\ MAGAZINE FOR CLERGY

Editorial Perspectives/4 The Glacier View Documents/16 The Nature of Prophecy/28 The Cleansing of the Sanctuary in the Old Testament/33 The Cleansing of the Sanctuary in the New Testament/47 The Role of E. G. White in Doctrinal Matters/53 Methodology/60

WHY THIS SPECIAL ISSUE7/2 PARMENTER-FORD CORRESPONDENCE/10 APPRAISAL OF CORRESPONDENCE/12\ EVENTS SINCE GLACIER VIEW/14 the least we hope to lay to rest a sub by the church to respond to positions stantial number of rumors, falsehoods, that seem to undermine its position are and exaggerated reports in circulation; so often characterized as reactionary. Why and we would be happy if our candid and In view of this, we have tried to pre reasonably complete digest of the facts sent our material in the most objective should prove helpful and unifying. way possible. Yet we are the first to Fortunately, MINISTRY editor J. R. admit that total objectivity is an unob this Spangler is fully conversant with not tainable goal. Whether ignorant or only the historical facts of the contro learned, finite man is biased. As long as versy and the conferences but with the we "see through a glass, darkly," man theological questions raised, et cetera. will ever have the problem of being ab special He was on the fourteen-member guid solutely accurate. ance committee that met with Dr. Ford Let it be clearly understood that what for nearly fifty hours of consultation, a we have printed in the question-and-an- delegate to the Glacier View Sanctuary swer section is not to be taken as the issue? Review Committee, chairman of the six- official view of the church on the sanc man subcommittee that drafted the ten- tuary doctrine. We have only one official point document, and finally one of the view, the Statement of Fundamental nine individuals who met with Dr. Ford Beliefs voted at our April, 1980, General on Friday afternoon, August 15. As head Conference session. Even "Christ in the This double-size issue of MINISTRY of the General Conference Ministerial Heavenly Sanctuary," adopted at the seeks to take you into the recent confer Association and a personal friend of Dr. Glacier View meeting, is not the official ences between Dr. Desmond Ford and Ford©s, he brings both objectivity and view of the church other than that por representatives chosen by the church. At compassion to the coverage of events. tion taken from our Fundamental Be issue over the past ten months have been (See his editorial on page 4 for an over liefs. positions attributed to Dr. Ford on Dan view of the issues.) It is our conviction that regardless of iel 8:14, the day of atonement, and the The preponderance of materials circu how or by whom this topic has come investigative judgment. lating on these issues seems to support under such wide discussion, it has all What are Dr. Ford©s views? How has views and concepts quite different from been in the providence of God. If for no the church related to them and, of equal our established position. MINISTRY has other reason, all the time, energy, and importance, we believe, dealt with Dr. purposely refrained from printing its money expended during the past few Ford? perspective until after the final meeting months has been worth it if it will renew We recognize that some readers may at Glacier View Camp, Colorado, on our interests and belief in the grand doc feel the contents of this special MINISTRY August 15. trines that impelled our pioneers to go will only add fuel to the controversy and It is our earnest hope that the Biblical forth to the world with the urgent cry thus accelerate divisiveness. We have answers supporting our doctrinal posi "Behold, the bridegroom cometh." concluded, however, that someone must tion will be useful to every reader. In this If we as ministers are led to a more address the tapes, articles, brochures, age of intellectual inquiry, when almost diligent study and a more dynamic magazines, and other media that are any thesis can gain an attentive hearing preaching of Christ©s ministry in the raising questions and, in some instances, in the church in the spirit of "open in heavenly sanctuary, perhaps it will has doubts concerning both Dr. Ford©s views vestigation" and "academic freedom," ten the return of our great High Priest, and the church©s response to them. At it seems somewhat ironic that attempts Jesus Christ, the Son of God.

Editor: Editors-at-large: Special Contributors: MINISTRY (ISSN 0026-5314), the J. Robert Spangler Herald Habenicht, M.D Robert H Brown, Science and Reli international journal of the Seventh-day Mervyn Hardinge, M D Adventist Ministerial Association 1980 is Executive Editors: gion printed monthly by the Review and Herald Orley M. Berg William C. Scales, Jr. J. Lynn Martell, Shop Talk Publishing Association, 6856 Eastern B Russell Holt Arturo E Schmidt Lawrence T Geraty, Biblical Arche Avenue NW., Washington, D.C. 20012, ology USA. Subscription price, US$12.50 a Warren H. Johns year, single-copy price, US$1 25 Price Shirley Welch Assistant Editor: Roland R. Hegstad, World View Marta Milliard may vary where national currencies are Associate Editors: International Correspondents: different For each subscription going to a Editorial Secretary: Afro-Mideast, foreign country or Canada, add USS1.75 Raoul Dederen postage. MINISTRY is a member of the J. Wayne McFarland, M.D Dorothy Montgomery Australasian, A. N Duffy Euro-Africa, Associated Church Press and is indexed in Leo R Van Dolson the Seventh-day Adventist Periodical Index Art Director: Far Eastern, James H Zachary Second-class postage paid at Washington, Editorial Associate and Byron Steele Inter-American, Carlos D C Editorial office© 6840 Eastern Avenue Field Representative Aeschlimann NW. Washington, D.C 20012 W B. Quigley Design and Layout: New Africa. Sam Appave Unsolicited manuscripts are welcomed Helcio Deslandes N. Europe-W Africa, David E. and will be returned only if accompanied Alan Forquer by a stamped self-addressed envelope Lawson Vol 53. No 10 Circulation Manager: South American, Daniel Belvedere Robert Smith Southern Asia, D R. Watts Trans-Africa, D W. B. Chalale A letter from the president To all my fellow ministers in service to our Lord Jesus Christ throughout the world field.

Dear Fellow Worker: Those who were at the meeting clearly carried on under the inspiration of the felt the Lord was with us. In the daily Holy Spirit by our Adventist scholars. Greetings! I appreciate the opportu small-group discussions and then later in On the last day of the meeting it nity MINISTRY has afforded me to com the plenary sessions, the Holy Spirit was seemed that the whole doctrinal picture municate with you and our vast force of present as a real guide and helper bring that we had been considering came to workers throughout the world field re ing conviction and unity. There was evi gether. I am happy to report that the garding a subject that is on the minds of dence of kindness, tolerance, courtesy, "Fundamental Beliefs" that we reaf many just now. I would urge you to read and patience on the part of every partic firmed during the recent 1980 General very carefully this entire October issue ipant, and a recognition that each Conference session in Dallas stand ex of MINISTRY, even though some of the needed, and could benefit from, the actly as we voted them. They constitute material it contains will be found to be others. The consensus, the agreement, the message of God©s worldwide pro heavier than usual. and the harmony evidenced on the part phetic movement. You are aware of the very serious and of Biblical scholars and administrators This meeting has now become history. significant meetings that were held Au alike was extremely encouraging and Let us all look to the future. Without gust 10 through 15 at Glacier View reassuring. It was also an occasion that, question the biggest event in the future is Camp, Colorado, at which more than in my judgment, resulted in great stabil the coming of Jesus. Let us, my fellow one hundred of our church©s thought ity for this church! Please know that "we workers, set our minds and our hearts to leaders gathered. The purpose of the have not followed cunningly devised do our part in the finishing of the work of meetings was to consider proposals of fables"! As gold grows more pure in the God on earth. As we do so, we must pray Dr. Desmond Ford on the subject of the refiner©s fire, so it was evidenced that for greater evangelistic zeal and the wis sanctuary and the investigative judg our distinctive beliefs surrounding the dom to place priority on the work of soul ment, and also the role of Ellen G. White 1844 event and the investigative judg winning. More than ever before, we in the Seventh-day Adventist Church. In ment became more and more Biblically need the Holy Spirit©s power and the recent years Dr. Ford has developed a secure, not less so. Adventism, my fel selfless spirit of Christ. The Lord is prophetic interpretation that differs con low minister, has not been shaken! It is ready. Are we? All heaven waits for us siderably from the traditional positions not now being shaken! The solemn and to move forward. God©s promises are held by our church on this subject. Be incisive truths that have for many years His enablings. May His blessings be with cause of an expressed concern on the formed the basis of our evangelistic you in your important ministry for part of many, and questions from the preaching and have constituted the call others. field, Dr. Ford was invited to come to of this movement to honest hearts ev With kind regards, I am Washington and labor for six months to erywhere, resulting in thousands re Sincerely your brother, formulate his doctrinal positions, pre sponding to the call of Christ to get ready paratory to a careful review of his chal for His coming, have not changed! They lenge to certain historic doctrinal posi have only been confirmed! They are as a tions of the church. His finished house "founded upon a rock" and will document, consisting of almost 1,000 guide us through to the kingdom. In spite pages, plus papers from others of our of this positive statement I must appeal theologians and scholars, provided the and urge that there be continued per Neal C. Wilson, basis for our study at the Glacier View sonal Bible study of these great themes, President, General Conference of meeting. as well as diligent research and exegesis Seventh-day Adventists

Ministry, October/1980 Editorial perspectives Personal glimpses into the background and results of the Glacier View Sanctuary Review Committee

This is the most difficult writing as Des has been a tremendous influence College campus, October 27, 1979. (Dr. signment I©ve ever had. Why? Because on me in another area. I refer to insights Ford was on loan to the college from the Dr. Desmond Ford and I have been close on the righteousness-by-faith doctrine. Australasian Division and Avondale friends for the past fourteen years since During the past several years we have College, where he had been head of the we first met at an Andrews Seminary been together on a number of occasions theology department.) Although at first Extension School on the Avondale Col and have discussed this sublime subject reluctant to do so, Dr. Ford allowed lege campus in Australia in December of at great length. I ought to make it clear Forum leaders to persuade him to speak 1965. For two months we spent hours that I am not in full agreement with Des on his beliefs concerning the investiga together almost on a daily basis. As I on some positions in this area, nor on tive judgment in the heavenly sanctuary recall, most of our discussions centered certain methods of presentation that I and how they differed from commonly upon improving our skills as ministers feel are extreme. Yet, through his influ accepted Adventist positions. through the study of the Scriptures and ence and that of others, I have come to The meeting has had far wider reper wide reading. A second major topic of the unalterable conviction that the Ad cussions in the Adventist world than our discussions was related to health- vent Movement needs to place greater could have been foreseen by those in reform principles. I give credit to Des emphasis on the great theme of justifi volved. Dr. Ford explained that his (his friends know him as Des) for im cation by faith alone through the merits variant viewpoint could be traced back pressing my conscience with deeper and of our Saviour, Jesus Christ. This is not about thirty-five years, to the time when broader concepts of healthful living. to say that we should minimize sanctifi- he was still an Anglican. He was inter Practicing them reduced me rather dras cation, but rather that we need to elevate ested in Adventist teachings and had tically ! By cutting my calorie intake and the truth of justification to its rightful begun reading the writings of Ellen adding exercises, I lost some forty place. If this is done in a properly bal White. At the same time he was studying pounds in two months and never felt anced way, the result will be the raising, the book of Hebrews. better in my life. It was difficult, if not not lowering, of standards. If justifica Said Dr. Ford to the Forum audience: impossible, to talk with Des sitting tion by faith is the third angel©s message "And as I was reading Hebrews 9 that down! Rather, we talked while we in verity, then it is our duty and privilege day I said, ©That©s strange, this is dif walked. I©ll never forget those precious to preach it more forcefully than ever ferent to what the Adventists are saying. hours we spent together. before. In this conviction and under There is a problem here.©" He admits Since that time we have corresponded standing, Des has been a genuine bless that the problem was not solved to his frequently, and on several occasions ing to me. satisfaction by the time he was baptized have had opportunity to be together I could wish above everything else and has not been since. again. I will ever be indebted to him for that what I have just written could be the Just why Dr. Ford chose the October starting me in the direction of the more conclusion of my editorial rather than its 27 Forum to bring his private views on abundant life. This is not to say that I introduction. But recent happenings this issue to the attention of the Advent have always "kept the faith" in practice force me to set forth a few historical ist public is not clear, although he has of proper health habits, but something points, as I understand them, outlining stated on several occasions that a reason happened to me during my visit with him Des©s problems with the church regard for his public presentation of his beliefs in Australia that has repeatedly retrieved ing his particular theological views on was to counteract the work of Verdict me from failure and brought me again the sanctuary and related doctrines. Publications, a dissident organization and again to the practice of true health The controversy started at an Advent- that not only has energetically promoted principles. ist Forum meeting on the Pacific Union Ford©s tapes and materials but has views strikingly similar to those of Ford on the found in such extended passages as The duced a six-chapter document of nearly sanctuary doctrine. I must make it clear Great Controversy, pages 409-432. If Dr. 1,000 pages, including appendixes. that Des consistently denies any collu Ford had used these statements to indi Dr. Richard Hammill, a vice-president sion with this group. Personally (and I cate only our free access to the Father of the General Conference, chaired a speak for myself only), this denial puz through Christ at His ascension, there special fourteen-member guiding com zles me. In the first place, how could his would be no problem. But to use these mittee set up to meet with Dr. Ford and presentation on October 27 be intended references to deny Ellen White©s own discuss the various chapters of his man to answer the attack this group was clear position on 1844 and the beginning uscript as it was being prepared. The making on the church when their views of a second phase of Christ©s high- majority of those on the committee were are seemingly so compatible? Second, priestly ministry is to take them out of scholars in Biblical studies and theology. why has Dr. Ford consistently refused to context. This committee met three times April disassociate himself clearly from this In his PUC presentation Des noted 4-6, at General Conference headquarters group by simply refusing them permis that beginning in the 1950©s he had said in Washington, D.C.; May 29 and 30; sion to circulate his materials? as much about these ideas as he could and June 15 and 16, at Andrews Univer Whatever the reasons, Des launched a and had published a few articles that sity. The function of this committee was three-pronged attack on the Adventist touched on this problem. But he knew, strictly advisory. No vote or consensus "landmark" doctrine of the sanctuary he said, that "if I was very frank it was taken. As a member of this four- by challenging: would never be published." teen-member committee, I can testify to- 1. The validity of the year-day prin Although the applause given Dr. Ford the Christian atmosphere and the open, ciple in understanding time proph at the conclusion of his Forum presenta frank spirit that encouraged free discus ecies. tion indicated general acceptance and sion on the various points. It was a most 2. The teaching that in the context of appreciation of his remarks by that par unrestricted committee, with each Daniel 8:14 it is the sins of the ticular audience, his open challenge to member speaking frankly and sharing his saints that have defiled the sanctu the church©s longstanding interpretation personal feelings on all points of doc ary and that necessitate its cleans of Daniel 8:14 and the investigative trine under discussion. Dr. Hammill ing. judgment, as well as the implications of presided with a rare combination of dig 3. The translation of the Hebrew his view for the role and teachings of nity and humility. His quiet, calm spirit word nisdaq in Daniel 8:14 as Ellen White, created a stir in Adventist influenced us in a very positive and ef "cleansed." circles. As the furor grew, Dr. Jack fective way. Even though on the part of Dr. Ford©s major thesis, however, was Cassell, Pacific Union College president, some there were certain disagreements that the Day of Atonement is tied so and Dr. Gordon Madgwick, the aca with Dr. Ford©s positions (as well as closely to Hebrews 9 and 10, that when demic dean, counseled with denomina disagreements at times among commit these chapters seem to speak of Christ©s tional leaders in Washington, D.C., on tee members themselves), there was an appearing in the presence of God in the November 28, 1979, at a meeting ini ever-present feeling of fellowship and Most Holy Place at His ascension in A.D. tiated by the leadership of the Pacific love. Earnest prayers seeking God©s 31, it clearly points to the beginning of Union Conference and the Pacific Union direct guidance through the influence of the antitypical day of atonement an College administration, not by the Gen His Holy Spirit preceded each session. event that does not involve a work of eral Conference. This consultation with Attempts were made to guide Dr. Ford investigative judgment. Indeed, accord denominational leaders resulted in Dr. in his exegesis, use of sources, and con ing to Dr. Ford, there is no investigative Ford©s receiving a leave of absence from clusions. Dr. Hammill requested com judgment beginning in 1844 as Advent- his teaching responsibilities at PUC in mittee members to supply written re ists and the writings of Ellen G. White order to research and write his views for sponses to each section of the have always held. What happened in presentation to a study committee to be manuscript. Thus, besides the verbal re 1844, according to his view, was the set up by the General Conference. sponses during the meetings, there were raising up of the Adventist people to On December 20, 1979, the Adventist those who offered their critiques in writ proclaim the gospel in its fullness so that Review published the announcement that ing prior to each session. As Dr. Ford all who hear will be judged by their re Dr. Ford was to be given a six-month wrote the final draft of his document, we sponse to that gospel message. The tra leave of absence to do research for a hoped he would take into consideration ditional Adventist understanding of position paper on the sanctuary doctrine. at least some of the suggestions offered. 1844, with its change of ministry by The plan included the presentation of his But when the final manuscript came out, Christ from the holy place to the Most views to a broad-based committee of it was a definite disappointment to find Holy Place of the heavenly sanctuary, Bible scholars, teachers, and denomina that there was no apparent change in any Dr. Ford characterizes as a doctrine tional leaders who would meet with Dr. theological position. In other words, based on shifting geography or a mov Ford periodically to see whether perhaps after meeting with Des for approxi able throne of God. some Biblical evidence had been over mately fifty hours, during which time To back up his position, he quoted looked that would require attention by numerous suggestions both spoken and some Ellen White references that in his the denomination. written were shared with him, the com view clearly teach that Christ went Dr. Ford and his wife, Gill (later mittee was unable to find any evidence "straight into the Most Holy Place" at joined by their son Luke), moved to that he had accepted a single suggestion. His ascension. When these quotations Washington, where the General Confer In fact, in some instances, instead of were later subjected to careful study, it ence put an office at his disposal, along accepting suggested changes, Des added was felt by some that he had used them with such facilities as the White Estate, extra pages to his document to give ad out of context and in contradiction to the Archives, and secretarial help. Dur ditional arguments for his original posi Ellen White©s forthright position as ing the first six months of 1980 he pro tion. Frankly, this attitude mystified Ministry, October/1980 more than one of the committee mem Sunday evening, August 10, Neal C. that it felt needed changing. He made it bers. In all honesty I must state that Wilson, president of the General Con clear that Dr. Ford©s manuscript is his Des©s unchangeable and inflexible stand ference, gave a cordial welcome to all work and does not necessarily reflect the on every position, major or minor, delegates. He observed that in spite of a guiding committee©s views. He also seemed to give the impression of an atti large attendance with representatives stated that there were areas in Dr. Ford©s tude of inerrancy. This is especially true from all parts of the globe, some restric manuscript that needed continuing when I consider the way suggestions tions had to be placed on invitations to study. Dr. Hammill testified to the fact were made to him. No attack, no argu attend this historic committee meeting. that he had long been aware of certain mentation, no arm twisting, and no co He pointed out that some members were problems in the areas under considera ercion occurred to motivate one to be unable to attend for sickness or other tion. Some he had studied through to his come stubborn and unyielding. Because reasons (of the 125 who were appointed satisfaction; on others he was willing to of my friendship with Des, and because to serve, 114 attended). Pastor Wilson wait for more light. "It is not a light of my background as an evangelist, I pointed out that many faithful church matter," he declared, "to deal with basic probably came across as the most vocal members were fasting and praying for doctrines of the church." in the committee session in terms of God©s guidance during this special meet The president then extended a wel attempting to reason with him person ing. In introducing the work of the com come to Dr. Ford and his wife, Gill, who ally. But my scholarly brethren on the mittee he remarked that we in attend was present. He also declared that Dr. committee used such tact and academic ance should examine ourselves and ask Ford was not on trial, but that his ideas expertise in pointing out suggested for a special outpouring of the Holy were. He also made it clear that Dr. Ford changes, that I felt Des would surely Spirit. He spoke of the fact that there was not a member of the committee. The yield at least in certain rather insignifi were some who felt that the meeting was president stated that it was his wish that cant points. But alas, nothing was unnecessary and others who felt it was the group would reach decisions on cer yielded. dangerous for the church to enter into tain issues. This was not intended to be Following the three meetings of the such a discussion. He also stated that an open-ended meeting. He wanted to guidance committee with Dr. Ford, ma never had a comparable meeting been know what was central and what was terials were sent to a large committee of held in the history of the church; prior peripheral. He then stated, "I want you 125 individuals who had been appointed doctrinal challenges had been handled to be honest and say what you think. previously to review the final draft of his through smaller study groups. You have immunity in this meeting! I document. In preparation for the meet The president outlined in some detail urge you to be responsible individuals, ing of this committee, copies of Dr. the background of the situation that was since some of you will be quoted or Ford©s document of almost 1,000 pages, now culminating in the Glacier View misquoted. I also want to make it clear as well as other materials relating to Sanctuary Review meeting. He reported that the church is not searching for a questions he had raised, were mailed to on the formation of a small guiding position and that the church is not on each member about the first of July. AH committee of fourteen individuals to as trial. The burden of proof is for others to committee members were urged to give sist Dr. Ford in his research and called prove that we are wrong. Theologians ample and careful study of each docu on Dr. Richard Hammill to give a report. are partners with us. They alone do not ment. Dr. Hammill reported that the guiding make the church©s decisions in the area The committee met August 10-15 at committee was formed, not to force its of doctrine and theology." He also the Colorado Conference©s Glacier View views on Dr. Ford, but to provide for an pointed out that articles appearing in the Youth Camp nestled 9,000 feet high in exchange of ideas and to help Dr. Ford Adventist Review prior to the meeting did the Rockies. In his opening address on by pointing out areas in his document not constitute a calculated strategy. The

