. He face shone like the sun, and his feet were like pillars of fire.
Who is described as surrounded by clouds in Acts 1:9?
Who is described as having a rainbow over his head in Ezekiel 1:16-28?
Whose face shines like the sun in Revelation 1:16?
Whose feet are like pillars of fire in Revelation 1:15?
Our pioneers saw Jesus in this angel. Oh, maybe Uriah Smith saw Jesus as a created being. But Ellen White saw Jesus as the eternal God, in whom is life, original, unborrowed, underived. (Desire of Ages, 530) So our pioneers saw this as no ordinary angel, if there be such. This is Christ Himself, with an important message to us, upon whom the ends of the earth have come. Though physically aged, John’s spirit must have been infused with energy and hope as Jesus brought extraordinary graphics into John’s mind. I can imagine his loneliness dissipating as his Savior stood beside him and encouraged his heart.
And in his hand was a small scroll, which he had unrolled. The only book said to be closed in Scriptures was Daniel, and according to Daniel 12:4, it would be opened, to our understanding?, at the time of the end. Our pioneers saw the gospel being opened in a new and living way through the 2300 day/year prophecy of Daniel 8:14. They looked at Daniel 11: 33,35, identified the papacy as the persecuting power of verse 30, and thus determined that the 1260 day/years referred to the strongest period of papal persecution, beginning in 538AD and extending to the pope’s exile in 1798. Interestingly, an understanding of the 2300 year prophecy and the imminence of the second coming came just before or just after the turn of the 19th century to Manuel Lacunza in South America, German theologian Johann Bengel, Joseph Wolff who, well, you name the country, he probably traveled and preached there, among other heralds of the second advent. But it would be an upstate New York farmer, self-educated, formerly dyed-in-the-wool deist, who turned the northeast upside down with his exposition of Daniel 8:14. William Miller’s declaration that the sanctuary was the earth, to be cleansed by the fires of the judgment at Jesus’ second coming around 1843 or 1844 prompted a revival and reformation of thousands of persons who were eager to find peace in their souls. Miller preached freedom from guilt, forgiveness of sin, and eternal security in Christ alone. Scores of congregations responded to this new emphasis on the gospel.
He stood with his right foot on the sea and his left foot on the land. Just as the old Steps to Christ cover of Jesus knocking on the door of the United Nations building symbolized Christ’s willingness to knock on every heart’s door, so this word picture seems to infer a global message, not just for New England, but for every continent, every island of the sea.
And he gave a great shout like the roar of a lion. Who is the lion of the tribe of Judah? Amos 3:8 says, “A lion has roared! Who will not fear? The Lord God has spoken! Who can but prophesy?”
And when he shouted, the seven thunders answered. Can you think of times in Scripture when the very voice of God was audible to some, but only thunder to others? Consider Saul on the way to Damascus, Christ’s baptism, Calvary. In his commentary on Revelation, Ranko Stefanovic notes that in the Old Testament, when God speaks and acts in power, it is often portrayed as the sound of thunder. When Jesus predicted his death in John 12, the voice of God speaking to Jesus was perceived by the attending crowd as the sound of thunder. This passage is followed by a reference to judgment of the world. In Revelation, thunder often functions as the revelatory forewarning of divine activities in judgment, forewarning the breaking of the seals, the trumpet plagues, the warfare between the dragon and the woman and the conclusion of earth’s history leading to the executive phase of judgment.
When the seven thunders spoke, I was about to write. But a voice from heaven called to me, Keep secret what the seven thunders said. Do not write it down. Why? Because Daniel 12:4 said the events would be opened at the time of the end, which our pioneers determined would begin around 1798. Paul wrote to the Thessalonians, Don’t expect the coming of the Lord anytime soon! The man of sin must first be revealed. (II Thess. 2:2-4) Martin Luther put the judgment 300 years out from his time. Stefanovic writes, “This prohibition seems strange, for elsewhere in the book John is always instructed to write down what he sees and hears and not to seal the words of the prophecy of this book So, this prohibition must be very unusual and significant.”
Then the mighty angel standing on the sea and on the land lifted his right hand to heaven.
After she passed the bar exam, we attended our daughter’s swearing-in ceremony at the courthouse in her city. What an exciting day! Each of those young soon-to-be practicing attorneys lifted their right hands and took an oath that they would never reject, from any consideration personal to oneself, the cause of the defenseless or oppressed, or delay unjustly the cause of any person. In antiquity, raising your right hand also signified a solemn oath.
TO BE CONTINUED NEXT WEEK
I checked into the beginning of the "strongest period of papal persecution" in 538 AD, and I have to agree. This pope (Vigilus) was definitely persecuted. The emperor was not kind to him, appeared to keep him under house arrest for not doing what he wanted, then he was released and died on the way home. Wouldn't someone like Leo the Great be a better start for this period? I am a little disappointed in the date range (538-1998) since it really seems driven by the dates, versus actual events. What happened to tying it to the end of the Ostrogoths? The reason behind 538 as the start for this period seems to morph over time.
Historicism is interpretation of prophecy to CURRENT events. Nero would have been a current figure for those first reading Rev. 10. Luther saw contemporary figures when he read it; and even Jesus predicted that no one would see death until all those prophecies were fulfilled. So, it all depends on when and who is interpreting these two books.
Note: none of the early Adventist pioneers would have been able to teach at any Bible colleges of the day as they were uneducated by the standards of their time. The dates they chose were "fixed" by counting backward with a certain number and finding an event which they believed matched.
Major events in history can be substantiated by many historians. There is no possible verifiable event that occurred in 1844, the beginning of Adventism, that can be substantiated in any way. It is easier to find "evidence" for UFOs than that any observable event occurred in 1844. Yet, Adventism still relies on that date "proved" from their unique interpretation; interpretation only the JWs and Bahai's concur with.
Actually, the Great Dissapointment can be accurately dated to 1844. If we were to go back to an older Adventist belief that the 'sanctuary' is the church, we just might have an 'observable', 'substantiated' date.
Elaine: Of course 1844 can not be verified with an "observable event". SDAs have taught since 1844 that the event prophecied in Daniel 8:14 took place in heaven.
Charlatans use this trick all the time: something happened in the past that affected your future. You did not know about it, but, nevertheless it was an important event in your (previous) life. No evidence needed for "true believers."
BTW, who has been in heaven to identify the buildings?
Elaine: Given that Christianity is a faith-based world view it should not be surprising that many Christians, "true believers" don't need evidence beyond what God has revealed to them in the Bible.
BTW Elaine: regarding the buildings in heaven … the author of Hebrews seems to have a lot to say about them. Thrones, curtains, a sanctuary or tabernacle, it is even called a "greater and more perfect tabernacle". Hebrews 9:23 states, "… it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these." Jesus is our High Priest "over the house of God". Abraham waited for the city that was built by God. More could be said, but I am sure you get the point. Paul, or whoever wrote the book of Hebrews may not have been to heaven but God in His goodness has shown us through His prophets that heaven is a real place with real beings. Jesus Himself took His physical body with Him when He ascended into heaven.
But, given that there is no way of verifying what has been suggested, it is not surprizing that some find these assertions incredible. In fact, there is so much about SDA and other Christian belief that is based on what gives the appearance of being unverifiable, that it is not difficult to see why some cease to believe.
It is so fascinating to me for SDA's to take cryptic statements written by ancient writers out of historical context and then suggest that these things have "meaning" for today, or suggest some coming apocalypse. If one just reads the first few chapters of revelation, the description of beasts with many eyes slithering around gods throne and "whispering" sounds like a pharmacological induced "vision."
Joe Erwin , I agree some people exagerate and twist the bible . I think the main issue is if the bible is the word of God . If the bible is the word of God and if adventists are right on their views of prophecy , this has huge implications for our lives . At the end to believe or not to believe both require a lot of faith .
Student, I tried very hard to believe, and I did, deeply and passionately–until I could not do so anymore. In the end, for me, not believing aligns far more closely with verifiable evidence. Struggling through a deeply and joyously religious experience probably helped me develop critical thinking skills as I progressed through my journey toward an evidence-based life. I wish you well. My advice? Don't waste your life. Live it.
There is a possibility to be wrong for both of us . I think to be happy wherever we are in our journey is important .I also think that there are many things that we can not follow the evidence because there is none . I think as Adventists we should be open to the possibility that we could be wrong but somehow we are set on our views on prophecy and we have stopped thinking when reading the bible and we continue to defend our views because we always believed that way , I think our pioneers were more open , we have given them an eclesiastical authority that they did not claim to have . Iam not saying that we are wrong , I am saying let's be open and let's approach the bible with an open mind . Joe Erwin , you seem to be a person who enjoys life , and that is great .
We often represent Adventism as a "prophetic movement" or with a slightly different emphasis, "a church of destiny" or "…prophecy." Certainly in the 1950s through the 1970s, this was observably held by all Adventists.
Second Peter 1:19 tells us, indeed, to heed prophecy. But in verse 20 he also tells us that "no prophetic writing is a matter for private interpretation." Prophecy has the power to arrest attention and bond us together, but it can also divide.