Questions studied and tament? 2. What is the relation of nisdaq to answered by the Sanctuary D. Does the New Testament indicate the context of Daniel 8? the likelihood of a first-century return of 3. Can nisdaq be applied to the serv Review Committee Christ? ices of the Day of Atonement and to the E. Is the year-day principle a Biblical cleansing of the heavenly sanctuary be teaching? ginning in 1844? Monday, August 11, 1980 F. Do the time prophecies of Daniel B. What relationships are there be The Nature of Prophecy contain conditional elements or are they tween Daniel 8 and Daniel 7 and 9? A. Could all of the Old Testament exclusively unconditional? C. What are the interrelationships of prophecies have been fulfilled within the G. To what extent do the prophecies Daniel 8 with Leviticus 16 and Hebrews time of the covenant with Israel, i.e., by of Daniel permit application to multiple 8 and 9? the time of the first advent of Christ? If situations or fulfillments? D. Where does the Bible teach that in so, what effect does this have on our the services of the Hebrew sanctuary the interpretation of the time prophecies of Tuesday, August 12 offering of a sacrificial animal with con Daniel? The Cleansing of the Sanctuary and the fession of sin transferred sin to the B. Does the Old Testament set forth Investigative Judgment—1 sanctuary and defiled it? the two advents of Christ separated by A. What are the implications of the an interim of many years? linguistic and contextual factors of Dan Wednesday, August 13 C. Is the New Testament church pre iel 8? The Cleansing of the Sanctuary and the dicted or acknowledged in the Old Tes 1. What is the meaning of nisdaq? Investigative Judgment—2 Review editors did what was expected of tained an interview with an Adventist mittee©s attitude toward the doctrinal them by leadership. "We would expect theologian who stated, "The big issue of positions being discussed. articles that would uphold the position the ©80©s is the role of the Spirit of From Monday through Thursday the the church holds. We do not expect the Prophecy in the church." Pastor Wilson daily format was the same. The commit Adventist Review to give equal time to suggested that perhaps the committee tee divided into seven groups of approx positions opposed to the beliefs of the should reorder the subjects that it would imately sixteen members each, each de church, or to new light until it has been be discussing and move the items re signed to contain a cross section of cleared by other groups." garding Ellen G. White earlier in the church workers. A sprinkling of schol He included in his remarks a brief week. In his concluding remarks, Pastor ars, teachers, pastors, administrators, background of the Daniel Committee, Wilson reassured the minds of the com and others were in each study group. which had been appointed by the Gen mittee members with the promise of Work began at 8:30 A.M. and continued eral Conference back in 1961. Surviving God©s guidance in Psalm 32:8: "T will until noon. For three and a half hours, members of that committee had been instruct thee and teach thee in the way delegates together studied the Bible, invited to attend the present review which thou shall go: I will guide thee prayed, asked questions, and suggested committee. A report of the Daniel Com with mine eye.©" answers. The study questions were in mittee had been given to the General On Sunday evening a questionnaire of four areas: The Nature of Prophecy; The Conference officers in 1966 and placed in twenty-one multiple-choice questions Cleansing of the Sanctuary and the In a confidential file. Pastor Wilson stated related to the subjects under discussion vestigative Judgment in the Old Testa that he had read this report himself for was distributed to help leadership know ment; The Cleansing of the Sanctuary the first time eight months ago. He where the group stood on the various and the Investigative Judgment in the pointed out that although some had points. The same questionnaire was New Testament; and The Role of the questioned why the report was not made given again on Thursday to ascertain Ellen G. White Writings in Doctrinal available, it had been felt best not to do whether any shift had taken place in the Matters. All groups studied and an so because it was not a unanimous report thinking of the delegates. Not every swered the same questions each day. and therefore to release it would not be question showed the same progression, (See below for a complete list of topics in the interest of unity. Thus the prob but in general a pattern emerged that and questions.) Each group selected a lems it dealt with continued to fester. strongly endorsed the church©s funda secretary who recorded the consensus Certain ideas from the 1961 committee mental beliefs regarding Christ©s min reached on each question. had spread and been discussed, creating istry in the heavenly sanctuary and the These morning study sessions were a rather unhealthy situation. The presi gift of prophecy in the church. At the precious and outstanding, setting the dent pointed out, in contrast, that the end of the week there was a shift in the tone for the day. The uninhibited dis document distributed to the review general direction of an even stronger cussion, the praying together, and the committee had been widely circulated, support for our fundamental beliefs. fellowship were both delightful and im with pirated copies being offered for sale Two factors make a precise comparison pressive. Many expressed the earnest even though it was intended for the impossible: the respondent group was hope that this format be followed in fu study of the committee only. not identical, because of a few late ar ture Bible conferences and that such The president next stated that the role rivals and early departures; and some Bible conferences be conducted on a and authority of Ellen G. White in doc respondents to the first survey failed to regular basis. The secretaries of the trinal matters is really one of the basic notice the fifth page of questions. How morning study groups read their reports problems we face a critical point. He ever, it is fair to state that the surveys in the afternoon plenary sessions. There noted that one of the union papers con gave a general idea of the review com was remarkable unanimity, and one

A. What is the meaning of "within the B. Is the authority of Ellen G. White ance and upbuilding, and as divinely veil" of Hebrews 6:19, 20, and 10:19, sufficient to establish a doctrine of the given direction for the conduct of the 20? church if there is not explicit Biblical work of the church? B. Does the book of Hebrews teach support for it? D. Does the Ellen G. White statement that there are two phases of Christ©s C. What did Ellen G. White mean "... there is need of a return to the great ministry in the heavenly sanctuary? when she said that her writings were a Protestant principle the Bible, and the C. What is the meaning of Hebrews "lesser light" to the Bible (Review and Bible only, as the rule of faith and duty" 9:23? Herald, Jan. 20, 1903)? Do her admoni (The Great Controversy, pp. 204, 205) D. Is there support in the book of tions that the testimonies "should not be indicate that we should at this present Revelation for our teaching on the in carried to the front," that all are to meeting make our decisions on the doc vestigative judgment? "prove their positions from the Scrip trinal questions that have been raised E. What is the meaning of "judg tures" (Evangelism, p. 256), and "The only on the basis of explicit and agreed- ment" in Revelation 14:7? Spirit was not given nor can It ever be on teaching of the Bible? bestowed to supersede the Bible; for E. Is the Ellen G. White hermeneutic Thursday, August 14 the Scriptures explicitly state that the relative to the investigative judgment The Role of the Ellen G. White Writings word of God is the standard by which all still valid? Was her exegesis of the para in Doctrinal Matters teaching and experience must be tested" ble of the ten virgins in The Great Con A. What is the authority of the writ (The Great Controversy, p. vii) mean that troversy, pages 393, 394, 400-403, a ings of Ellen G. White in the interpreta her writings are "pastoral" in nature and proper basis for supporting a Biblical tion of the Bible? are to be used mainly for spiritual guid doctrine?

Ministry, October/1980 could not help sensing that the Holy day evening ©©Theological doctrinal belief. The Sanctuary Review Spirit was leading in our conclusions. Implications," by Dr. Fritz Guy; (c) Committee ended its work shortly after Leadership made a serious attempt to Wednesday evening "Pioneers, Pan noon on Friday, August 15. Only divorce the issues from a personality. theists, and Progressives: A. F. Bal- Heaven knows the deepest thoughts and For this reason the original format of the lenger and Divergent Paths to the Sanc desires of those who boarded home- meetings did not include time for Dr. tuary," by Bert Haloviak, and a synop bound planes that peaceful preparation Ford to speak. Objectivity was a stated sis of doctoral research studies by Roy day. goal. However, a few delegates re Adams; (d) Thursday evening no for quested leadership to give Dr. Ford time mal meeting. At 4:00 P.M. on Friday, August 15, to answer questions from the floor. They During the week certain smaller com after the Sanctuary Review Committee felt that if he were not permitted to de mittees were also put into operation. had officially ended its work, a group of fend his work personally, some church (See page 24 for a listing.) First, a small nine individuals held an informal meet members and leaders might misunder committee synthesized all seven of the ing with Dr. Ford and his wife. No tape stand. reports given by the secretaries of the recording was made of this meeting, but For this reason, and because a number morning study. Its work produced the I made copious notes that along with of the members of the Sanctuary Review consensus statement "Christ in the other input from committee members Committee had not previously had the Heavenly Sanctuary" (see page 16). An form the basis of these remarks. Neal opportunity to meet or hear Dr. Ford other small committee prepared the Wilson, president of the General Con personally, an hour or more was set statement "The Role of the Ellen G. ference, chaired the meeting. Others aside at the end of the Tuesday, White Writings in Doctrinal Matters" present were: Ralph Thompson, General Wednesday, and Thursday plenary ses (see page 19). Finally, a third committee Conference secretary; Francis Wernick, sions for Dr. Ford to clarify his views prepared a statement dealing with some General Conference vice-president; C. and answer questions. (Inaccurate major points of difference between Dr. E. Bradford, vice-president of the Gen rumors inevitably began flying immedi Ford©s position as stated in his docu eral Conference for North America; ately following the Glacier View meet ment and the church©s position as found Keith Parmenter, president of the Aus ing, and continue to circulate. An exam in the statement of "Fundamental Be tralasian Division; Charles Hirsch, Gen ple is the letter one organization sent to liefs" voted at Dallas and expanded by eral Conference Education Department its mailing list stating that the General the consensus statement. This document director; Duncan Eva, retired General Conference president refused requests came to be referred to as the Ten-Point Conference vice-president on special as by delegates that Dr. Ford be permitted Document (see page 20). A twenty-eight signment for the president; A. N. Duffy, to speak to the group, and he was per member screening committee examined, Australasian Division Ministerial Asso mitted to do so only when the issue was discussed, and approved documents ciation secretary; and J. R. Spangler, raised on the floor of the conference and prepared by the smaller committees. General Conference Ministerial Associ an affirmative vote was taken! This re On Friday morning, August 15, the ation secretary. port is pure fabrication; no such vote plenary session met to consider the con Mrs. Ford was not present for the was taken; the issue never reached the sensus statement "Christ in the Heav beginning of the meeting; however, she floor because provision was promptly enly Sanctuary" and the statement "The came in later. Pastor Wilson opened the made for Dr. Ford to speak following the Role of the Ellen G. White Writings in meeting, which lasted a little more than suggestion by several committee mem Doctrinal Matters." Both papers were three hours, by stating that he felt bad bers. This same letter also inaccurately distributed, read, discussed, and ap about having such a meeting. He stated reported an "impassioned presentation" proved by the entire committee. The kindly that it was impossible for the by Pastor R. H. Pierson. The fact is that Ten-Point Document outlining major church to agree with a number of the Pastor Pierson, being unable to attend differences between the church©s posi doctrinal points advocated by Dr. Ford the meeting, was not even present!) tion and that of Dr. Ford was read to the in his document. He referred to the fact Perhaps the most poignant moments plenary session, but it was neither dis that the Sabbath was to begin in a few during the entire session were these oc tributed nor voted on. Leadership hours, and expressed the hope that re casions when Dr. Ford fielded questions. wanted to give Dr. Ford an opportunity flection on this coming day of rest would Some delegates made public, emotional to read this document to make certain his enable Dr. Ford to reach some conclu appeals for him to yield some of his views were rightly represented before it sions that would be helpful to the doctrinal positions. Others made forth was duplicated and circulated. church. right challenges to his theology. How In concluding this part of the report, I Following an earnest prayer by Dr. ever, all participants maintained a spirit can only say that this week of meetings Charles Hirsch, Pastor Wilson outlined of Christian composure and calm, in was for me one of tremendously mixed three major problem areas: (1) attitude; spite of reports to the contrary. Never emotions, a strong mingling of joys and (2) judgment; and (3) theology. theless, some felt that it might have been sorrows. Both the low and the high notes Regarding attitude, he pointed out to better if the original plan of dealing ex of our emotional keyboards were played Dr. Ford that it was difficult for the clusively with Dr. Ford©s document had daily. The magnificent mountain envi church to help him unless there was a been followed. ronment brought inspiration. The Chris willingness on his part to accept counsel. At the evening sessions various papers tian fellowship brought enjoyment. The If he considers himself to be the final were presented, followed in some cases deepest concern, of course, was for Des authority, ever the teacher and never the by discussion. The topics covered during and his family. Every prayer group I learner, the problem is aggravated, and these sessions were as follows: (a) Mon participated in included special pleas to the church finds it extremely difficult not day evening "Daniel and the Judg our heavenly Father to send His Spirit in only to deal with him but to understand ment," by Dr. William Shea; (b) Tues to unify all of us in these crucial areas of him. He then mentioned Dr. Ford©s charisma and how this quality causes ternoon questioned him regarding his wife did not need any time to think over people to rally about him regardless of position on the role of Ellen G. White in their response to the letter that was just the Tightness or wrongness of his doctri interpreting Scripture in the area of the read to them, he said. They had already nal positions. He referred to his influ sanctuary. Dr. Ford replied, in effect, talked over the matter. He felt we had ence on young people, which could that the statement of "Fundamental Be made it easy for him to answer, he said, cause them to feel that he was the sole liefs" voted by the church at Dallas but he could not conscientiously agree to person who could lead the church out of showed a very definite shift away from the requests made in the letter. Again he what some see as a theological morass. Ellen White©s interpretation in the area expressed his regret and sorrow for the Turning to the second point, that of of the sanctuary. He declared that the trouble he had brought to leadership. He judgment, Pastor Wilson referred to Dr. statement on the sanctuary voted at ventured the opinion that the relation Ford©s many gifts his seemingly pho Dallas says nothing about two apart ship between himself and the church was tographic memory and his ability to ments in the heavenly sanctuary. He not greatly sundered and declared he communicate readily. With such gifts he professed to be able to feel very com would do what he could to prevent rup has been of great help to the church, but fortable preaching under the umbrella ture. He stated that he understood what he could have been of much greater help of the consensus paper just voted at had been written but that he could not had he always exercised more careful Glacier View. In his opinion that paper accept the conditions set forth. judgment. It is easy to make statements, showed a definite shift away from Ellen Pastor Wilson asked, "How far can he told Dr. Ford, set things in motion, White©s interpretations of the sanctuary. you go?" and then step back and claim there is He said that the church had moved con Des replied that he believed he could nothing that can be done. As a result of siderably from its past position toward still be a blessing to the church, but that such action resulting from poor judg his direction, and that in a few years the he could never be a blessing if he went ment, a crisis has been produced in the church will eventually come to see things against his conscience. He expressed lives of certain individuals. as he does. again his sorrow for the trouble he had Regarding theology, the third point, he Another member of the group asked caused, and reaffirmed his willingness to gave Dr. Ford the background of the him whether he was aware that quite a write an article stating so for the Ad small committee and its work on the number of young workers who were ventist Review. He stated further that the Ten-Point Document dealing with the trained by him at Avondale College in brethren had done the right thing, and major differences between Ford©s posi Australia say that if Dr. Ford leaves the that he didn©t blame them for what they tion and that of the church. He told Ford Adventist Church, they too will leave. were doing. that the church wanted to be fair by Des replied that he was aware of this and Dr. Ford was then asked whether his showing him this document prior to its that he had no plans to leave the Ad doctrinal positions were more than ten publication to make sure his positions ventist Church. Both he and his wife, he tative, to which he responded that the were correctly represented. The chair said, were aware of this feeling among brethren had made tremendous progress man expressed to Dr. Ford the hope that some younger workers and that this in the past few days and that the after reading this document he would made them sad. He stated several times church©s position was closer to his than admit that his positions were tentative. that he would be willing to write a state it had ever been before. He expressed He then handed the Ten-Point Docu ment for the Adventist Review and the the thought that if we have come this far ment to Dr. Ford, who, after reading it, Australasian Record urging such in four days, imagine how far the church stated that with the exception of points workers not to leave the church. will go in four years in changing its posi one and four, it was a fair presentation Several appeals were made to Dr. tion. of his position. It is understandable why Ford along the following lines "Please Mrs. Ford was present during the lat Dr. Ford objected to number one, since come with us, Des. For the sake of the ter part of the meeting and was given it questioned his methodology in the use church and its people and for your own opportunity to speak. She expressed her of references and sources. See pages 60 sake. Your ministry is of great value to feelings concerning the entire situation to 63 for several examples substantiating the church." and referred to both positive and nega this criticism as illustrated by Dr. Ford©s At one point, Pastor Parmenter, presi tive aspects of the treatment they had use of Ellen White sources. dent of the Australasian Division, gave a received by the church and by individu Dr. Ford also took mild exception to tentative outline of the procedures he als. She defended her husband©s theo point number 4 as an incomplete reflec was suggesting to the division for the logical positions and his loyalty to the tion of his views. He was asked to sup handling of the situation. He read to Des church. She spoke of malicious opposi plement this statement, which he did. and the group a handwritten letter con tion, as well as friendliness and help. After incorporating his suggestions on taining four propositions for his consid The meeting concluded with Pastor this point the next week, I read the eration and response. This letter was Parmenter restating several of the prop statement to him on the telephone back eventually put into typewritten form and ositions in his letter that Des would need in Washington and asked whether it now given to Des. to consider and respond to. Des replied rightly represented his views. He ex Following the reading of the letter, that he realized leadership must take a pressed satisfaction with the point as strong appeals were made by both Pas stand and that regardless of the outcome amended and said that the document as a tors Parmenter and Wilson urging Des to he would neither be bitter nor complain. whole was a very fair and representative pray about the matter, to think it through Many of the group appealed to Des not statement of his position, but that, of carefully, and not to be hasty in answer to make a decision that evening. The course, he still had a question about the ing. They advised him to take all the time appeals almost constituted pressure on first point. he needed. Des, however, responded the Fords to hold in abeyance any deci Several members of the informal immediately that he must be true to his sion at that moment. They finally re group meeting with Dr. Ford Friday af conscience. He could not lie. He and his quested the group to cease their urging Ministry, October/1980 for a delay in a decision. They had made A certain indescribable sadness hung King of kings. Decisions were made that a decision. over this meeting. All present exhibited day, perhaps decisions that only recon It is most unfortunate that rumors the spirit of Christ in their comments. A firmed previous ones, but decisions nev have circulated that the brethren asked quiet, conversational tone pervaded the ertheless that will reach far beyond to for Dr. Ford©s credentials during this words of all who spoke. A spirit of sym morrow, far beyond the months and meeting. The exact opposite was true! pathy, as well as concern, could be al years to come, to that time we call eter He was urged not to make any decision, most physically felt. In closing, as we nity. but to pray earnestly about the matter stood around the tables in the form of a As we quietly shook hands with the and take time to think things through. No square and a benediction was offered, Fords, more than one pair of eyes deadlines were set. No credentials were minds undoubtedly probed the future (as needed wiping and that statement in asked for. No statement was submitted mine did) to that day when the secrets of cluded my eyes. to him for signing. men©s hearts will be revealed before the J.R.S.