From time to time trainees from the Jehovah's Witnesses' school of door-to-door Bible instruction find their way to our home. I greet them cordially and tell them how pleased I am that they are students of Scripture and have come to share with me. I do not try to pray with them (this offends them), and I am very straightforward when I explain that I am a member of a prophecy-driven organization known as the Seventh-day Adventist Church, a church that to some degree springs from the same religious soil as the JW organization. They are very pleased (or so it seems) that I recognize our cousinhood. I tell them my time is limited, and encourage them to share a passage of Scripture to talk about, and they are happy to do so. Then I comment on the verse, on how much that verse has meant to me, as a Christian, and the various ways I have interpreted it at various times in my life. They seem very interested and often urge me to continue—until the instructor, waiting in the van, motions them to cut bait and move on.
The concept that prophecy must be interpreted in a strict, uniform, one-size-fits-all manner seems to create rather than remove barriers in discussion and Christian fellowship. Adventism experienced a peculiar post-traumatic stress experience in 1844, and found comfort in a particular interpretation of Scripture that, above all else, reminded them (the interpretation did) that there was still work to do, that they were not utterly forsaken. The disciples seem to have done much the same thing in the wake of Jesus' crucifixion. "No prophetic writing is a matter for private interpretation" has been excellent advice to me. I certainly grasp the importance of prophecy to the early Adventist believers, but I do believe that to the extent time elapses before Christ returns, there will be continuously new uses of prophetic literature, new applications made. I recognize that it's very "neat and tidy" to possess a "standard" interpretation as a denomination for these prophecies. And I believe we should share these interpretations, as testimonies to the fact that our church depended on the inspiration of these prophecies, through time. But the less "private" we are with insistence that we possess the one-and-only valid interpretation of these prophecies, the more latitude we will have for sharing the essential gospel with others. What has been written in this blog is extremely useful to me and to others who study the history of Adventism. It helps us understand our forebears in the Advent Way, and it's very inspiring. But let us remember that in today's world, even the prophecies mentioned in Matthew as being fulfilled in Christ are seen by some excellent Christians as possessing other kinds of fulfillments—not excluding the application to Christ, but including other possibilities. In fact, Ellen White (I do believe) notes that the insufficiency of the earliest Millerite interpretation of Daniel 8:14 was purposely allowed, if not encouraged, by God Himself. This would tend to set an extremely early precedent in our church for mutability of prophetic interpretation. If one interpretation fails, we expand the interpretation or move on; this would seem to be eminently "Adventist" historically, very fundamental to who we are. Perhaps this concept of mutability of interpretations will be addressed in a future blog; I appreciate one of our current columnists who has weighed in on the topic.
In terms of critical thinking, one must be wary of assertions that cannot be verified or falsified.
Edwin A Schwisow
I like your comment and would agree. Ideally we should keep an open mind while not doing away with the wisdom of the church pioneers too quickly–and we need to know that past. I always got the impression from EGW that we were to progress in our understanding of scripture. It is difficult to imagine that our ancestors set all their beliefs in concrete. They studied hard to find answers, because they seemed to be people who needed them. We don't need all the answers. Some answers are bound to change over time according to the era we live in. The unchanging Truth is that of Christ and what he has done for the human race–the good news. Revelation is highly symbolic and their original hearers knew those symbols. We are learning from them through the study of the past as never before in recent Christian history.
Joe Erwin
Not everyone wants all the answers or verification. It's not that they are less intelligent than you or others. They start with the logical basics of the Bible and accept it and God's leading according to the Bible's definition of right and wrong, and they find comfort and purpose there. I think they live more fulfilled lives than many of us do who keep looking for answers or constantly questioning. It is a kind of giving up of human ego in the life on a continuing basis–it's harder for some than others. I find it means having an on-going spiritual and prayer life.
Childhood is also a time carefree life and little worry. But adults in maturing, ask questions and seek answers. Where would this world be if no one had questions, but had the curiosity to want to understand? Our ancestors were certain that the earth was flat, that disease was a curse sent from God, and that if "God said it, I believe it, and that settles it." Adventist pioneers were certainly not satisfied and sure that their churches had all the truth. Progress is only made by the curious who are not satisfied with the status quo, always believing that life could be made better.
Elaine,
I think you know what I meant. It was not to be taken as an extreme. I am dealing with the spiritual life. And, yes, the Bible says we are to become as little children. Again, one could take that quote to extremes, but I think you know what it means.
Our intellectual knowledge depends on our time in history.
Most of us are on here because we do have questions even though they are generally more materialistic than spiritual. They are about the "hows" rather than the "whys."