3. That because your special views on the sanctuary doctrine and related areas Parmenter-Ford are so widely known you will indicate your willingness to acknowledge pub licly that your PUC lecture and recent correspondence manuscript do present some areas of doctrine that are out of harmony with the 148©Fox Valley Road Adventist Church, believing that they pillars of our faith, and these will be held Wahroonga, N.W.S., Australia can be adequately supported by the in abeyance and not discussed unless at August 15, 1980 Bible and the Spirit of Prophecy. The some time in the future they might be same committee, however, finds your found compatible with the positions and manuscript presenting several positions beliefs of the Seventh-day Adventist Dear Des, that are at variance with the presently Church? It gives me no pleasure to address this held fundamental doctrines of the 4. That you are prepared to cooperate letter to you. In fact I am deeply grieved church. It would seem to us that you are with the church by pen, voice, and in to think that you as a personal friend of still challenging the pillars of our faith fluence to restore confidence in the mine over many years should find your particularly in the area of the doctrine of "Fundamental Beliefs" of the church self in your present position. I do have a the sanctuary and the role of the Spirit of with a desire to restore unity in Christ responsibility, however, which I©m sure Prophecy. and His church? That to this end you will you recognize, to place certain matters Our real concern now is to know endeavor as a minister of the Seventh- before you, so that I can convey your whether you feel you could be in error in day Adventist Church to do what you response to the Avondale Board and Di some of these problem areas, and can to protect the fundamental beliefs of vision Committee. whether you are willing to yield to the the church from internal and external Since your lecture to the Forum at judgment and counsel of your brethren attack and develop an atmosphere of PUC in October, 1979, in which it was and hold in suspense your particular unity, of faith, doctrine, and practice? considered you took issue with certain views which are at variance with the Des, I know you are a man of integ fundamental beliefs of the church, you established "Fundamental Beliefs" of rity. There is no desire on my part to have been given more than six months to the church as indicated in the attached force or coerce you to go against your prepare a carefully documented state document. What we really need to know, conscience. I believe in religious free ment of your present doctrinal position. Des, Is there any shift in your position? dom. However, while you are being This manuscript in which you deal with Are you willing to state clearly and pre supported by the tithe of the Seventh- vital areas of the sanctuary truth, the cisely in written form: day Adventist Church, we do not believe role of Ellen White, and related areas 1. That you are willing to acknowl it is too much to ask for an indication has now been completed. You, of edge that there are several points in your from you that you will henceforth course, are aware that a specially ap present position on the doctrine of the uphold and teach, preach, and write in pointed committee of 120 people repre sanctuary and related areas and the role harmony with the fundamental beliefs senting Bible scholars, educators, pas of Ellen White that are out of harmony which represent the pillars of our faith. tors, administrators, and representatives with the "Fundamental Beliefs" of the Our great desire is to see you pre from the world church met at Glacier church as indicated in the attached served for the ministry. But for us to View Camp in Colorado August 10-15, paper and that in counsel with your help you, there must be some coopera 1980, to study and evaluate your doctri brethren you are prepared to suspend tion on your part. We earnestly pray that nal position as revealed in the above these views in harmony with Spirit of you will be able in all good conscience to document. At this meeting you were Prophecy counsel and make a public find it in your heart to respond to this given opportunity to make statements statement to this effect? letter positively. We await your reply and respond to questions. 2. That from henceforth your teach with real concern for you, and deep love You are now aware that the above ing and preaching will be in harmony as your friend and brother in Christ. committee has reached a consensus ex with the "Fundamental Beliefs" of the Yours very sincerely, pressing confidence in the "Fundamen church as voted in session at Dallas in K. S. Parmenter, President tal Beliefs" held by the Seventh-day April, 1980? Australasian Division

10 Pastor K. S. Parmenter, President the brethren continue to study, I will P.S. The key points referred to from Australasian Division of SDA refrain from teaching and preaching on above, which for the first time have now Wahroonga, N.S.W., Australia the sanctuary in any area that might appeared in our own press, include the August 26, 1980 bring confusion and misunderstanding. following: I have confidence in the leadership of Dear Brother Parmenter, the church and wish to give my brethren I deeply appreciate your letter of Au loyal and intelligent support. I greatly 1. It is the little horn, and not the sins gust 15 and the graciousness with which appreciate the spirit of openness so of the saints, which defiles the sanctu it softens certain conditions verbally ex manifest at Glacier View and our resolve ary. pressed by you on August 15. In har to continue the study so well begun 2. The cleansing of Daniel 8:14 has mony with that spirit I wish to do all I there. I love this church and wish to see to do with restoring the damage done not can in good conscience to support the it fulfil! the great purpose for which a by the saints but by the little horn. church I love and for which I have la divine providence brought it into exist 3. The meaning of the key verb in bored these thirty years. ence. Daniel 8:14 is not basically "cleanse," I sincerely regret the sorrow I have If this letter is used in a public way it but justify, vindicate, restore. brought to many by acceding to the re should be used in full, or not at all, in 4. There is no obvious verbal link quest of my fellow teachers at PUC in order to make two points clear to all. between Daniel 8 and Leviticus 16. speaking on the topic of their choice in First, I am set for the defense of the 5. The year-day principle is not ex their Forum of October 27, 1979. 1 real body of Christ, and I am willing to do all plicit in Scripture. ize that both that address and my sanc I can to support it in good conscience 6. Hebrews 9 does draw on the Day tuary manuscript conflict with our and to refrain from causing it any hurt of Atonement to illustrate that which "Fundamental Beliefs" statement on whatsoever. Secondly, I cannot com Christ did by His sacrifice. Daniel 8:14 as commonly understood. promise in my understanding of the doc 7. "Within the veil" applies to the May I state clearly, however, that I am trinal issues. Inasmuch as the Adventist second veil, not the first, and points to now, and always have been, in the fullest Review has now published to the church access to the Most Holy Place. harmony with the main doctrinal posi and the world acknowledgments of the 8. Hebrews does not teach a two- tions of our church set forth in the accuracy of certain key points of my apartment ministry (or two phases). "Statement of Fundamental Beliefs" as sanctuary MS (see postscript), to with 9. Christ, not the Father, is the great voted in Dallas in April this year. The draw such would be to repudiate the Judge in the final judgment. differences to which you refer relate to consensus statement and bring confu 10. We should not speak of our accepted sanctuary views in contrast sion confounded. May the Lord bless Lord©s heavenly ministry in terms of with my sanctuary manuscript and Oc and guide us as we strive unitedly for the apartments. tober 27 presentation. Here, indeed, blessing of His people. 11. The N.T. viewed the second ad there is a clear divergence of under With warmest personal regards, vent as imminent in its day. standing. Sincerely your brother in Christ, 12. Sacrificial blood purifies rather I appreciate more than words can ex Desmond Ford than defiles. press the tremendous effort the church has made to establish a unity in our understanding of the sanctuary message entrusted to us by God. The Glacier View meetings were marked by earnest September 1, 1980 doctrine. This she affirmed repeatedly, ness and sweet Christian fellowship. I and I gladly concur. am greatly encouraged by the consensus On the other matter, neither I nor my statement, "Christ in the Heavenly Dear Brother Parmenter, wife have any relationship with critics of Sanctuary," and the honest, frank ac There were two items to which I this church, which would be disloyalty to knowledgments it makes. In harmony should have made reference in last the body of Christ. Despite accusations, with its essence, as I understand it, I can week©s letter one, my relationship to we have never been a channel of "in- gladly teach and preach such to the same the Spirit of Prophecy, and the other house" matters to such. We are well extent as the majority of my fellow supposed collusion with those critical of aware that much GC committee material teachers present at Glacier View. the church. is "leaked" to the outside, but it has not I take this opportunity to declare that I I believe that E. G. White was en been through us. The limit of my sharing have pledged myself to seek and to fos trusted with the gift of prophecy, a spe of information with any "outside" has ter, to defend and to preserve that unity cial messenger to this people. My sanc been the statement that the task on in the church for which Christ prayed so tuary MS 602-641 summarizes this which I was working was not a novel earnestly. As I have always sought to conviction. See particularly from 631 one, but one engaged upon by other men recognize the human weaknesses to onwards, which is a polemic against well known to us such as W. W. Prescott which I, with all others, am subject, I those who wish to reject E. G. White. and L. E. Froom. In view of the materi admit that in the solutions I have offered However, from 1887 to the present, our als circulated by Walter Rea on Prescott to our sanctuary problems I could be official statements regarding the nature and certain nontraditional presentations wrong. I therefore accept the counsel of of her inspiration deny inerrancy and I to be found in Froom such information my brethren and God©s messenger (to fully agree with my brethren on that was hardly top-secret. which counsel I earnestly wish to re matter. As an inspired leader she has and With warmest of regards, spond positively) to keep to myself the does teach the flock, but never are her Sincerely your brother, views that have brought perplexity. As writings to be made the sole basis of Desmond Ford Ministry, October/1980 11 Appraisal of Parmenter-Ford correspondence

Dr. Ford©s replies to the questions process, through eons of time, produced Fortunately, on this matter Dr. Ford asked in Pastor Parmenter©s August 15 what Seventh-day Adventist Creation- has not relied on "in essence" ambigui letter to him can be analyzed by the ists believe happened in six literal days. ties. As a postscript to his August 26, reader (see p. 10). However, some major Any Christian would subscribe to the 1980, letter to Pastor Parmenter, he enu observations, particularly of the twelve doctrine of baptism "in essence." But merates "twelve key points" of agree points Dr. Ford makes as a postscript to certainly all Christians would not sub ment between his manuscript and the his first reply, seem in order. scribe to adult baptism by immersion as consensus statement (see below). In Dr. Ford©s letter is not a clear, concise the only proper mode. Christians with fact, however, the "agreement" appears answer to the questions asked by Pastor widely divergent practices can agree "in to exist only in Dr. Ford©s perception, as Parmenter, It contains qualified answers, essence." After having caused the we shall see. ambiguities, and reservations that could church to expend scores of thousands of Evaluation of the "twelve key very easily become the basis of conflict dollars in meeting his views, not to men points": in the future. tion the thousands of man-hours spent, 1. "It is the little horn, and not the sins of In his response he initially admits that and after having caused confusion to the saints, which defiles the sanctuary." he could be wrong in his proposed solu many of his students and other listeners, This view of Dr. Ford is not supported tions to the so-called "sanctuary prob Dr. Ford surely owes his brethren by the consensus statement ("Christ in lem" and he is willing to be silent on the something more than a nebulous state the Heavenly Sanctuary," Section IV). disputed areas. As to his views regarding ment of agreement "in essence" ... "as There it is asserted that (1) "we believe the role of Ellen White, he does not feel I understand it." What has been at issue that our historic interpretation of Daniel that they are out of harmony with the is precisely the views Dr. Ford has ad 8:14 is valid" (the heavenly sanctuary is Dallas statement of "Fundamental Be vanced of his understanding of the "es to be cleansed from the sins of the pro liefs." When asked to preach and teach sence" of the sanctuary doctrine and the fessed people of God); (2) "the work of in harmony with the church©s funda place of Ellen White in reinforcing doc divine judgment that issues from the mental beliefs, he answers only that he trine. heavenly sanctuary has two aspects: can affirm the consensus statement Further, it is not enough to assert fi One centers in God©s people on earth; "Christ in the Heavenly Sanctuary," delity to the "same extent" as "the ma the other involves the whole universe"; which is not the official statement of the jority of my fellow teachers at Glacier (3) Daniel 8:14 and Leviticus 16 are re church©s "Fundamental Beliefs." The View." Dr. Ford©s fellow teachers at lated by "their parallel ideas of rectify official position he can proclaim only in Glacier View, whatever the personal ing the sanctuary from the effects of "essence" as he understands it to the questions of some, have not created a sin"; (4) Daniel 8:14 "denotes the rever same extent as the majority of his fellow problem for the church through public sal of the evil, caused by the power teachers at Glacier View. espousal of their views. Nor are his fel symbolized by the ©little horn,©" which To assert agreement in essence, how low teachers on record as supporting "casts down the place of the sanctuary ever, leaves a very large loophole in anything other than the document voted (Dan. 8:11) and thus occasions the need deed. Any reader who has tried to collect by the conference, a document that is for its restoration or purification." And a debt from someone who says, "I based on, and includes, the church©s because the "little horn" power is on agree, in principle (or in essence), that I historic statement of belief in the very earth and the sanctuary is in heaven, owe you the money," knows that a fol points he challenges. His colleagues at Adventists have understood that the lowing "but" will make collection of the Glacier View, whatever their sympathies conflict has cosmic as well as historical alleged debt highly unlikely. The ques and understandings of Daniel 8:14, significance. As the consensus statement tion is, How far can one go in subscrib clearly recognized that Dr. Ford©s views asserts, "We may see how the restora ing "in essence" to any scriptural con are not in harmony with the church©s tion of the heavenly sanctuary corre cept of doctrinal position? Is it sufficient official position as voted at Dallas. sponds to and is a reversal of the to say that we agree to a particular point What, then, of his assertion that the earthly activity of the ©little horn.© " "in essence"? The Christian progressive Glacier View consensus statement ac The consensus statement therefore Creationist can accept the Creation ac knowledges the accuracy of his manu upholds the historic position of the Sev count of Genesis "in essence." He be script©s main points, and that to repudi enth-day Adventist Church on Daniel lieves that God brought material into ex ate the manuscript would be to repudiate 8:14, while at the same time focusing on istence, but that the evolutionary the views of the consensus statement? the restoration of the heavenly sanctuary

12 from the attacks of the little horn. Be position, which sees a connection be evening, for the people of Israel (Lev. cause this little-horn power is an apos tween Daniel 8:14 and Leviticus 16 on 6:8-13). We read also of several types of tate Christian power, it is also under the basis of the idea of "cleansing" in individual offerings to express confes scrutiny during the cleansing of the relation to the sanctuary. Rather, the sion, thanksgiving, and consecration sanctuary. It is therefore incorrect to statement emphasizes the relationship of (chaps. 1-7). And the climax of the whole conclude that "it is the little horn, and these two passages because of "their system of sacrifices, the Day of Atone not the sins of the saints, which denies parallelism of ideas" as expressed in the ment, is described in detail (chap. 16). the sanctuary." In fact, the consensus concept of the Day of Atonement ritual "The book of Hebrews compares and statement does not specifically deal with (Leviticus 16) and the cleansing of the contrasts these services with the sacri the defilement of the sanctuary. In no sanctuary (Dan. 8:14). Leviticus 16 re fice of Jesus Christ on Calvary (chaps. way does the statement exclude defile veals that the rectifying of the earthly 9:1-10:22). It argues that by His once- ment of the sanctuary by the sins of sanctuary from the effects of sins took for-all death Jesus accomplished what God©s professed people. place on the Day of Atonement, when Israel©s repeated offerings could never 2. "The cleansing of Dan. 8:14 has to do the sanctuary was cleansed from the sins achieve. He is the reality symbolized by with restoring the damage done not by the of God©s professed people. On the basis the Day of Atonement sacrifices, as by saints but by the little horn." of the parallelism of ideas it can be said all the ancient services." It also men This view is contrary to Section IV of that the cleansing of the heavenly sanc tions that the Old Testament sacrifices "Christ in the Heavenly Sanctuary." tuary in Daniel 8:14 has to take place on were " ©imperfect© that is, incom Although the consensus statement refers the antitypical day of atonement, when plete, unable to make a final end of sin in several instances to the activity of the the sanctuary is to be cleansed from the (chap. 9:9). The very repetition of the little horn in relation to the restoration of sins of God©s professed people. The sacrifices signified their inadequacy the heavenly sanctuary, the validity of consensus statement, therefore, does (chap. 10:1-4). In contrast, God©s ap the church©s position on Daniel 8:14 is not contradict the church©s position on pointed Sacrifice accomplished what the affirmed. The view on the activities of this point but rather affirms it. old ones could not, and thus brought the little horn and the church©s position 5. "The year-day principle is not explicit them to an end (chap. 9:13, 14)." are not mutually exclusive but comple in Scripture." The consensus statement therefore ment each other. Keep in mind that (1) The meaning of this statement as ex shows that Hebrews 9 draws not only the little horn is an apostate Christian plained in Dr. Ford©s sanctuary manu upon the Day of Atonement but also entity, and that (2) God©s actions in the script does not find support in the con upon the other services of the earthly sanctuary include all His professed peo- sensus statement. "Christ in the sanctuary and their sacrifices. pie. Heavenly Sanctuary," Section IV, as 7. " 'Within the veil' applies to the sec 3. "The meaning of the key verb in Dan. serts that "the year-day relationship can ond veil, not the first, and points to access 8:14 is not basically 'cleanse,' but justify, be Biblically supported, although it is not to the Most Holy Place." vindicate, restore." explicitly identified as a principle of pro Section III of the consensus document Says the consensus statement (Section phetic interpretation." The following reads "the symbolic language of the IV): "The Hebrew word here is nisdaq, Biblical evidence is mentioned to show Most Holy Place, ©within the veil,© is which has a broad range of possible its validity as a tool in the interpretation used to assure us of our full, direct, and meanings. Its basic idea is ©make right,© of Scriptures: (1) "Certain prophetic free access to God." The consensus ©justify,© ©vindicate,© or ©restore©; but periods are not meant to be taken liter statement simply applies Hebrews 6:19, ©purify© and ©cleanse© may be included ally"; (2) "The Old Testament provides 20 to the intercessory ministry of Christ within its conceptual range." The state illustrations of a year-day interchangea- in the presence of God, not to the an ment, therefore, acknowledges bility in symbolism (Gen. 29:27; Num. titypical fulfillment of the Day of Atone "cleanse" to be an accepted meaning. 14:34; Eze. 4:6; Dan. 9:24-27)"; (3) "The ment, as Dr. Ford©s sanctuary manu One cannot be dogmatic as to its mean year-day relationship also is recogniz script does. ing, because the Hebrew passive form of able in the interlocking of Daniel 8 and 8. "Hebrews does not teach a two-apart the verb is not found elsewhere in 9"; and (4) "Additional support is found ment ministry (or two phases)." Scripture. The additional meanings sug from parallel prophecies of the 1260 "Christ in the Heavenly Sanctuary," gested above are simply derived from days-years in Daniel and Revelation Section III, states (1) "The Hebrew sadaq, the root of the verb used in Dan (Dan. 7:25; Rev. 12:14; 13:5)." sanctuary itself was but a figure, a sym iel 8:14. These points are denied in Dr. Ford©s bol of the true sanctuary"; (2) Christ©s 4. "There is no obvious verbal link be sanctuary manuscript, which stresses ministry has two phases, a "first phase" tween Dan. 8 and Lev. 16." that the year-day principle is not a Bibli and a "final phase." There is, therefore, "Christ in the Heavenly Sanctuary," cal datum. no denial of a two-apartment (phase) Section IV, states that while there is 6. "Hebrews 9 does draw on the Day of ministry. "not a strong verbal link between this Atonement to illustrate that which Christ 9. "Christ, not the Father, is the great verse [Dan. 8:14] and the Day of Atone did by His sacrifice." Judge in the final judgment." ment ritual of Leviticus 16, the passages Sections II and III of "Christ in the Says the consensus statement, Section are, nevertheless, related by their paral Heavenly Sanctuary" place Hebrews 9 III: "We should be clear, however, that lel ideas of rectifying the sanctuary from in a much broader perspective than the while Christ is Judge, He is our Inter the effects of sin." To say that there is Day of Atonement: cessor." Although this statement at "not a strong verbal link" is somewhat "The book of Leviticus describes the tributes judgeship to Christ, it does not different from saying "no obvious verbal various services of the Old Testament deny that God the Father also is Judge. link." The consensus statement, there sanctuary. We read of the continual sac If this were not true, what would be the fore, does not deny the church©s historic rifices, presented every morning and need of an intercessor, which position

Ministry, October/1980 13 Christ is said to hold along with His century A.D., nor does it support the What, then, must we conclude? Cer judgeship? Note also that the statement position advocated in Dr. Ford©s sanctu tainly that the Glacier View consensus refers to Christ as judge, not as "the ary manuscript. document does not support the twelve great judge," as Dr. Ford states. 12. "Sacrificial blood purifies rather than key points of agreement Dr. Ford al 10. "We should not speak of our Lord's defiles." leges. To withdraw his sanctuary manu heavenly ministry in terms of apart "Christ in the Heavenly Sanctuary," script, then, would in no way be a repu ments." Section II, makes reference in two in diation of the consensus statement. And Although the consensus statement stances to the sacrificial significance of certainly an examination of these twelve (Section III) mentions two phases of blood: (1) Christ as the Lamb of God and points highlights the necessity of having Christ©s heavenly ministry, nothing in it Passover lamb sacrificed for us was more from Dr. Ford than "in essence" denies the validity of speaking of "God©s appointed one, whose blood is ambiguities based on "his understand Christ©s ministry in terms of a two- an expiation for the sins of all human ing" of what the "majority of his fellow apartment heavenly sanctuary or advises ity"; (2) "We know that the blood of teachers" agreed on at Glacier View. that our Lord©s heavenly ministry not be animals carefully selected so as to be The arena of differences is much wider spoken of in terms of apartments. without blemish or spot . . . was a sym than a simple comparison between Dr. 11. "The N.T. viewed the second advent bol of the blood of the Son of God, who Ford©s views and the consensus state as imminent in its day." would be dying for us, purifying us of ment. It must also include a comparison Section II of the consensus document sin." Here the cleansing function of the of his interpretations with Scripture it alludes to "the strong and wide sense of sacrificial blood is affirmed. These state self and with the points established by the imminent Second Advent that we ments, however, do not deny that there sound principles of SDA exegesis. The find in the New Testament." But this is a sense in which defilement by sacrifi ultimate question is this: How do the does not suggest that the Advent was cial blood is separate and apart from the views of Dr. Ford measure up to the light intended to take place within the first forgiven sinner. shining from the Word of God? Events since Glacier View On September 2, 1980, the General points. His follow-up letter of Septem misunderstandings and unhappy admin Conference President©s Executive Advi ber 1, which presented additional items istrative relationships. sory Committee (PREXAD) carefully (dealing with the role of Ellen White as reviewed the current situation as it re well as his relationship with those who 2. The Sanctuary Review Committee lated to Dr. Desmond Ford. They con might be carrying on activities consid rejected his arguments and conclusions sidered his August 26 and September 1 ered subversive to the well-being of the on the heavenly sanctuary, the investi letters of response to Pastor K. S. Par- church) omitted in his earlier response, gative judgment, and the role of Ellen G. menter©s letter of August 15 to him. It confirmed that he was exactly where he White in the church as not being suffi was the feeling of this group that on the has been on these points all along. ciently convincing to cause the church to initial reading of Dr. Ford©s replies to PREXAD indicated that they realized change its distinctive beliefs in these Pastor Parmenter©s letter it might appear that the gracious comments and wording areas, despite Dr. Ford©s postscript to that he generally complies with the re of Dr. Ford©s letters made it much more his first letter affirming otherwise. quirements of the four propositions to difficult to reject them without being which he was asked to respond. This seriously misunderstood by those who 3. Although Dr. Ford has conducted group also sensed the fact that the re do not know all the facts in the matter. himself as a Christian gentleman during jection of such a letter may be judged by The following four points summarize the past eight months, certain negative some as unreasonably harsh and vindic their assessment of Dr. Ford©s re aspects have been evident. Dr. Ford has tive. However, after carefully analyzing sponses: not accepted the judgment and advice of Dr. Ford©s responses and focusing on administration, the guiding committee, what they did not say as well as on what 1. The lack of clear, concise, unam or the Sanctuary Review Committee in they did state, PREXAD felt his position biguous, unqualified answers could very areas considered vital to the church. was not sufficiently positive and was easily become the basis of conflict in the Further, he seems to have failed to sense clouded by several disclaimers and the future, and any agreements built upon his responsibility for the effect of his inclusion of what he terms twelve key these letters would probably result in speaking and his widely distributed writ-

14 ings and recordings, which have caused sent to Australasia regarding his situa Wilson and Bock pleaded with him to divisive controversy within the church tion. Dr. Ford commented that had he look again at the issues, but he indicated on several continents. been in the place administration found that to change his views without evi itself, and from their point of view, he dence would be to deny his conscience. 4. Although Dr. Ford has pledged would probably have offered the same He expressed a willingness to keep silent himself to work for the unity of the counsel that was being given. The dis on these things, but said that it would be church, he has repeatedly declined to cussion turned to the matter of "new impossible for him to preach or support disassociate himself openly and specifi light" and the counsel of the Lord that the commonly held Adventist positions cally from certain activities considered such light will not contradict or negate without compromising his integrity. Pas to be subversive to the well-being of the light already given. The idea was set tor Wilson told him that a minister can church. forth that one must submit "new light" not be silent on two such distinctive In light of these conclusions, to brethren of experience and then yield matters of doctrine and still represent PREXAD, in a spirit of deep regret, rec to their judgment, for there is safety in a the Seventh-day Adventist Church. ommended to the Australasian Division multitude of counselors. Dr. Ford then raised the question of that Dr. Ford be given the opportunity to Pastor Wilson commented that Dr. others who may believe as he does on withdraw voluntarily from the teaching Ford did not appear really to accept this these points. Will they be asked to recant and pastoral ministry of the Seventh-day philosophy, that he required evidence or to sign a document in order to retain Adventist Church, in which case his before changing an opinion, and has set their ministerial position? Pastors Wil ministerial credentials would become in up his own criteria of what is acceptable son and Bock replied that the church has valid. In the event that he does not evidence criteria that exclude the writ no desire whatsoever to humiliate an in choose to do so, it was felt that, in order ings of Ellen G. White as being doctri- dividual who has certain areas of doctri to be consistent with the findings and nal belief that trouble him and who is policies of the church, Dr. Ford©s em nally authoritative. Pastor Wilson rea soned with Dr. Ford regarding his seeking honest answers from the church ploying organization the Australasian and who is willing to yield to the judg Division and Avondale College board unwillingness to take counsel or guid ance from others even scholars who in ment of a multitude of counselors and should relieve him of his responsibilities brethren of experience. The church is as a minister and teacher and withdraw particular areas of expertise might be considered to have a clearer under not going to create some type of surveil his ministerial credentials. standing than he does of certain theo lance system, and, in their opinion, it Prior to the meeting of PREXAD on logical matters. It was pointed out to him never should. On the other hand, a min September 2, Pastor Neal Wilson met that when one persists in having his own ister who cannot conscientiously support with Dr. Ford for more than an hour on way and is unwilling to yield to the significant doctrines of this church and the morning of August 22. During this judgment of responsible bodies, it be who openly challenges the church, indi time Pastor Wilson outlined some of the comes very difficult for that individual to cating that it is wrong in certain areas critical areas involved in his theological continue as a spiritual leader in the and always has been wrong, and who positions and appealed to him to con creates a divisive situation by drawing sider carefully the counsel he had re church. followers to himself and engaging in ceived from a number of individuals re As examples of this unwillingness to schismatic activities, should probably garding his beliefs that are at variance yield, Dr. Ford was reminded of the expect to be questioned to determine with the accepted teachings of the appeals made to him to modify certain matters during the preliminary study that whether it is wise or possible for him to church. In response, Dr. Ford discussed continue as a minister of the gospel in some of his views and indicated that was given to his document by the guiding committee. He had been told that his the Seventh-day Adventist Church. Dr. there was no change in his position on Ford seemed to accept this as a reason the two crucial areas under discussion. case for Antiochus Epiphanes in Daniel able position. He reaffirmed his faith in the church and was weak and that it would be better to expressed his feeling that he had re leave that point uncontested, yet he in In conclusion, Pastor Wilson made an ceived very kind and fair treatment dur sisted on the importance of this item. His earnest appeal to Dr. Ford to stay close ing the past few months. apotelesmatic principle was faulted as to the Lord, and also to stay close to this Dr. Ford also spoke of his new book something that could not be sustained church and its leaders. He reminded Dr. on Revelation, indicating that when it is because it ultimately neutralized many Ford that, almost without exception, published it will be seen to differ in cer scriptural prophecies; he was urged to others who have challenged the church tain areas with present Seventh-day Ad see the difference between general and in these very same areas have gone on to ventist interpretations on the book of apocalyptic prophecies, but in these in leave the church completely and often to Revelation. stances, too, he seemed to have ignored lose all interest in spiritual things. Pastor On the afternoon of September 4, the advice. Wilson expressed his conviction that in Pastor Wilson again met with Dr. Ford in The discussion turned to the matter of light of past history, if Dr. Ford came order to convey to him PREXAD©s Ellen G. White and her role in doctrinal through this experience in a positive counsel to the Australasian Division and theological matters. Her authority, way, maintaining a strong allegiance to based on the reaction of that group to his in relation to Scripture, and the question the church, it would be a unique exhibit replies to Pastor Parmenter. Also pres of whether she could be considered a of God©s grace. He said that he was ent at this meeting was Pastor Lowell reliable, inspired commentary of Scrip praying that such an exhibit would be the Bock, General Conference vice-presi ture was examined. In this area Dr. Ford result in Dr. Ford©s case. dent. set forth his viewpoint, and indicated Pastor Bock offered a beautiful prayer Point by point, the president went that he cannot agree with what the of intercession in behalf of Dr. Ford and over with Dr. Ford the counsel being church holds in this matter. Both Pastors his wife and son. Then the men parted. Ministry, October/1980 15 Consensus Document thought has given relatively little atten tion to this subject. In the nineteenth century, however, there was a sudden flowering of interest in Christ in the heavenly sanctuary. Our pioneers brought together the ideas of Leviticus, Christ in the Daniel, Hebrews, Revelation, and other scriptures in a unique theological syn thesis that combined the high-priesthood of Christ with the expectation of the end of history. Christ was not merely minis heavenly tering in the sanctuary above; He had entered upon the final phase of that min- istry, corresponding to the Day of Atonement of Leviticus 16. For the earliest Seventh-day Advent- sanctuary ists this new doctrine was "the key which unlocked the mystery of the dis appointment of 1844" (The Great Con troversy, p. 423). It was the means by which these firm believers in the immi The following statements on fundamental de and therefore, in Him, are deemed wor nent return of Jesus could come to terms nominational teachings involving Christ and thy to have part in the first resurrection. with their unfulfilled expectations. It His High Priestly ministry and the role of the It also makes manifest who among the gave them a new sense of religious iden Ellen G. White writings in doctrinal matters living are abiding in Christ, keeping the tity; it filled their lives with meaning, for were formulated and accepted by the Sanctu commandments of God and the faith of it "opened to view a complete system of ary Review Committee, at Glacier View Ranch, Colorado, August 10 to 15, 1980. Jesus, and in Him, therefore, are ready truth, connected and harmonious, show for translation into His everlasting king ing that God©s hand had directed the The doctrine of Christ our High Priest dom. This judgment vindicates the jus great advent movement and revealing in the heavenly sanctuary brings us as tice of God in saving those who believe present duty as it brought to light the surance and hope. It invested the lives of in Jesus. It declares that those who have position and work of His people." the pioneers of the Seventh-day Aventist remained loyal to God shall receive the Ibid. Thus they could see that although Church with meaning; it still is a fruitful kingdom. The completion of this min they had been mistaken, they had not field for our contemplation and spiritual istry of Christ will mark the close of been utterly deluded; they still had a growth. human probation before the Second Ad mission and a message. This distinctive teaching was reaf vent." The belief that Christ is our High firmed in the Statement of Fundamental The present paper is an elaboration of Priest in the heavenly sanctuary is not a Beliefs adopted by the General Confer the Dallas statement. It sets forth the relic from our Adventist past; it illu ence session at Dallas in April 1980. Our consensus of the Sanctuary Review mines all other doctrines; it brings God continuing conviction was there ex Committee, which convened August 10- and His salvation "near" to us in a way pressed as follows: 15, 1980, at Glacier View, Colorado. The that gives us "full assurance" (Heb. "There is a sanctuary in heaven, the committee sought to make a serious and 10:22); it shows us that God is on our true tabernacle which the Lord set up frank appraisal of our historic positions, side. and not man. In it Christ ministers on our evaluating them in the light of criticisms In heaven above there is One who behalf, making available to believers the and alternative interpretations that have "always lives to make intercession" for benefits of His atoning sacrifice offered been suggested. Such suggestions are us (Heb. 7:25, R.S.V.). He is Jesus, our once for all on the cross. He was inau beneficial in that they drive us to study, High Priest, who "in the days of his gurated as our great High Priest and force us to clarify our understanding, flesh" (chap. 5:7) suffered, endured the began His intercessory ministry at the and thereby lead us to sharper insights test, and died for us. He is able to time of His ascension. In 1844, at the end and a deeper appreciation of the truths "sympathize with our weaknesses" of the prophetic period of 2300 days, He that have shaped the Advent Movement. (chap. 4:15, R.S.V.) and sends forth entered the second and last phase of His Thus the doctrine of the sanctuary, timely help from the throne of grace atoning ministry. It is a work of inves which meant so much to early Advent- (chaps. 2:18; 4:16). So we may come tigative judgment which is part of the ists, shines on believers in our day. To boldly into the presence of God, know ultimate disposition of all sin, typified by see it more clearly is to see Christ more ing that we are accepted through the the cleansing of the ancient Hebrew clearly; and this vision will revive Chris merits of our Mediator. sanctuary on the Day of Atonement. In tian life and give power to our preaching The doctrine of the sanctuary gives us that typical service the sanctuary was and witness. a new view of ourselves. Humanity, de cleansed with the blood of animal sacri spite its frailties and rebellion, is impor fices, but the heavenly things are puri I. The significance of the doctrine tant to God and is loved supremely by fied with the perfect sacrifice of the Although the sanctuary symbolism is Him. God has shown His regard for us blood of Jesus. The investigative judg prominent throughout Scripture, with by taking human nature upon Himself, ment reveals to heavenly intelligences Christ as High Priest being the dominant and bearing it forever in the person of who among the dead are asleep in Christ idea of the book of Hebrews, Christian Christ, our heavenly High Priest. We are

16 the people of the Priest, the community "time prophecies" of Daniel 7 to 9 re over Lamb sacrificed for us (1 Cor. 5:7), of God that lives to worship Him and to main crucial for the Adventist under God©s appointed One whose blood is an bring forth fruit to His glory. standing of the sanctuary. They point expiation for the sins of all humanity This doctrine also opens a new per beyond the first advent of Christ to (Rom. 3:21-25). spective on the world. We see it as part God©s final work of judgment from the In the light of Jesus Christ all the of a cosmic struggle, the "great contro heavenly sanctuary. services of the Old Testament sanctuary versy" between good and evil. The The precise meaning of the Old Testa find their true meaning. Now we know heavenly sanctuary is the divine head ment prophecies is a matter that calls for that the Hebrew sanctuary itself was but quarters in this warfare; it guarantees ongoing study. This investigation must a figure, a symbol of the true sanctuary that eventually evil will be no more, and seek to be true to the varied nature of the "which is set up not by man but by the God will be all and in all (1 Cor. 15:28). individual prophecies, to take account of Lord" (Heb. 8:2, R.S.V.; 9:24), a far His work of judgment that issues from the differing perspectives of the readers more glorious reality than our minds can the sanctuary results in a redeemed peo (in Old Testament, New Testament, and comprehend (Patriarchs and Prophets, ple and a re-created world. modern times), to discern the divine in p. 357). Now we know that all the Le- tent in the prophecies, and to maintain vitical priests and Aaronic high priests II. The sources of our understanding the tension between divine sovereignty were but prefigurations of the One who While the sanctuary theme runs and human freedom. Furthermore, his is the great High Priest because He is in throughout Scripture, it is seen most study must give due weight to the strong Himself both God and man (chap. 5:1- clearly in Leviticus, Daniel, Hebrews, and widespread sense of the imminent 10). Now we know that the blood of and Revelation. These four books, Second Advent that we find in the New animals carefully selected so as to be which attracted the attention of the first Testament (e.g., Rom. 13:11-12; 1 Cor. without blemish or spot (e.g., Lev. 1:3, Adventists, remain the focus of our on 7:29-31; Rev. 22:20). 10), was a symbol of the blood of the Son going study of the sanctuary in heaven. The writings of Ellen White also con of God, who would, by dying for us, In terms of emphasis, these books fall tain much material dealing with Christ in purify us of sin (1 Peter 1:18-19). into pairs. Whereas Leviticus and He the heavenly sanctuary (e.g., The Great This first phase of the heavenly min brews are concerned primarily with the Controversy, pp. 409-432, 479-491, 582- istry of Christ is not a passive one. As priestly functions associated with the 678). They highlight the significance of our Mediator, Jesus continually applies sanctuary, Daniel and Revelation relate the events of 1844 in the divine plan, and the benefits of His sacrifice for us. He the divine activity in the sanctuary to the final events thai proceed from the directs the affairs of the church (Rev. the end of the world. Thus we may say throne of God. These writings, however, 1:12-20). He sends forth the Spirit (John that a major thrust of the first pair is were not the source of our pioneers© 16:7). He is the leader of the forces of intercession, while a major thrust of the doctrine of the sanctuary, rather, they right in the great conflict with Satan second is judgment. confirmed and supplemented the ideas (Rev. 19:11-16). He receives the worship The book of Leviticus describes the that the early Adventists were finding in of heaven (chap. 5:11-14). He upholds various services of the Old Testament the Bible itself. Today we recognize the the universe (Heb. 1:3; Rev. 3:21). sanctuary. We read of the continual sac same relationship: the writings of Ellen All blessings flow from the continuing rifices, presented every morning and White provide confirmation of our doc efficacy of Christ©s sacrifice. The book evening, for the people of Israel (Lev. trine of Christ in the heavenly sanctuary of Hebrews highlights its two great 6:8-13). We read also of several types of and supplement our understanding of it. achievements: it provides unhindered individual offerings to express confes In the remainder of this paper, we access to the presence of God, and it sion, thanksgiving, and consecration offer a brief explanation of this doctrine. thoroughly removes sin. (chapters 1-7). And the climax of the The Biblical material on which the doc Despite the importance of the Old whole system of sacrifices, the Day of trine is based falls into two related Testament sanctuary, it represented lim Atonement, is described in detail phases. We turn to the first of these: ited access to God. Only those born to (chapter 16). intercession. the priesthood could enter it (Heb. 9:1- The book of Hebrews compares and 7). But in the heavenly sanctuary Christ contrasts these services with the sacri III. The intercessory ministry of Christ has opened for us the door to the very fice of Jesus Christ on Calvary (chap. The Old Testament sacrificial system presence of God; by faith we come 9:1-10:22). It argues that by His once- was given by God. It was the way of boldly to the throne of grace (chap. for-all death Jesus accomplished what salvation by faith for those times, edu 4:14-16; also 7:19; 10:19-22; 12:18-24). Israel©s repeated offerings could never cating the people of God to the dreadful Thus the privileges of every Christian achieve. He is the reality symbolized by character of sin and pointing forward to are greater even than those of the high the Day of Atonement sacrifices, as by God©s way of bringing sin to an end. priests of the Old Testament. all the ancient services. Although it has But there was no efficacy in these There is no intermediate step in our been suggested that these references in multiplied sacrifices as such. Sin is a approach to God. Hebrews stresses the Hebrews show that the eschatological moral oflfense, not to be resolved by the fact that our great High Priest is at the Day of Atonement began at the cross, slaughter of animals. "It is impossible very right hand of God (chap. 1:3), in Hebrews is not in fact concerned with that the blood of bulls and goats should "heaven itself ... in the presence of the question of time; it concentrates take away sins" (Heb. 10:4, R.S.V.). In God" (chap. 9:24). The symbolic lan rather on the all-sufficiency of Calvary. Jesus Christ alone can sin be removed. guage of the Most Holy Place, "within For answers to our questions regarding Not only is He our High Priest, He also the veil," is used to assure us of our full, the timing of events in the heavenly is our Sacrifice. He is "the Lamb of direct, and free access to God (chaps. sanctuary, we look to the books of Dan God, who takes away the sin of the 6:19-20; 9:24-28; 10:1-4). iel and Revelation. In particular the world" (John 1:29, R.S.V.), the Pass And now there is no need for further

Ministry, October/1980 17 offerings and sacrifices. The Old Testa context of the prophecy. the earthly activity of the "little horn." ment sacrifices were "imperfect" that The year-day relationship can be Bib But while we believe that our historic is, incomplete, unable to make a final lically supported, although it is not ex interpretation of Daniel 8:14 is valid, we end of sin (chap. 9:9). The very repeti plicitly identified as a principle of pro wish to encourage ongoing study of this tion of the sacrifices signified their inad phetic interpretation. It seems obvious, important prophecy. equacy (chap. 10:1-4). In contrast, God©s however, that certain prophetic time Our conviction that the end of the appointed Sacrifice accomplished what periods are not meant to be taken liter prophetic period of 2300 days in 1844 the old ones could not, and thus brought ally (e.g.. the short periods in Revelation marks the beginning of a work of judg them to an end (chap. 9:13-14). "Every 11:9, 11). Furthermore, the Old Testa ment in heaven is supported by the par priest stands daily at his service, offering ment provides illustrations of a year-day allelism of Daniel 8 with Daniel 7, which repeatedly the same sacrifices, which interchangeability in symbolism (Gen. explicitly describes such a work, and by cah never take away sins. But when 29:27; Num. 14:34; Eze. 4:6; Dan. 9:24- the references to heavenly judgment in Christ had offered for all time a single 27). The year-day relationship also is the book of Revelation (chaps. 6:10; sacrifice for sins, he sat down at the right recognizable in the interlocking of Dan 11:18; 14:7; 20:12-13). hand of God" (chap. 10:11-12, R.S.V.). iel 8 and 9. Additional support is found Thus our study reinforces our belief So Calvary is of abiding consequence. from parallel prophecies of the 1260 that we have indeed come to the time of Unlike any other event in history, it is days-years in Daniel and Revelation pre-Advent judgment, which historically unchanging in its power. It is eternally (Dan. 7:25; Rev. 12:14; 13:5). Since the we have termed the "investigative judg present, because Jesus Christ, who died prophecy of Daniel 8 is parallel to those ment." We hear again God©s call to pro for us, continues to make intercession of chapters 2, 7, and 11-12, all of which claim the everlasting gospel around the for us in the heavenly sanctuary (chap. culminate in the kingdom of God at the world because "the hour of his judgment 7:25). end of history, it is proper to expect the is come" (chap. 14:6-7). This is why the New Testament rings period represented by the 2300 days to with confidence. With such a High reach to the end time (Dan. 8:17). This is V. The nature of judgment Priest, with such a Sacrifice, with such made possible for us by the exegetical The teaching of "judgment to come" intercession, we have "full assurance" application of the year-day relationship. has a firm base in Scripture (Eccl. 12:14; (chap. 10:22). Our confidence is not in According to many older versions of John 16:8-11; Acts 24:25; Heb. 9:27; ourselves in what we have done or the Bible, at the end of the 2300 days the etc.). For the believer in Jesus Christ, what we can do but in Him and what sanctuary is to be "cleansed." The He the doctrine of judgment is solemn but He has done and still does. brew word here is nisdaq, which has a reassuring, because the judgment is This assurance can never take lightly broad range of possible meanings. Its God©s own intervention in the course of the Sacrifice that has provided it. As we basic idea is "make right," "justify," human history to make all things right. It by faith look to Jesus in the heavenly "vindicate," or "restore"; but "purify" is the unbeliever who finds the teaching a sanctuary our sanctuary and the and "cleanse" may be included within subject of terror. services He there performs, we are em its conceptual range. In Daniel 8:14 it is The work of divine judgment that powered by the Spirit to live holy lives evident that the word denotes the rever issues from the heavenly sanctuary has and provide an urgent witness to the sal of the evil caused by the power sym two aspects: One centers in God©s peo world. We know that it is a fearful thing bolized by the "little horn," and hence ple on earth; the other involves the to despise the blood that has redeemed probably should be translated "restore." whole universe as God brings to a suc us (chaps. 6:4-6; 10:26-31; 12:15-17). While there is, therefore, not a strong cessful conclusion the great struggle be The final phase of Christ©s ministry in verbal link between this verse and the tween good and evil. the heavenly sanctuary is that of judg Day of Atonement ritual of Leviticus 16, Scripture tells us that we "must all ment, vindication, and cleansing. We the passages are, nevertheless, related appear before the judgment seat of should be clear, however, that while by their parallel ideas of rectifying the Christ" (2 Cor. 5:10), and that we are to Christ is Judge, He is still our Interces sanctuary from the effects of sin. give account for even the "idle word" sor. We look first at the time of the Daniel 8 presents the contextual prob (Matt. 12:36). This aspect of the end- judgment and then at its nature. lem of how to relate exegetically the time events reveals who are God©s (see cleansing of the sanctuary at the end of The Great Controversy, pp. 479-491). IV. The time of the judgment the 2300 days with the activities of the The overarching question concerns the The prophetic period of 2300 days "little horn" during the 2300 days. This decision we have made with respect to (Dan. 8:14) remains a cornerstone of the wicked power casts down the place of Jesus, the Saviour of the world. To have Adventist understanding of the final the sanctuary (Dan. 8:11) and thus occa accepted His death on our behalf is to judgment. Although this part of our sions the need for its restoration or puri have passed already from death to life, doctrine of the sanctuary is the one most fication. The "little horn," however, is from condemnation to salvation; to have frequently questioned, careful study of on earth, whereas we understand the rejected Him is to be self-condemned the criticisms in the light of the Scrip sanctuary to be in heaven. But a careful (John 3:17-18). So this end-time judg tures confirms its importance and valid study of Daniel 8:9-26 points to a solu ment at the close of the 2300-day period ity. tion of this difficulty. It becomes clear reveals our relationship to Christ, dis Three aspects of this prophecy, espe that heaven and earth are interrelated, so closed in the totality of our decisions. It cially, have been called into question: that the attacks of the "little horn" have indicates the outworking of grace in our the year-day relationship; the meaning of a cosmic, as well as historical, signifi lives as we have responded to His gift of the word translated "cleansed" (Dan. cance. In this way we may see how the salvation; it shows that we belong to 8:14, K.J.V.) and its connection with the restoration of the heavenly sanctuary Him. Day of Atonement (Lev. 16); and the corresponds to and is a reversal of The work of judging the saints is part 18 of the final eradication of sin from the universe (Jer. 31:34; Dan. 12:1: Rev. 3:5; 21:27). At the close of probation, just before the final events in the history of our earth, the people of God will be confirmed in righteousness (Rev. 22:11). The role of The divine activity from the heavenly sanctuary (chap. 15:1-8) will issue in the sequence of events that at length will purge the universe of all sin and Satan, the Ellen G. White its originator. For the child of God, knowledge of Christ©s intercession in the judgment brings assurance, not anxiety. He knows writings in that One stands in his behalf, and that the work of judgment is in the hands of his Intercessor (John 5:22-27). In the righteousness of Christ the Christian is secure in the judgment (Rom. 8:1). doctrinal matters Moreover, the judgment heralds the hour of transition from faith to sight, from earthly care and frustration to eternal joy and fulfillment in the pres ence of God. God©s judgment, however, is con cerned with more than our personal sal vation; it is cosmic in scope. It unmasks evil and all evil systems. It exposes hy The Seventh-day Adventist Church ity of Biblical writers, expanded under pocrisy and deceit. It restores the rule of from its beginning has recognized the standing and insight toward their full de right to the universe. Its final word is a existence of the gifts of the Spirit as velopment may be found in Ellen G. new heaven and a new earth, in which promised by our Lord for building up the White©s writings. These writings also righteousness dwells (2 Peter 3:13), one body of Christ. Among these is the gift confirm Biblical truth, without in the pure song of love from Creation to cre of prophecy (Eph. 4:10-13). The follow least intending to inhibit serious research ation (ibid., pp. 662-678). ing statement on the gift of prophecy built upon sound principles of interpre And in this act of divine judgment, was adopted at the General Conference tation. God Himself is shown to be absolutely session in April, 1980, as part of the Recognizing that the operation of the just. The universal response to His final Statement of Fundamental Beliefs: Holy Spirit in the life and writings of acts from the heavenly sanctuary is, "One of the gifts of the Holy Spirit is Ellen G. White over a period of approx " ©Great and wonderful are thy deeds, O prophecy. This gift is an identifying imately 70 years resulted in a growth of Lord God the Almighty! Just and true mark of the remnant church and was her understanding of the Bible and God©s are thy ways, O King of the ages!© " manifested in the ministry of Ellen G. activities in behalf of humanity, we be (Rev. 15:3, R.S.V.). White. As the Lord©s mssenger, her lieve that her authority transcends that writings are a continuing and authorita of all noninspired interpreters. Conclusion tive source of truth and provide for the This doctrine of Christ in the heavenly church comfort, guidance, instruction, We see need for a careful exposition sanctuary, this unique teaching of Sev and correction. They also make clear of the Ellen G. White writings. Not all enth-day Adventists, invites earnest that the Bible is the standard by which all her uses of Scripture were designed to study on the part of every believer. Our teaching and experience must be provide a strict exposition of the Biblical pioneers found it by diligent searching of tested." text. At times she employs Scripture the Word and became motivated by it. The Scriptures of the Old and New homiletically. At other times she looses We too must find it for ourselves and Testaments are divinely inspired. This passages from their Biblical context for make it our own. We must come to real canon of Scripture is the standard of special applications. Again, she may use ize that "the sanctuary in heaven is the faith and practice. Ellen G. White was Biblical language merely for literary very center of Christ©s work in behalf of inspired in the same sense as were the style. Ellen G. White©s total context and men," and that His ministry there "is as Bible prophets, but her ministry and situation in life, with attention to time essential to the plan of salvation as was writings were given to exalt the Bible. and place, must always be taken into His death upon the cross" (The Great Ellen G. White©s writings, by her own consideration. Controversy, pp. 488, 489). testimony, were not intended to give We affirm that the Ellen G. White As we seek to know and understand new doctrine, but to direct minds to the writings are significant for our day as Christ in the heavenly sanctuary as fer truths already revealed in Scripture underscored by her statement "Whether vently as did the first Adventists, we (Testimonies, vol. 5, pp. 663-665; Early or not my life is spared, my writings will shall experience the revival and reform, Writings, p. 78). constantly speak, and their work will go the assurance and hope, that come with a While the fundamental doctrines of forward as long as time shall last." clearer view of our great High Priest. the church are structured on the author Selected Messages, book 1, p. 55. Ministry, October/1980 19 Statement on Desmond Ford document

The following working document was cannot agree with certain views set forth prepared at the Glacier View meeting by in his document, which we regard as a committee of six members (including major aspects of his theological position specialists in Old Testament, New Tes on the sanctuary doctrine. These disa tament, and systematic theology) in After study of Dr. Desmond Ford©s greements are as follows: order to define some of the major points document "Daniel 8:14, the Day of 1. Methodology. We recognize the of difference between Dr. Ford©s posi Atonement, and the Investigative Judg enormous amount of time and energy the tions, as set forth in his manuscript ment," the following preliminary report author has invested in his document, "Daniel 8:14, the Day of Atonement, and regarding the validity of some of the which with appendixes constitutes a siz the Investigative Judgment," and the author©s views is submitted: able work of nearly 1,000 pages. How statement of "Fundamental Beliefs of First, we express appreciation to Dr. ever, because of the size of the manu Seventh-day Adventists" recently voted Ford for his many years of diligent serv script, with its numerous footnotes and at the General Conference session in ice for the church. We recognize his references, which will be impressive if Dallas. The document was carefully re talents as a teacher and preacher. His not coercive to many readers, we feel it viewed by a twenty-eight member screen ministry has stimulated the minds of imperative to make a statement on its ing committee, approximately twenty of thousands of students and believers. His accuracy. whom were present, as well as the com wealth of knowledge and personal life After a preliminary examination of the mittee of six. The document was read to style have been the source of blessing author©s use of references and sources, the plenary session before it concluded its for many. we find that in various instances they work at Friday noon; however, no vote We gratefully acknowledge the au have either been taken out of context or was taken, nor were copies distributed. thor©s deep concern that our presenta used indiscriminately and thus not in The committee felt that Dr. Desmond tion of the sanctuary doctrine be done harmony with the quoted writers© origi Ford should first be presented with a in such a manner as to "recommend it to nal intent. This is true of both secular copy to ascertain whether the document the best minds of non-Adventists, as and Spirit of Prophecy statements. rightly represented his views. Dr. Ford well as our own people, and be able to 2. The Day of Atonement in the Book responded by stating that, with the ex survive the most searching scrutiny" (p. of Hebrews. In his position paper, Dr. ception of points 1 and 4, the document 5). Ford asserts emphatically that the Epis was a fair representation of his views as We further acknowledge that his man tle to the Hebrews teaches that the risen expressed in his 990-page paper. It is uscript has encouraged a deeper and Christ, by virtue of His own blood or understandable why Dr. Ford objected to more careful examination of the Biblical sacrificial death, entered into the heav the first point. However, evidence sup foundation for our traditional view of the enly Most Holy Place at His ascension porting this statement appears elsewhere sanctuary doctrine. However, while we (pp. 187, 195). The cleansing of "the in this issue. Dr. Ford presented a short have gladly and with good intention heavenly things" mentioned in Hebrews modifying statement regarding the fourth stated some of the positive aspects of the 9:23, he also believes, applies only to the point, which was taken into considera author©s ministry, we must in fairness initial New Testament period (pp. 169, tion, and appropriate changes were state that some of his activities have 191). made. Page numbers appearing in pa been neither a source of strength nor in The Day of Atonement sacrifice, as rentheses throughout the document refer the best interests of our church. well as the other Levitical sacrifices and to Dr. Ford©s manuscript. Editors We feel it necessary to state that we the high priest©s entrance into the Most

20 Holy Place, finds fulfillment, according His ascension Christ has been engaged in with literal people, literal time periods to Ford, in Christ©s death and ascension a ministry equivalent to that which the are used in Daniel 1, 3. 5. and 6. In the into the presence of God (p. 253). Christ, Old Testament high priest performed apocalyptic passages, when time periods then, as the high priest at God©s right once a year in the second apartment of accompany symbolic figures, it is natural hand, has opened up a new access and the tabernacle on the Day of Atonement, and appropriate to expect those time center of worship for the people of God to the exclusion of the daily phase of the periods also to be symbolic in nature. (p. 244). priestly ministry. "Within the veil," we Numerous other reasons help the pro Ford declares that he can find in He believe, was intended to convey the phetic interpreter to distinguish between brews no allusion to Daniel (p. 169) or conviction that, since Christ©s ascen literal and symbolic time. any reference to a two-phased ministry sion, we have full, free, and direct We further believe that all of the of the risen Christ (p. 163). He does access to the very presence of God. apocalyptic prophecies in which time el affirm, however, the reality of the heav The Old Testament believer had lim ements are found have stood the prag enly sanctuary (p. 240). ited access to that presence by means of matic test. That is, their predicted events There is basic agreement that Christ at the high priest, who entered with fear did occur at the intervals expected, ac His ascension entered into the very and with limited effectiveness the Most cording to the application of the year- presence of God, as symbolized by the Holy Place of the earthly tabernacle day principle. earthly high priest©s entrance on the Day once a year. Since our Lord©s ascension In reference to Daniel 8:13, 14, we of Atonement. There is also general ac the believer has had full and free access believe that the context requires the use ceptance that neither Daniel nor a two- to the presence of God through Christ. of the year-day principle, and thus a phased ministry are referred to in the Through His sacrifice on the cross He fulfillment beginning in 457 B.C. and Epistle to the Hebrews. But we do deny has opened a new way to the presence of ending in A.D. 1844. that His entrance into the presence of God so that we have continual and con We thus reject Dr. Ford©s assertion God (1) precludes a first-apartment fident access to Him. that Daniel 8:14 "applies also to every phase of ministry or (2) marks the be "Within the veil" refers to this sym revival of true religion where the ele ginning of the second phase of His min bolic picture of the presence of God in a ments of the kingdom of God, mirrored istry. first-century application of the Day of in the sanctuary by the stone tablets and Ford believes that the heavenly sanc Atonement imagery rather than the an- the mercy seat, are proclaimed afresh, as tuary intercession of Christ finds a prov titypical fulfillment of the Old Testa at 1844" (p. 356). idential crisis in what he understands to ment type. This way of speaking in no 5. Apotelesmatic Principle. Dr. Ford be the rediscovery of the gospel through way precludes our understanding of uses the apotelesmatic principle to af a new appreciation of sanctuary sym Christ©s two-phased mediatorial ministry firm that "a prophecy fulfilled, or ful bolism (p. 260). This rediscovery he re in the heavenly sanctuary, which the filled in part, or unfulfilled at the ap lates to the 1844 movement and the vi letter to the Hebrews neither teaches nor pointed time, may have a later or sions of Ellen G. White (p. 260). denies. recurring, or consummated fulfillment" However, Ford denies that Christ©s 4. Year-Day Principle. While Dr. (p. 485). heavenly ministry climaxes in the initia Ford professes a belief in the year-day In short, by his usage of this herme tion of a judgment-intercession, begin principle as a useful tool of Biblical in neutical principle, Dr. Ford is able to ac ning in 1844 (pp. 595, 261). terpretation, we regret that he does not cept multiple reinterpretations and ap Ford does believe that the Day of see fit to apply the principle to the time plications of prophetic symbols and Atonement imagery finds fulfillment in prophecies of Daniel. He operates with statements. Almost a corollary to this judgment even pre-Advent judg the presupposition that all Old Testa principle is the author©s borrowed ment in the book of Revelation (pp. ment prophecies were to be fulfilled by axiom: "All are right in what they affirm 449, 650). This latter, however, is a dec the first century A.D., which prevents and wrong in what they deny" (p. 505). laration at the close of Christ©s heavenly him from using the year-day principle. We reject the use of this axiom, intercession just before the Second Ad Dr. Ford believes that the year-day whether explicit or implied, because vent; it is not a heavenly judicial process tool became a providential discovery with its use no positively stated assertion beginning in 1844 (p. 595). The procla "after the Advent hope of the early could ever contradict another positively mation that providentially began in 1844 church had faded away" (p. 294). But stated assertion. With this guiding axiom refers, in Ford©s opinion, only to the coupled with his uncertainty regarding coupled with the apotelesmatic princi believer©s present decision of faith and the use of the year-day principle is his ple, the author says that all prophetical the future pre-Advent judgment, but not uncertainty regarding the dates for the interpretations by all four prophetical to a present judicial process in heaven beginning and ending of the time proph schools preterists, historicists, fu (pp. 652, 260-261). ecies of Daniel (pp. 320, 321, 344). turists, and idealists are correct (ibid.). This is an unwarranted reduction of Because Ford believes that the year- When he applies the apotelesmatic Adventist belief. day principle was not God©s original in principle to Daniel 8:13, 14, we discover 3. The Phrase "Within the Veil" as tent for Daniel©s time prophecies, he be that the original meaning or purpose of Found in Hebrews 6:19, 20. We ac lieves its present use, in harmony with these verses should have been fulfilled knowledge the insights in Dr. Ford©s God©s "providential" arrangement, sometime after the postexilic restora study of the letter to the Hebrews; how should not be with punctiliar precision. tion. If the Jewish nation had been ever, we disagree with the theological We believe, however, that the year- faithful in proclaiming the gospel, and implications he draws from the phrase day principle is a valid hermeneutical thus preparing the world for the Mes "within the veil." tool and called for by the context con siah, © ©that Messiah would have been con We do not believe that the phrase was taining the time prophecies. When the fronted at His coming by the eschatolog- intended to mean that from the time of context relates to historical narrative ical tyrant Antichrist (©little horn©).

Ministry, October/1980 21 Antichrist would have been sucessful in "That ©cleansed" is an accurate transla lievers, not believers, are the ©eye© of his initial warfare against God©s people tion in Daniel 8:14. (Though this is cer that storm (i.e., the judgment)" (p. 369) and truth for 2300 days, but then Christ tainly not the case)" (p. 290, italics are all dubious. would have brought him to his end, with ours). Nowhere in Daniel 7 does the "Son of none to help him. Having broken An While we agree with Ford that there Man" judge either the little horn or the tichrist ©without hand" the kingdom of does not appear to be an explicit verbal beast. While it is true that the little horn the Rock of Ages would have become link between sadaq of Daniel 8:14 and power, which receives punishment as its God©s holy mountain filling the whole Leviticus 16, it seems that he does not reward, is judged indirectly in Daniel 7, earth for eternity" (p. 485). give due weight to the meaning "to it also is clear that God©s people, who In this brief scenario, Dr. Ford has cleanse" (which we consider justifiable receive the eternal kingdom after the interpreted, by means of the apoteles- in the context of Daniel 8:9-14) and the judgment has sat, are all judged worthy matic principle, Daniel 2, 7, 8, 9, and 11. possibility of a relationship with Leviti of the ultimate covenant blessings. Both He could do it only by denying the year- cus 16, particularly in the light of the the apocalyptic sections of Daniel day principle and the historicist method common ideas between the two pas (chaps. 7:21, 22 and 12:1-3) and the his of interpretation. sages. torical chapters depict God©s people on However, though Israel was not faith 7. The Relationship of Daniel 7, 8, and trial (e.g., chapter 1, where the Hebrew ful, the "main idea" of Daniel©s prophe 9. Dr. Ford claims that Daniel 9:24-27 worthies are on trial; chapter 3, where cies would yet be fulfilled "in principle" (the 70-week prophecy) parallels Daniel Daniel©s friends are tested; chapter 6, in later events (ibid.). Thus, the "little 8:14 (the 2300-day prophecy) rather than where Daniel is tried). The judgment re horn." for example, would be fulfilled in being a segment of the 2300-day proph veals those who have retained their in Antiochus Epiphanes, in pagan Rome, in ecy (p. 403). He further suggests that timate covenantal relationship with God. papal Rome, and in Satan©s manifesta both chapters 9:24-27 and 8:14 parallel The motif of the judgment of God©s tion just before and after the millennium. Daniel 7:9-14 (court scene in heaven) people is further supported in numerous Each of these entities would experience (pp. 368-376). instances within classical prophecy. judgment and be destroyed with none to While the apocalyptic time prophecy 10. The Role of Ellen White in Doctri help them, thus "fulfilling" "in princi of Daniel 8 basically parallels that of nal Understanding. One cannot be a ple" the intent of Daniel©s prophecies. Daniel 7 (as well as Daniel 2), it also Seventh-day Adventist very long and not "These successive judgments were pre amplifies Daniel 7 considerably. The recognize that our theology is shaped to dicted by ©then shall the sanctuary be prophecies of Daniel 2, 7, and 8 began a significant degree by the ministry of justified.© Every era of revival of the with either Babylon or Persia and take Ellen G. White. Her philosophy of his truths symbolized in the sanctuary may the reader to the end of human history tory as reflected in her "great contro claim to be a fulfillment of Daniel 8:14" (the eschaton). versy theme" and her concern for the (p. 486). However, we do not find the argument development of the whole person are but Although we recognize the possibility valid that Daniel 9:24-27 parallels both two examples of insights she has pro of more than one fulfillment (when the Daniel 7 and Daniel 8:14, since the time vided that have helped to illuminate the context requires it or when a later in and subject matter of these passages Scriptures and to foster serious Bible spired writer makes the application), we differ. study within the church. must reject Ford©s usage of the apo- 8. Antiochus Epiphanes. Regarding This means that Seventh-day Advent- telesmatic principle, because it lacks ex the little horn of Daniel 8 and its paral ists recognize in Ellen G. White an au ternal control. Any principle of interpre lelism in Daniel 11, Dr. Ford holds that thority in doctrine and life that is second tation that permits any prophecy to mean "only Antiochus Epiphanes fulfilled the only to that of the Scriptures. She was many things is not a helpful tool. chief specifications of Daniel 8©s little not, nor ever pretended to be, an expert 6. Use of Sadaq in Daniel 8:14. The horn, and the vile person of Daniel 11. in Biblical languages or in other technical niphal use of the root sadaq in Daniel All other fulfillments, such as pagan and disciplines related to Biblical interpreta 8:14 is unique in the Old Testament. papal Rome, are fulfillments in principle tion. Yet, as her understanding grew Though the basic meaning of the root rather than in detail" (p. 469). under the inspiration of the Holy Spirit, sadaq is "to be right," "to justify," "to As far as Rome is concerned, he af she provided counsel for the church that restore," the semantic range of this root firms that "all attempts to make Rome has helped it to confirm light found in the includes the meaning "to cleanse." This the first and major fulfillment of all the Word of God and to avoid doctrinal is evident from (1) the use of sadaq with specifications of the little horn ignore errors that threatened its very existence. taher(© ©to cleanse," "to purify"; e.g., in both the symbolism and the interpreta The Seventh-day Adventist Church Job 4:17) in synonymous parallelism and tion" (p. 383, italics his). On the con holds the writings of Ellen G. White in zakah ("to cleanse," "to purify"; e.g., trary, we believe that while Antiochus the highest regard as a source of doctri in Job 15:14), (2) the translation of sadaq Epiphanes bears some resemblance to nal understanding. in several versions, and (3) the hithpael the description of the little horn, pagan For these reasons we believe that use of the root sadaq (the hithpael, like and papal Rome fulfill the specifications some of Dr. Ford©s statements regarding the niphal, is passive or reflexive) in of this prophetic symbol. Ellen G. White©s ministry to the church Genesis 44:16. 9. Saints in Judgment. In the context in doctrinal areas will be misunderstood. Though Ford, in a number of places in of a discussion of the judgment of Daniel Some Adventists have inferred that in his document, allows for the translation 7, Dr. Ford©s claim that "the Son of Man Dr. Ford©s view Ellen White©s authority of sadaq in Daniel 8:14 as "to cleanse" judges the little horn and delivers the does not extend to doctrinal issues. On (p. 348), he also remarks categorically in beast to the flames" (p. 365), his stress this point the Seventh-day Adventist po his listing of the church©s assumptions on the judgment of the little horn, and sition is that a prophet©s authority cannot for its interpretation of the sanctuary: his contention that in Daniel 7 "unbe justifiably be limited in this way.

22 Additional study materials available

Biblical Research Institute ert Olson. Daniel, by Desmond Ford. $6.96. "Critique of 1844 Re-Examined, "by P. Cost: $1.25 per set (includes postage Daniel and the Revelation, by Uriah Gerard Damsteegt. 48 pages. $1.25. and handling). Smith. Cloth, $3.50; paper, $2.95. The Seventy Weeks of Daniel 9:24-27, by Order from: Ellen G. White Estate, Ellen G. White and Her Critics, by Gerhard F. Hasel. 45 cents each; ten 6840 Eastern Avenue NW., Washington, Francis D. Nichol. Deluxe, $5.95; or more, 35 cents each. D.C. 20012. paper, $4.50. The Seventy Weeks of Dan. 9: An Ex- In Absolute Confidence, by William G. egetical Study, by-J. Doukhan. $1.00 Ministerial/Stewardship Association Johnsson. $5.95. A Symposium of Biblical Hermeneutics, Christ©s Atoning Ministry on the Cross, Midnight Cry, The, by Francis D. Ni ed. by Gordon Hyde. $4.00, by Raoul Dederen, and Christ©s Aton chol. $4.50. Glacier View Papers: ing Ministry in Heaven, by Gerhard F. Movement of Destiny, by LeRoy E. "Apocalyptic Prophecy: A Brief Intro Hasel (combined in single insert in Froom. Cloth, $9.95; paper, $6.95. duction to Its Nature and Interpreta January, 1978, MINISTRY). 35 cents Origin and History of Seventh-day Ad- tion (With Special Attention to Daniel each; ten or more, 25 cents each. ventists, by Arthur W. Spalding. 4 and Revelation)," by Kenneth A. Foundations of the Seventh-day Advent- vols. $24.95. Strand. 22 pages. $1.00. ist Message and Mission, by P. Gerard Our High Priest, by Edward Heppen- "Blood and OT Sacrifice: Cleansing and Damsteegt (Grand Rapids, Mich.: stall. $6.95. Defilement by Blood," by Gerhard F. Wm. B. Eerdmans Pub. Company, Practical Lessons From the Experience Hasel. 24 pages. $1.00. 1977). 348 pages. $7.95. of Israel for the Church of Today, by "Daniel and the Judgment," by William "Further Comments on the Methodol F. C. Gilbert. $3.95. H. Shea. 461 pages. $6.00. ogy Used in the Desmond Ford Man Prophetic Faith of Our Fathers, The, by "Exegesis of Selected Passages of He uscript," a package of research papers LeRoy E. Froom. 4 vols. $59.95. brews 8 and 9," by A. P. Salom. 39 written by several scholars. $2.00. Ransom and Reunion, by W. D. Frazee. pages. $1.00. Order from: GC Ministerial/Steward $4.50. "The Ministry of Christ as High Priest in ship Assn., 6840 Eastern Avenue NW., Sanctuary in Scripture and History, The, Heaven: Some Suggestions Toward a Washington, D.C. 20012. ed. by A. V. Wallenkampf. (Forth Theology of the Sanctuary," by Fritz coming.) Guy. 24 pages. $1.00. Other Sources Sanctuary Service, The, by M. L. An- "Relationship of the Ellen G. White Interpreting the Book of Revelation, by dreason. Deluxe, $5.95; paper, $4.50. Writings to the Bible on the Sanctuary Kenneth A. Strand (Ann Arbor, SDA Bible Commentary, The. 1 vols. Issue," by P. Gerard Damsteegt. 51 Mich.: Ann Arbor Publishers, 1979). $138.25 pages. $1.00. $5.50 (includes postage). Story of Daniel the Prophet, The, by Set of six Glacier View papers: $8.00. Perspectives in the Book of Revelation, Stephen N. Haskell. $3.95. Post-Glacier View Manuscript: by Kenneth A. Strand (Ann Arbor, Story of the Seer of Patmos, The, by "Apotelesmatic Principle, The," by Mich.: Ann Arbor Publishers). Inquire Stephen N. Haskell. $3.95. William H. Shea. 44 pages. $1.00. regarding price. Tell It to the World, by Mervyn Max Order from: Biblical Research Insti Order from: Andrews University well. Cloth, $6.95; paper, $4.95. tute, 6840 Eastern Avenue NW., Wash Bookstore, Andrews University, Berrien Three Messages of Revelation, The, by J. ington, D.C. 20012. Springs, Michigan 49104. N. Andrews. $3.95. Unfolding Daniel©s Prophecies, by Roy Ellen G. White Estate SDA Publishers Allan Anderson. $4.50. "A. L. White Comments on the SDA Answers to Objections, by Francis D. Unfolding the Revelation, by Roy Allan Forum Presentation at Pacific Union Nichol. Deluxe, $5.95; paper, $4.50. Anderson. $4.50. College, October 27, 1979." Believe His Prophets, by D. E. Rebok. Order from: Your local Adventist "At the General Conference of 1905," $5.95. Book Center. by Arthur L. White. Biblical Meaning of History, The, by "The Integrity of the Sanctuary Truth: A Siegfried Schwantes. $4.95. For additional copies of this special Group of Ellen G. White Statements Christ in His Sanctuary, by Ellen G. MINISTRY issue, send $2 per copy to: Made in 1905, 1906, and 1907 Regard White. $4.95. General Conference Ministerial/ ing Elder A. F. Ballenger©s Teach Christ of the Revelation, by J. R. Stewardship Assn., 6840 Eastern Ave., ings" (MS Release # 760). Zurcher. $3.50. NW., Washington, D.C. 20012. Payment "The Investigative Judgment in the Cross and Its Shadow, The, by Stephen must accompany order. Writings of Ellen G. White," by Rob- N. Haskell. $3.95. Ministry, October/1980 23 Participants and Committees

Sanctuary Review Committee Roy Adams Richard Coffen Lawrence T. Geraty William G. Johnsson Th.D. Student, AU Book Editor, Review & Assoc. Prof, of Arch. & Assoc. Ed., Adventist Re Inter-American Division Herald Pub. Assn. Hist, of Antiq. view A. A. Alalade Raymond Cottrell SDA Theol. Sem., AU *A. S. Jorgensen M.Div. Student, AU Ret. Book Editor, R & H A. Edwin Gibb Field Secretary Adv. Sem. of W. Africa Member, Daniel Committee Undersecretary Australasian Division Earl W. Amundson J. J. C. Cox General Conference C. D. Judd President Prof, of New Testament D. P. Gullon President Atlantic Union Conference SDA Theol. Sem., AU Director, Sch. of Theology Trans-Australian Union R. A. Anderson Gerard Damsteegt River Plate College Australasian Division Ret. Sec., Min. Assn. Pastor Fritz Guy Herbert Kiesler Member, Daniel Committee Fairfax, Va. Prof, of Theology Prof, of Religion Neils-Erik Andreason R. Dean Davis Assoc. Dean, SDA Theol. Canadian Union College Prof, of Old Testament Assoc. Prof, of Religion Sem., AU R. J. Kloosterhuis Assoc. Dean, LLU Atlantic Union College W. J. Hackett President J. J. Battistone Raoul F. Dederen Ret. Vice-President New Africa Division Pastor Prof, of Hist. Theol. General Conference H. K. LaRondelle Fletcher, N.C. SDA Theol. Sem., AU *Madelynn Haldeman Prof, of Theol. Ivan T. Blazen H. E. Douglass Th.D. Student, AU SDA Theol. Sem., AU Assoc. Prof, of NT. & Bib. Book Editor Loma Linda University B. E. Leach Theol. Pacific Press Pub. Assn. Bert Haloviak President SDA Theol. Sem., AU A. N. Duffy Asst. Director, General Southwestern Union Conf. W. D. Blehm Min. Secretary Conference Archives W. R. Lesher President Australasian Division Richard Hammill Director, Bib. Research Pacific Union Conference Atilio Dupertuis Ret. Vice-President, GC Inst. T. H. Blincoe Student, AU Member, Daniel Committee General Conference Prof, of Theology, Dean, Montemorelos University F. E. J. Harder Alf Lohne SDA Theol. Sem., AU Wilson Endruveit Ret. Exec. Sec. Vice-President L. L. Bock Dean Bd. of Higher Ed., GC General Conference Vice-President Brazil College Leslie Hardinge James Londis General Conference W. Duncan Eva Dean, Theol. Seminary Pastor, Sligo Church C. E. Bradford Ret. Vice-President Far Eastern Division Takoma Park, Md. Vice-President for NAD General Conference Gerhard Hasel *H. W. Lowe General Conference Wadie Farag Prof, of OT. & Bib. Theol. Ret. Sec. of Biblical Re * C. D. Brooks Evangelist Asst. Dean, SDA Theol. search Com. Gen. Field Sec. Alberta Conference Sem., AU Member, Daniel Committee General Conference Richard Fearing J. Heinz Edwin Ludescher George W. Brown President Student, AU President President N. Pacific Union Marienhoehe Seminary Euro-Africa Division Inter-American Division A. J. Ferch C. D. Henri Johannes Mager John C. Brunt Chairman, Theol. Dept. Ret. Vice-President Student, AU Assoc. Prof, of Theology Avondale College General Conference Friedensau Seminary Walla Walla College *R. R. Figuhr Edward Heppenstall E. L. Marley L. L. Butler Ret. President Prof, of Theol. & Christian President Treasurer General Conference Phil., Emeritus, AU Northern Union Confer General Conference Philip Follett Charles B. Hirsch ence Robert H. Carter President Director, Ed. Dept. A. C. McClure President N. California Conference General Conference President Lake Union Conference John M. Fowler Frank Holbrook Southern Union Confer J. W. Cassell Editor, Oriental Watch Prof, of Religion ence President man Pub. House Southern Missionary Col. Merle Mills Pacific Union College Southern Asia Division Kenneth J. Holland Director of Personnel G. J. Christo John W. Fowler Editor, These Times General Conference President President Gordon Hyde K. J. Mittleider Southern Asia Division Ohio Conference Assoc. Director President W. T. Clark C. O. Franz Sabbath School Dept., GC Trans-Africa Division President Ret. Secretary Salim Japas A. Leroy Moore Far Eastern Division General Conference Prof, of Theol. Coord. of Native American W. O. Coe Erwin Gane Antillian College Indian Affairs President Prof, of Religion Inter-American North American Columbia Union Conf. Pacific Union College Division Division

24 William G. C. Murdoch A. P. Salom Arthur L. White Screening Committee Dean, Emeritus, SDA Pastor, Wahroonga Church Ret. Secretary G. R. Thompson, Chairman Theol. Sem., AU Australia Ellen G. White Estate, GC F. E. J. Harder Member, Daniel Committee Joel Sarli Neal C. Wilson J. Heinz W. L. Murrill Th.D. Student, AU President W. R. Lesher Undertreasurer Brazil College General Conference Robert Olson General Conference Walter R. L. Scragg Joao Wolff K. S. Parmenter Senzo Nagakubo President President Jack Provonsha President N. Europe-W. Africa Div. South American Division Mario Veloso Japan Missionary College William H. Shea Kenneth H. Wood L. D. Venden Beatrice M. Neall Editor, Adventist Review Assoc. Prof, of OT Chairmen, cochairmen, and Asst. Prof, of Religion SDA Theol. Sem., AU F. Donald Yost secretaries of the seven sub Union College J. G. Smoot Director Archives & Statis. committees: *M. S. Nigri President General Conference (1) L. L. Bock Ret. Vice-President Andrews University Norman H. Young Alf Lohne General Conference J. R. Spangler Prof, of Theology Erwin Gane R. L. Odom Sec., Ministerial-Steward Avondale College (2) C. E. Bradford Ret. Editor, PPPA ship Assn. Robert M. Zamora Merle Mills Member, Daniel Committee General Conference Assoc. Prof, of Religion Kenneth Strand *Enoch Oliveira *Georges Steveny Columbia Union College (3) W. Duncan Eva Vice-President President Jean Zurcher Leslie Hardinge General Conference French Swiss Conf. Secretary Gerhard Hasel V. N. Olsen Kenneth A. Strand Euro-Africa Division (4) W. J. Hackett President Prof, of Church History Edwin Ludescher Loma Linda University SDA Theol. Sem., AU *Unable to attend *H. E. Douglass R. W. Olson F. G. Thomas L. T. Geraty Secretary Secretary (5) Richard Hammill Ellen G. White Estate, GC Afro-Mideast Division Steering Committee Charles B. Hirsch L. R. Palmer G. Ralph Thompson PREXAD Fritz Guy President Secretary (6) M. C. Torkelsen Allegheny East Conference General Conference J. R. Spangler K. S. Parmenter Merwin Thurber Guidance Committee (The 14 men who worked with *W. G. Johnsson President Ret. Book Editor, R & H Dr. Ford during the prepara John Brunt Australasian Division Member, Daniel Committee tion of his document.) (7) F. W. Wernick *Oster H. Paul A. H. Tolhurst Richard Hammill, Chair C. D. Henri Pastor, Mt. Sinai Church President man W. R. L. Scragg Orlando, Fla. N. New South Wales Conf. W. R. Lesher, Secretary Jan Paulsen M. C. Torkelsen *Two group secretaries T. H. Blincoe Secretary Vice-President were replaced because of the J. J. C. Cox N. Europe-W. Africa Div. General Conference press of other responsibilities. Gerard Damsteegt Elbio Pereyra K. G. Vaz W. D. Eva Assoc. Secretary Min. Assn. Secretary Fritz Guy Drafting Committee for Ellen G. White Estate, GC West Indies Union Conf. Gerhard Hasel "Christ in the Heavenly *R. H. Pierson Mario Veloso W. G. Johnsson Sanctuary" Ret. President Dean-Elect. Theol. Sem. Robert Olson (Subcommittee of screening General Conference South American Division J. R. Spangler Jack W. Provonsha Fred Veltman committee) Kenneth Strand W. D. Eva Prof, of Phil, of Rel. & Prof, of Religion Fred Veltman Fritz Guy Christian Ethics, LLU Pacific Union College Don Yost W. G. Johnsson *E. S. Reile Louis Venden W. R. Lesher President Pastor, University Church Central Union Conference Loma Linda, Calif. L. L. Reile Kenneth L. Vine Response Committee Drafting Committee for President Dean, Div. of Religion (Consensus statement, ten- Ellen G. White State Canadian Union Conf. Loma Linda University point document) ment C. B. Rock Mervyn A. Warren J. R. Spangler, Chairman (Subcommittee of screening President Academic Dean Raoul Dederen committee) Oakwood College Oakwood College H. E. Douglass F. E. J. Harder, Chairman Alfonso P. Roda F. W. Wernick A. J. Ferch Gerhard Hasel, Secretary President Vice-President James Londis Erwin Gane Philippine Union College General Conference Norman Young Robert Olson

Ministry, October/1980 25 Reflections on the Glacier View meeting

The Seventh-day Adventist Church around the world in an effort to discuss doubtless go down as a truly historic can well afford to examine its pillars of the meaning and relevance of prophecy, one. Digging into great scriptural truths faith from time to time. The experience particularly the time prophecies of Dan was made doubly inspiring by the calm, will, without question, make them ours, iel, the relationships between chapters 7, spiritual atmosphere that prevailed. God as well as the pioneers©. Perhaps in this 8, and 9 of Daniel, the significance of was with us from first to last, and this way the Holy Spirit can revitalize us all Hebrews 6-10, and the role of E. G. brought in a wonderful spirit of unity. I for a deeper dedication to the message White was of inestimable value to me. believe that, after these days of intensive we love. That was the most rewarding The "immunity" granted to the partici theological examination, the Advent personal insight that came to me at the pants both in the seven smaller groups message emerged fully intact and more Sanctuary Review Committee meetings. and in the plenary session provided the appealing than ever. I praise God for the The discussion group I attended de setting for very frank and open discus truth that unites our hearts. voted 14 hours during four mornings to sions of the issues under review. It was R. A. Anderson various topics centering on the 2300-day extremely gratifying to observe that al Former General Conference prophecy, the investigative judgment, though different theological perspectives Ministerial Association Secretary the sanctuary ministry of Christ, and the were represented in the committee, thus role of Ellen White in the formation of occasionally engendering rather vigor As my husband and I came to Glacier church doctrine. One sensed that this ous discussion, the Spirit of the Lord View, anticipation mixed with trepida was a dedicated group of Bible teachers promoted remarkable consensus state tion. We were aware that sensitive and church administrators earnestly ments. Personally, I learned a great deal, issues, having the potential to split the searching their hearts and minds to be was immensely benefited and blessed, church, had been laid wide open. We certain about truths under question. and hope that such discussions will con approached our task with earnest prayer There was no attempt to force one©s vene on a regular basis in the future. that the Spirit that had led this move views on another. Each had an opportu A. J. Ferch ment in the past would not forsake us nity to test ideas. A remarkable consen Theology Department now. As our committees worked to sus emerged in the group as each day©s Avondale College gether day by day, we saw a miracle of topics were thoroughly canvassed. The consensus take place. Varied groups, afternoon general sessions revealed that To have been one of the approxi with a wide range of backgrounds and this consensus prevailed in other groups. mately 115 counselors who met in Colo understanding, reached similar, but by The meeting was characterized by a rado August 10-15 to study the sanctuary no means stereotyped, conclusions. loving concern for one another. Prayer truths and related subjects was both a I personally feel that I need to have and earnest conversations were very challenge and an inspiration. Having at greater trust in the community of be precious experiences. Every attempt tended other groups of a similar nature lievers as it works under the guidance of was made to be fair to the views of over many years, I can say with confi the Holy Spirit. What I experienced this Desmond Ford. Yet, it was clear that dence that what happened at Glacier week will affect my teaching methods. I this group of church leaders regarded his View was in many ways tremendous. will use authoritarian, lecture-type views to be unsubstantiated in a number Basic truths had been seriously chal methods far less, and will involve my of key points, and that historic Adventist lenged, calling for deep and thorough students much more in personal and teachings on these vita) doctrines are examination. Were our pioneers correct group discovery of truth. reliable and can be reasonably supported in their understanding of prophecy and Our only sorrow and it ran deep from the Scriptures. Everyone recog theology? Would Adventists have to was our inability to bring Dr. Ford into nized, however, that there is a continu change certain historic beliefs? Looking spiritual oneness with the group. ing need to study the Scriptures more over the group, most of whose members Beatrice Neall deeply to understand even better God©s I had known for years, I recognized that Religion Department message for our day. it had been chosen to provide a truly Union College Joseph G. Smoot balanced, yet thoroughly exegetical, ex President, Andrews University amination of every facet of the problem. The Sanctuary Review Committee The group comprised trained theologians provided an open, honest forum to study The Sanctuary Review Committee and exegetes, editors and world admin the church©s historic position on the meetings will remain one of the most istrators. sanctuary and associated subjects. The significant experiences in my life. The Each session was expertly chaired by sheer number of Seventh-day Adventist opportunity to meet with SDA adminis the president and secretary of the Gen Bible scholars, New Testament and Old trators and theologians gathered from eral Conference, and the meeting will Testament authorities, and worldwide

26 church leaders gathered in one spot was any member, for or against any position confidence. It was gratifying to witness historic, impressive, and thrilling. I that was being reviewed; (3) obvious the consensus that developed as the var doubt that any subject of Bible truth manifestations of the power of the Holy ious group reports were presented to the ever had a more careful or prayerful Spirit to bring about a consensus among full committee. A sincere desire to con review. the participants on all vital issues by sider all points of view, to seek prayer The open discussions and freedom of bringing hidden truths to the fore. fully for truth, and to continue to study expression convinced me anew that our As nothing else has, these meetings this vital teaching of the church per pioneers were led to the church©s posi helped me to see that: (1) God has pre meated the meetings. This historic tion on the sanctuary through sound pared men in every crisis to defend His meeting, I hope, has provided a model Bible teaching. Though none of them truth; (2) the democratic procedure, be for periodic dialogue between church could claim formal theological training, cause it allows for freedom of speech, is leaders and scholars, which should help by the guidance of the Holy Spirit and by a long, drawn-out process but that God to prevent future challenges of the type their study, they were led to truth. honored it at Glacier View because it considered at Glacier View. I have come away from the Sanctuary respects man©s free will; (3) as anciently J. W. Cassell Review Committee thankful for the God sent His people prophets whom President beautiful message contained in the sanc they mistreated and later His Son, whom Pacific Union College tuary. The understanding of how God they killed, so now He has given His has handled, is handling, and will handle church the Bible, which has not been Participating in the activities of the the sin problem gives me wonderful as fully comprehended, and then the Tes Sanctuary Review Committee during its surance of His love for me and confi timonies to help the church understand it recent meeting at Glacier View Camp, dence of forgiveness. The atonement more fully, but some are taking these near Denver, August 10-15, was for me a and the 1844 judgment-hour message Testimonies apart and aiming their darts most stimulating experience. Frequently came into sharp focus as defended by at them; (4) if God©s prophets are not I heard comments expressing satisfac Scripture. I thank God for this truth. inerrant, so much more is this so of our tion, appreciation, and occasionally even W. D. Blehm knowledge of history and Biblical lan amazement, that the church was willing President, Pacific Union Con/. guages. It may be the height of pre to come to grips in such an open manner sumption at times to think that prophets with difficult theological problems. Glacier View, to me, became a real are not inerrant but that dictionaries and While initially I felt it might be impos experience in freedom freedom to history books are, or that our compre sible to separate personalities from the grow into a unity of faith and doctrine. hension of history, Biblical languages, theological issues confronting the com This freedom to grow was a reality be and contextual meanings is absolute and mittee, in actuality the small-group ses cause there was no desire to indulge an inerrant; (5) men unaided by the Spirit sion, as well as the larger-group discus adversary attitude by which the Holy cannot understand God©s inspired truth, sions, focused on basic Bible truths in an Spirit would be unable to work in our which is revealed only to the meek who objective atmosphere. The personal, minds while we were searching for truth humbly seek Him; (6) what happened at friendly exchange of differing view in the Word of God. Glacier View was permitted by God to points on scriptural teachings by a I think that it was possible to attain help us dig deeper into the Bible as we mix of the church©s theologians, Bible this degree of unity in faith and doctrine have never done before, to prepare us scholars, pastors, and administrators only as a result of the deep concern and for the day when we will have to defend encouraged and fostered mutual confi love, the spiritual communication of fel the truth before kings, magistrates, and dence and understanding among a vital lowship, the transforming presence of the keenest of minds; (7) some who are segment of the denomination©s respon the Holy Spirit, the power of prayer that attacking the Testimonies are by so doing sible leaders. opened our minds, the personal relation fulfilling the predictions of the very Tes Although differences of opinion on ship with Christ, and the total commit timonies that they attack, and confirming some points were not fully resolved, the ment to the mission of the church that the divine origin of these messages; (8) final consensus that emerged from the we all experienced during these few days the greatest among us today are not as meetings demonstrated the basic and in Glacier View. I express my gratitude conversant with Scriptures as were the overwhelming support of the group for to God for all of this. humble founders of this message; (9) the church©s historic position on the Mario Veloso surface readers who are anchored no doctrine of the sanctuary. To me, it also Dean Elect where and have put their trust in science demonstrated the importance of ongoing South American Division Seminary falsely so-called will be shaken out. dialogue among the various thought Wadie Farag leaders of the world church in a mood of Never have I understood the patience Evangelist, Alberta mutual trust and confidence. and long-suffering of God as I did at the The whole experience was refreshing, Glacier View meetings. These historic The meeting at Glacier View called to rewarding, and encouraging. I gained meetings were uniquely characterized review the sanctuary doctrine of the new appreciation for our careful and by: (1) an unprecedented openness on church in light of Dr. Desmond Ford©s conscientious theologians and their con the part of its members to discuss every position paper proved to be a very cern for maintaining the doctrinal integ conflicting opinion on every question meaningful experience. The opportunity rity of the church. I was also challenged raised with frankness, forthrightness, for church administrators and Biblical to follow a more regular and careful and fairness; (2) astonishing patience scholars to meet together in small dis program of personal Bible study. and long-suffering on the part of the cussion groups as they studied this im W. T. Clark chairman to listen to every opinion, in portant topic not only was informative President terpretation, and argument presented by but promoted a spirit of mutual trust and Far Eastern Division

Ministry, October/1980 27 Questions and answers on doctrinal issues

The following series of questions and answers has been carefully prepared to give a synopsis of the positions on the sanctuary, the investigative judgment, and related issues that were taken by Dr. 1. THE NATURE Ford and examined by the Sanctuary Review Committee. As far as possible, the positions have been phrased using OF PROPHECY Dr. Ford©s words (or the words of au thorities that he cites approvingly) as found in his manuscript "Daniel 8:14, One©s understanding of the nature of first century A.D. "The evidence of Matt. the Day of Atonement, and the Investi prophecy will inevitably determine how 24:34 (Mark 13:30) makes it plain that it gative Judgment. " Every effort has been Bible prophecies and related issues in was no part of God's original plan for sin made to use such excerpts accu the book of Hebrews are interpreted. to endure for centuries after the cross. rately and in context. This can be especially noticed in the way Prophecies such as Dan. 7:25; 8:14; Rev. This section is arranged to set forth Dr. Ford employs Scripture to show 11:2; 12:16; 13:5, would have met fulfill first the challenge of Dr. Ford©s manu that, according to Hebrews, the anti- ment on a much smaller scale had the script to established Seventh-day Ad- typical day of atonement began in A.D. church quickly grasped the gospel and ventist positions in various areas. This 31, not in 1844. A major assumption for a proclaimed it in its purity" (306, italicized challenge is printed in boldface type with day of atonement beginning in A.D. 31 is in original). direct quotations from Dr. Ford©s manu that all Old Testament prophecies were script enclosed in quotation marks and intended to have been fulfilled in the first page references given in parentheses. A century A.D. A corresponding assump \£» Is it true that all Old Testament question follows in italic type which tion is that the New Testament indicates prophecies were to be fulfilled by the first summarizes the essential issue raised by that Christ would return within that cen advent of Christ? the challenge. Then a response is given. tury. On the basis of these assumptions, These answers are not intended to be Dr. Ford concludes the following: (1) exhaustive. They have been designed to there had to be a first-century antitype \.* In answering this question it give concise, thoughtful, and valid replies for the Day of Atonement, not one in should be pointed out that not all Old setting forth the reason for Seventh-day 1844; and (2) the time periods in Daniel Testament prophetic literature is of an Adventism ©s understandings in these and Revelation stand for literal, not pro identical nature. There are basically two areas. phetic, time to be fulfilled before major types of prophetic literature: (1) Christ©s first-century return. Thus the general prophecy, represented, for ex year-day principle is not an integral Bib ample, in Isaiah, Jeremiah, Amos, et lical hermeneutic. cetera; and (2) apocalyptic prophecy, such as in Daniel. As has been widely recognized, gen 1. All Old Testament prophecies, in eral prophecy has a perspective that fo cluding the time prophecies of Daniel, cuses primarily on the prophets© own were intended to have been fulfilled in the time, although it also has wider perspec-

28 lives beyond its local setting, including and a time period after which God would and that this was the reason why Christ dimensions of a cosmic scale that culmi intervene in behalf of His people (see did not return in that generation? nate in the great day of the Lord and a Dan. 7:25; 8; 14). A careful review of new heaven and a new earth (see Isaiah these apocalyptic prophecies shows that 2; 24-27: 65; 66; Zechariah 9-14). Be they do not terminate at the first advent. 2. "The whole weight of New Testa cause of these two dimensions, general At that time the fourth world empire, ment testimony [is] that God's ideal plan prophecy may at times be seen to have Rome, was in full control, and the little- was that Jesus should have returned in the an aspect of dual fulfillment or two horn power had not appeared on the first century AD, not long after His foci a local, contemporary one and a scene, indicating that only a section of ascension to heaven. This is clearly taught universal, future perspective. (This is the prophecy had been fulfilled and from Matthew to Revelation" (295, itali not the same as the apotelesmatic prin much was yet to come. Therefore, as far cized in original). ciple, which allows for multiple fulfill as Daniel©s prophecies are concerned, it ments.) was not God©s plan, after He gave Daniel Apocalyptic prophecy, in contrast, this prophetic preview of salvation his Is this the unanimous testimon has a universal scope. It deals not so tory, that all Old Testament prophecies of the New Testament? much with a local, contemporary frame were destined to be fulfilled at the first work of history, but rather with the advent. major salvation-historical acts of God There is no dual or multiple fulfillment /* Although the New Testament for the whole span of human history, the of the world empires of Babylon, Medo- stresses the soon return of Christ, it also great controversy between good and Persia, Greece, and Rome. Even if cautions against being overly optimistic evil. Thus we see in Daniel 2, 7, 8, 11, Rome is seen in Daniel 8 in its pagan and about an imminent return. Paul©s letter and 12 a treatment of world powers in papal phases, it is still only one Rome. to the Thessalonians brings this point onward succession from Daniel©s time As the world empires have a single ful out. These believers were under the im until the pre-Advent judgment and be fillment, so the "little horn" of Daniel 7 pression that the day of the Lord was yond to the universal establishment of has a single fulfillment in papal Rome, imminent. To correct this erroneous im God©s everlasting kingdom. Further i.e., fallen Christendom, and the "horn pression, Paul informs them of events more, we notice that the apocalyptic coming forth from littleness" in Daniel 8 that had to transpire before the Second prophet, while covering the span of his has but a single fulfillment in Rome in its Advent could take place. As indicated in tory, focuses on end-time events. In ad two phases. Likewise the stone kingdom 2 Thessalonians 2, Paul tells them that dition, much of apocalyptic prophecy of Daniel 2 and the "everlasting king before the coming of Christ, important is phrased in symbolic imagery com dom" of Daniel 7, the inauguration of developments in the religious world are municated by dreams and visions, yet which is described in Daniel 12:1-4, has to take place, and cautions them not to representing historical realities. but one fulfillment as the final consum be deceived on this subject (see verse 3). Another important feature of apoca mation when the old age will give way to Then the apostle proceeds to point out lyptic prophecy is its horizontal, histori the new age and history as it is known that before Christ is to come, apostasy cal continuity. History is portrayed as will cease. must develop, and the power so clearly directional, a continuum that is under It is true that with God all things are described in Daniel would emerge to God©s control and moving ever closer to possible, but His prophetic word to make war on God©s people. Until this the glorious consummation. This per Daniel reveals that history would not be wicked power has manifested itself, it spective schematizes world history and consummated in the everlasting kingdom would be in vain for them to look for the delineates the powers that are to play a within the first century A.D. It is unfruit Second Coming. Paul therefore said, role in it. Apocalyptic emphasizes the ful for us, who have had the privilege of "That day shall not come, except there fact that God is in control and salvation seeing the sure fulfillment of Daniel©s come a falling away first, and that man of history moves according to His fore prophecies over the vast span of history, sin be revealed" who would establish knowledge. One empire after another to develop theories regarding what could himself within the church "so that he as emerges upon the scene of action just as have happened but in reality did not take God sitteth in the temple of God, shew predicted, not only according to the place. ing himself that he is God" (verses 3,4). prophesied pattern but also according to The condition proposed above to ex Incidentally, Ellen G. White remarks on its duration of domination over God©s plain why these prophecies of Daniel did this point as follows: "Not till after the people as indicated by the specific time not meet their supposed first-century- great apostasy, and the long period of predictions. It is this specificity in the A.D. fulfillment is that the church did not reign of the ©man of sin,© can we look for unfolding of history that works against quickly grasp the gospel and proclaim it the advent of our Lord. The ©man of sin,© the application of a dual fulfillment for in its purity. This is not the picture of the which is also styled ©the mystery of in apocalyptic prophecy. Apocalyptic liter apostolic church conveyed by the New iquity,© the ©son of perdition,© and ©that ature has an unconditionality and inevi Testament from Acts to Revelation. If wicked,© represents the papacy, which, tability about it that lends to its predic these prophecies failed to be fulfilled as foretold in prophecy, was to maintain tions the aspect of absoluteness. God is because the apostolic church failed to do its supremacy for 1260 years. This in control of man©s affairs, for He is its task, what assurance is there that the period ended in 1798. The coming of sovereign. No matter what evil powers Adventist Church, or any other church, Christ could not take place before that do, good will triumph according to God©s can ever meet this condition for the ful time" (The Great Controversy, p. 356, foreknowledge. In harmony with this fillment of these prophecies and the re italics supplied). view, we see in Daniel the rise of spe turn of Christ? On what scriptural basis Paul©s testimony shows that the whole cific world powers, a little-horn power can it be claimed that the early church weight of the New Testament does not with a predetermined time of supremacy did not fulfill God©s expectations of it indicate a first-century return of Christ.

Ministry, October/1980 29 result of the pagan and papal persecu 7:25; 8:14; Rev. 11:2; 12:16; 13:5, would tions. From Matthew 24:32, 33 it can be have met fulfillment on a much smaller 3. Christ's statement "Truly, I say to concluded that these cosmic signs are scale had the church quickly grasped the you, this generation will not pass away till special warnings designed to lead people gospel and proclaimed it in its purity" all these things take place" (Matt. 24:34, to repentance and to serve as an encour (306, italicized in original). R.S.V.) demonstrates that "the evidence agement to God©s people. It is in this is overwhelming that Christ was saying immediate context that we find the mes He planned to return to that very genera sage of Matthew 24:34 that the genera Were these time prophecies ca tion He was addressing. The decisive fact tion living at the time of the end of this pable of a first-century fulfillment? is that the expression 'this generation' tribulation would not die before they had occurs fourteen times in the gospels, and seen the cosmic signs in verse 29. Com always refers to Christ's contemporaries" menting on the Dark Day and the 1833 It should be realized that a first- (297, italicized in original). falling of the stars, E. G. White re century fulfillment of these apocalyptic marked: "Christ has given signs of His time prophecies is possible only if the coming. He declares that we may know year-day principle is not an inherent, Is this conclusion correct? when He is near, even at the doors. He Biblical hermeneutic. How these proph says of those who see these signs, ©This ecies would have been fulfilled in such generation shall not pass, till all these a short span of time is a field requiring xm« Matthew 24:34 is part of Christ©s things be fulfilled.© These signs have ap considerable speculation. It may be in last discourse, in which He responds to peared. Now we know of a surety that teresting, from an academic point of two different questions. The first deals the Lord©s coming is at hand" (The De view, but unfruitful as far as its practical with the end of Jerusalem; the second sire of Ages, p. 632, italics supplied). relevance is concerned. A hypothetically with the end of the world (see verse 3). In other words, these special signs possible fulfillment of these prophecies From the structure of the sermon it has were all to occur within the lifetime of a in the first century is robbed of any real been noticed by many that Jesus did not generation. In view of the nature of significance by the fact that there was no discuss separately the destruction of Je Christ©s Olivet discourse, there is cer first-century return of Christ. rusalem and His personal return. It tainly no overwhelming evidence that There is no reason why the year-day seems that in mercy to His disciples He Christ intended to say that He would principle should not be accepted as a blended the account of these two great return to the generation He was ad Biblical principle, especially when the crises. In comparing history with this dressing. On the contrary, the immediate historical fulfillment of all the above time discourse, one discovers certain features context of Matthew 24:34 appears to re prophecies provides ample evidence of that apply to the Jewish nation only, late this text to the generation living at its validity. It is in this context that the others that pertain to those living at the the time when the special cosmic signs in faith-inspiring function of prophecy end of time, and still others that are the sun, moon, and stars were to occur. manifests itself as the "sure word of relevant to both classes of people. It may be of significance to note also prophecy," and "a light that shineth in a Matthew 24:15-20 refers to the fall of that among ancient and modern com dark place" (2 Peter 1:19) until the Sec Jerusalem. Verses 21 and 22 describe mentators the expression "this genera ond Advent. (For more information on briefly the period between the destruc tion" is not necessarily understood to the year-day principle, see the section tion of Jerusalem and the signs of the refer to those listening to Christ, i.e., "The Cleansing of the Sanctuary and the Second Advent. Regarding this interlude they are not necessarily His contem Investigative Judgment in the Old Testa E. G. White has this interesting obser poraries. Among the suggestions for the ment," number 13.) vation: "Between these two events [the identity of the phrase "this generation" It is, at times, alleged that Christ could fall of Jerusalem and the Second Ad (he genea haute) are the following: (1) not have come before A.D. 1844 if indeed vent], there lay open to Christ©s view race or Jewish people in the sense that the 2300-year-day prophecy were un long centuries of darkness, centuries for the Jewish race/people would not perish conditional and thus reaches to A.D. His church marked with blood and tears until Christ comes again (so Jerome, 1844. The argument continues that, since and agony. Upon these scenes His disci Bietenhart, N.I.V. [margin, "race"], H. Christ could have come before A.D. 1844, ples could not then endure to look, and Schniewind, F. Busch, H. Bietenhart, A. the 2300-year-day prophecy must be Jesus passed them by with a brief men Meinertz, Bauer-Arndt-Gingrich); (2) conditional. Is it true that an uncondi tion" (The Desire of Ages. pp. 630, 631). "mankind in general" in the sense that tional 2300-year-day prophecy would Commenting again on this period of the human race as such would remain have prevented Christ from returning tribulation, she said: "In a few brief until He comes again (H. Conzelmann); before A.D. 1844? utterances of awful significance" Christ (3) "this type" or "this sort," namely God in His foreknowledge (which is "foretold the portion which the rulers of the perverse and faithless nature of man not to be confused with predestination) this world would mete out to the church will continue until the eschaton (W. Mi- gave the 2300-year-day prophecy of of God" (The Great Controversy, p. 39). chaelis); (4) "disciples" or "Christians" Daniel 8:14 with the intent that its only The beginning of the tribulation can be will continue until the Second Coming fulfillment would take place in A.D. 1844, dated from the fall of Jerusalem, and, (Chrysostom, Victor of Antioch, Theo- following which the heavenly sanctuary according to Matthew 24:29, its termina phylact). would experience the divine cleansing tion occurred at the time of the signs in activity. This divine foreknowledge, the sun, moon, and stars the dark day communicated through prophetic-apoca of 1780 and the falling of the stars in 4. An intended first-century return of lyptic vision, involves advance knowl 1833. This period, then, spans the time Christ means that the time prophecies of edge of historical details, including defi of tribulation the church suffered as a Daniel and Revelation "such as Dan. nite time specifications. The book of

30 Daniel bears witness to the experience of nings and the mornings," " which is in Daniel 8 and the Jewish persecution God©s lordship over history. In retro deed " ©true,© " was to be sealed in the under Antiochus Epiphanes (as claimed spect, the student of the book of Daniel sense that its detail of the exact time was above) is incorrect and cannot be estab discerns that history is not governed by to remain veiled until this time, which lished on the basis of sound exegesis and caprice or by the powerful ambitions of was " ©many days hence© " (R.S.V.), or historical data. Thus it is an invalid sup rulers and nations, but by the beneficent "©many days in the future©" port for the idea that prophecy is pri purpose and plan of God. From the per (N.A.S.B.). The sealing or veiling of the marily relevant to the original reader spective of Scripture, nothing happens time element would make it possible for ship. Even if the Antiochus Epiphanes by chance or caprice, for God©s sover Christ to come at an earlier point in episode were intended by the prophecy, eign purpose and plan is emphasized in history, at least on a theoretical level, the argument (that the prophecy must be early Old Testament prophecy: " ©As I without in the least rendering the 2300- applicable primarily to the original have planned, so shall it be, and as I year-day prophecy conditional or forcing hearers) would still fail because the have purposed, so shall it stand© " (Isa. it to refer to another time period than the original recipients of the prophecy had 14:24, R.S.V.; cf. 5:19; 19:17; 28:29; one intended by God, i.e., 457 B.C. to already passed from the scene about Amos 3:7; Micah 4:12; Jer. 50:45). A.D. 1844. On a theoretical and specula four centuries before the prophecy©s In Scripture, history is the unfolding tive level the sealing of the vision would "fulfillment" by Antiochus Epiphanes. of God©s plan and purpose, a movement make it possible for Christ to come be Dr. Ford confirms this four-century gap of events foreknown and announced to fore 1844 if this were in God©s design. by noting that, in spite of his application His prophets through predictions. In The fact that the vision was unsealed, as of the little horn to Antiochus Epi classical prophecy the conditional aspect it were, in the late eighteenth and early phanes, "this is not to deny a sixth cen emerges, particularly with regard to nineteenth centuries, with the time ele tury authorship for Daniel" (391). God©s purpose for ancient Israel predi ment being clearly and widely perceived Because of the different types of cated upon the covenant and Israel©s for the first time, allowed for other op prophecy (see above under number 1), willing obedience of the covenant obli tions on the part of God without render one should be careful of demanding that gations. But in apocalyptic prophecy ing the 2300-year-day prophecy condi all prophecy is applicable to the original there is no such conditionality. In con tional or making it to refer to something audience. This caution especially applies trast to classical prophecy, apocalyptic else. to the apocalyptic prophecies of Daniel prophecy is universal in scope and cos Nevertheless, it is best to move from and Revelation that contain prophetic mic in nature. It is not linked to a cove the realm of theory and speculation to parallelisms, each covering the history nant between God and the world, and that of reality. The reality is that in of the prophet©s time until the end of thus is not conditioned by covenant ob God©s foreknowledge the prediction of time. The relevance of this type of ligations. this long time period was made and that prophecy to the original hearers goes God©s foreknowledge made it possible it found its only divinely designed ful only as far as their historical situation is to predict in apocalyptic prophecy the fillment in the events of A.D. 1844, when incorporated in the prophetic symbol rise and fall of world empires and their a new phase of ministry involving ism. For them, the unfulfilled prophetic historical succession in a most uncanny cleansing, restoring, setting right, and imagery functions simply as an assur manner. The same applies to historical vindicating began in the heavenly sanc ance that God controls the affairs of man details about the work and timing of the tuary. The year 1844 marks also the time and that His triumph is certain. Because Messiah (see Dan. 9:24-27) and the time when there is no more time prophecy to a major part of the prophecies does not period allotted to ancient Israel. This be fulfilled. Thus all human beings live apply to their contemporary situation, foreknowledge included the time period now in probationary time, borrowed they can obtain no certainty as to the of supremacy over the saints by the from God, before the glorious second specific fulfillment. anti-God little-horn power in Daniel advent of Christ is to be experienced by Furthermore, it should be kept in mind 7:25. This foreknowledge included also His people. that a portion of the book of Daniel was the longest prophetic time period known to be sealed, ©"for it pertains to many in Scripture, the 2300-year-day prophecy days hence©" (Dan. 8:26, R.S.V.). of Daniel 8:14. This divine foreknowl 5. "The close relationship between the ©"Daniel, shut up the words, and seal edge has nothing to do with fatalism, nor prophecy of Dan. 8 and the history of the book, until the time of the end©" God's people between 171-165 BC dem does it imply that man©s will is causally (12:4, R.S.V.; cf. verse 9). Thus to insist determined, robbing him of the freedom onstrates that . . . prophecy has its first that Daniel was to be understood by its of choice. It does mean, however, that significance for the people to whom it was original readership is contrary to the na originally given. That view of prophecy God has sovereign lordship over history. ture of the book itself and to its plain If we were to speculate that Christ which regards it as irrelevant for the internal statements. This concept of the original hearers or readers has long could have come back to earth before sealing of the book of Daniel was gener A.D. 1844, it would still not follow that in passed away in Christian scholarship" ally accepted by Christian scholarship such an eventuality the 2300-year-day (394). during the Reformation and post-Refor prophecy is conditional. The reason for mation era. Unfortunately, after the this is fairly simple and is stated clearly Do prophecies, including those of general rejection of the second advent in Daniel 8:26: " ©The vision of the eve Daniel, have a primary fulfillment or ap movement in the 1840©s, together with its nings and the mornings which has been plication for the original hearers? historical approach to prophecy, the told is true; but seal up the vision, for it second angel©s message began its proc pertains to many days hence© " (R.S.V.). lamation, and the moral fall of Babylon The sealing of the vision means particu became a fact, resulting in a loss of larly that its time element of " ©the eve A close relationship between prophetic understanding among Chris- Ministry, October/1980 31 tian scholars. The current principles of and a later one in Christ, the church, or any good thing in the history of Israel prophetic interpretation held by Chris the new earth. What is new is the appli and throughout the history of the church tian scholarship, therefore, should not cation of the apotelesmatic principle of until the end of the millennium! The one be taken as normative for Adventists, multiple fulfillment to the time prophe exception that Dr. Ford excludes from because of the scholars© conflict with the cies of Daniel and Revelation, which are the apotelesmatic application is a begin Biblical continuous-historical view of classified as apocalyptic prophecy. ning of an investigative judgment in prophecy upon which the Seventh-day When this principle is applied to the little heaven in 1844. The imposition of such a Adventist Church, as a prophetic move horn of Daniel 8, it causes it to signify restriction seems quite unwarranted in ment, is based. not only Rome pagan and papal but view of the tolerant attitude toward vir It is illuminating to compare E. G. also Antiochus Epiphanes, as well as a tually all other possibilities. White©s views on these matters. Refer final antichrist just before the Second The manuscript©s stress on the appli ring to Daniel and Revelation, she wrote, Advent, and probably also a revived an cation of the apotelesmatic principle to "These messages were given, not for tichrist at the end of the millennium. The Daniel 8:14 is surprising in view of its those that uttered the prophecies, but for following statements from Dr. Ford©s charge that both early and current Sev us who are living amid the scenes of their manuscript will show the broad spec enth-day Adventist interpretations of fulfillment" (Selected Messages, book 2, trum of meanings attributed to Daniel this verse neglect the context of Daniel p. 114). "Each of the ancient prophets 8:14 because of the employment of the 8:11-13. It is appropriate, therefore, to spoke less for their own time than for apotelesmatic principle: ask whether the context of Daniel 8:14 is ours, so that their prophesying is in force "The verse [Dan. 8:14], like Dan. 2:44; taken into account better by the usual for us" (ibid., book 3, p. 338). In regard 7:9-13; 12:1; and 9:24-27 is apotelesmatic Adventist interpretation, which limits to Daniel©s own understanding of what in application, fitting not only the victory the application of this text to events re he was shown, she said, "His wonderful over the typical Antichrist, Antiochus, in lated with the beginning of the final prophecies, as recorded by him in chap 165 BC, but the great redemption of the judgment in the heavenly sanctuary, or ters 7 to 12 of the book bearing his name, cross, and its final application in the last by that broad interpretation that applies were not fully understood even by the judgment. ... It applies also to every to Daniel 8:14 almost every event prophet himself" (Prophets and Kings, revival of true religion where the elements throughout salvation history many of p. 547). "That part of his prophecy of the kingdom of God, mirrored in the which completely neglect the specific which related to the last days, Daniel sanctuary by the stone tablets and the context of the chapter. It is clear that the was bidden to close up and seal ©to the mercy seat, are proclaimed afresh, as at apotelesmatic principle has no built-in time of the end,© " "but since 1798 the 1844" (356, portion italicized in original). control mechanism to prevent abundant book of Daniel has been unsealed" (The "To vindicate the sanctuary means to speculation, making it impractical as an Great Controversy, p. 356). finish the transgression, make an end of exegetical tool. Many of the apoteles sin, bring in atonement for sin and simul matic applications, therefore, could bet taneously everlasting righteousness for all ter be designated as homiletic uses. 6. The Seventh-day Adventist doctrine who believe—and in addition, confirm all on the sanctuary and the investigative prophecy by accomplishment including judgment in Daniel 8:14 is un-Biblical and the establishment of the new temple—first 7. "Once the [apotelesmatic] principle violates the context of the text. "It seems the Christian church, secondly the new is grasped we will readily understand why to this writer [Ford] that the apotelesma- earth with its New Jerusalem as the many excellent scholars can be listed tic principle is the very key we need to throne of God and the everlasting temple" under each separate school of inter authenticate our denominational appro (420). preters — preterism, historicism, fu priation of Dan. 8:14 to our own time and "Thus 1844 was intended as 'restora turism, idealism. All are right in what work. ... By apotelesmatic we mean dual tion'—a revival of the truths that had they affirm and wrong in what they deny" fulfillment or more" (345, portion itali been trampled underfoot or that were (505). cized in original). ''This principle affirms about to be. The history of the church has that a prophecy fulfilled, or fulfilled in consisted of a series of 'deaths' and 'res part, or unfulfilled at the appointed time, urrections'—through the eras dominated What are the implications of this may have a later or recurring, or con by Babylon, Medo-Persia, Greece, Rome philosophical premise and its ayplica- summated fulfillment" (485). pagan, and Rome papal. After each era of tions to Adventists ? darkness came a new morning of restora tion" (422). How helpful is the application of "Every era of revival of the truths x». It should be pointed out that the the "apotelesmatic" principle to Daniel symbolized in the sanctuary may claim to above quotation illustrates the immense 8:14, "Unto two thousand and three be a fulfillment of Dan. 8:14" (486). task involved in attempting to bring the hundred days; then shall the sanctuary The above quotations allow for about major schools of prophetic interpreta be cleansed"? a dozen possible fulfillments of Daniel tion together under the umbrella of the 8:14, demonstrating that this text, ac apotelesmatic principle on the basis of cording to Dr. Ford©s manuscript, has the maxim "All are right in what they -im » The idea that prophecy may have come to mean everything from a revival affirm and wrong in what they deny." more than one fulfillment is not new of true religion among the Israelites to Such a union has never before been at either in Adventist or non-Adventist cir the New Jerusalem of the new earth. Its tempted by any commentator. It is a cles. Some Old Testament prophecies meaning thus becomes so general, and well-known fact that the historicist have been interpreted as having a first can be reapplied so many times in so school of prophetic interpretation (which fulfillment in the time of ancient Israel many ways, that it can signify almost looks at prophecy as being fulfilled

32 through history from the time of the adequately supported before it can be In the application of this premise to prophet until the Second Advent, and accepted as a sound principle of Biblical Seventh-day Adventist prophetic inter which is followed by Adventists) has exegesis. No inductive derivation or pretation, methodological inconsisten been antagonistic to the preterist school philosophical justification for this hy cies and impossibilities become appar of interpretation (which sees prophecy pothesis has been advanced. The mere ent. The positive assertions of the fulfilled in the past) and the futurist assertion of a maxim is no proof of its preterist and futurist schools are ac school (which sees fulfillment still in the correctness, and the burden of proof is cepted, while historicist affirmations, future). The futurist school, as currently upon the one who proposes it. The such as the year-day principle being a espoused in evangelical circles, stands in apotelesmatic principle implies that in Biblical datum, and the beginning of the clear opposition to preterism. Some reality there is no such thing as two investigative judgment being in 1844, are agreements exist between historicists mutually exclusive assertions when rejected in spite of the maxim that "all and futurists, but not after futurism those assertions are cast as positive are right in what they affirm and wrong in takes its great leap forward into the fu propositions. Thus, in the final analysis, what they deny." Again, there is an ab ture. To attempt bringing these schools this means that positive propositions are sence of built-in controls, which causes together in a harmonious apotelesmatic true, while negative propositions are the application of the premise to be whole would inevitably create a number false or nonverifiable. If human language highly subjective, and leads to a demand of tensions that cannot be smoothed is really that meaningless it will be ex that Adventists exchange their affirma over by an abstract principle. tremely difficult to conduct any intelli tions for those of scholars from preterist The validity of the maxim undergird- gible discussion on the interpretation of and futurist traditions, because they ing the apotelesmatic principle must be prophecy. "are right in what they affirm." 2. THE CLEANSING OF THE SANCTUARY AND THE INVESTIGATIVE JUDGMENT IN THE OLD TESTAMENT

1. Seventh-day Adventists have as the 2300 days are interpreted as being (Lev. 21:23), sacred utensils (Num. sumed that "the sanctuary of Dan. 8:14 symbolic of prophetic time. The year- 10:21), holy gifts (Num. 18:29), and the means the sanctuary in heaven. (Though day principle has been validated with an Most Holy Place (Lev. 16:33). Notice the context is about the sanctuary on even greater number of scriptural pas that the application of Daniel 8:11, 12, as earth.)" (290). "Dan. 8:14 is indeed the sages, thus the interpretation of the 2300 well as 8:14, to the sanctuary is legiti most important verse, summing up its key days as years is on a firmer basis than mate and is within the range of scriptural themes of the sanctuary, the kingdom of ever before (see question 9, page 44). usages. God (symbolized by the sanctuary), the The Hebrew word for "sanctuary" is If the subject of the sanctuary is judgment," et cetera (356; cf. 357, 399, qodesh, which has a wide range of opened up for New Testament usages, as 400, 421). meanings in the Old Testament, where it well, then the range of meanings be appears 469 times. Qodesh can apply to comes even wider. It is interesting that the earthly sanctuary or temple (Ex. William Miller listed seven different 36:1; Lev. 4:6; Num. 3:28; 1 Chron. possibilities for the interpretation of the What is the correct interpretation 22:19; 2 Chron. 30:15; Ps. 74:3; Isa. sanctuary of Daniel 8:14. "In his most of the sanctuary in Daniel 8:14 the 43:28; Mal. 2:12), the heavenly sanctu extensive exposition of the sanctuary, earthly sanctuary, the heavenly sanctu ary (Ps. 60:6; 68:2; 102:19; 150:1), the published in 1842, Miller indicated that ary. God, or something else? Holy Place (Ex. 26:33; 28:29; 39:1; 1 the ©sanctuary© could mean: (1) Jesus Kings 8:4), and the Most Holy Place Christ (Is. 8:14; Eze. 10:16); (2) heaven (Lev. 16:2; Eze. 41:21). (Ps. 102:19, 20:2); (3) Judah (Ps. 114:2); /*.» Understanding the meaning of Daniel 8:11, 12 uses a related word for (4) the temple of Jerusalem (1 Chron. the term sanctuary is a prerequisite for "sanctuary," miqdash, which is built 22:19; Ex. 25:8); (5) the holy of holies (1 understanding the meaning of cleansing, upon the root qadash as is the term Chron. 28:10; Rev. 4:6); (6) the earth (Is. just as understanding the 2300 days is to qodesh. Miqdash likewise can mean the 60:13; 1 Kings 8:27; Rev. 5:10; Rev. a degree a prerequisite for understanding earthly sanctuary (Dan. 9:17; Ex. 25:8; 20:6; Mt. 6:20; Ps. 82:8; Rev. 11:15; Ps. both cleansing and sanctuary. In other Ps. 73:17), the heavenly sanctuary (Ps. 96:6-13); (7) the saints (1 Cor. 3:16-17; 2 words, if the 2300 days are interpreted as 68:35; Jer. 17:12), or both the earthly and Cor. 6:16; Eph. 2:21-22)" (G. Dam- being literal 24-hour days, then the the heavenly (Ps. 96:6). Its 74 occur steegt, Foundations of the Seventh-day sanctuary and its "cleansing" will be rences in the Old Testament also include Adventist Message and Mission, Grand viewed in a much different light than if applications to the curtain and altar Rapids, Eerdmans, 1977, p. 34). To these Ministry, October/1980 33 seven views Dr. Ford would add one Him in any sense. 1:26) and that judgment always issues further: "The defiled sanctuary was a Certainly, the heavenly sanctuary, the from the sanctuary (see response to the symbol of the kingdom of God—a king kingdom of God, the church, and the next question). It was also the intent at dom requiring vindication" (357). If one individual Christian all need cleansing, one time that the Messiah would come holds to the apotelesmatic principle, restoration, and vindication. In deciding and set up His throne within the earthly then it would be legitimate to support a what is the preferred meaning for Daniel Temple that was to be rebuilt (Eze. variety of meanings as being applicable. 8:14, one may consider the synonym 43:4-7; Zech. 6:13). The thrones of Dan But since Scripture does not support the miqdash in Daniel 8:11, 12. which refers iel 7 are set up within the innermost apotelesmatic principle, we must at to more than the sanctuary structure it sanctum of the heavenly sanctuary, so tempt to find the meaning that fits the self. It includes also the utensils and that the proper context for understand context of Daniel 8 in its apocalyptic furniture. At times qodesh, the term ing Daniel 8:14 is that of the heavenly setting. used in 8:13, 14, can be translated as sanctuary. On the basis of the above Let us begin by stating what the sanc "holy things," so that the cleansing-res evidence we conclude that in Daniel 8:14 tuary is not. If our conclusion is that the toration-vindication involves the heav the "sanctuary" is the one in heaven and 2300 days cannot be literal 24-hour days enly sanctuary and the services per not the one on earth. or half-days, but that the days are sym formed therein. Second, we find that the bolic of prophetic time, then we are led same word qodesh appears in 9:24 in the to eliminate the following: phrase qodesh qodeshim, "holy of 2. Seventh-day Adventists have as 1. The sanctuary cannot be the taber holies." Nowhere in the Old Testament sumed that "'cleansed' is an accurate nacle erected by Moses, because 2300 is the expression "holy of holies" ap translation [of nisdaq] in Dan. 8:14 years fails to find fulfillment in any plied to a person. This seems to rule out (Though this is certainly not the case.)" known event from the time of Moses to any earthly high priest, as well as Christ (290). It is suggested that there is no lin that of David, and 2300 years covers the heavenly High Priest, as being in guistic relationship between Daniel 8:14 more than double the number of years tended here. At the end of the 70 weeks and Leviticus 16. The meaning of the verb for the existence of that tabernacle. the anointing of the "holy of holies" is in Daniel 8:14 "is not primarily 'cleanse,' 2. It cannot be the earthly temple, be to take place. This precludes all the more but 'vindicate'" (348). In Daniel 8:14 the cause 2300 years does not fit any known the possibility of the earthly sanctuary verbal form nisdaq "has no vital connec period during the Temple©s long history being alluded to, because the earthly tion with the taker of ritual cleansing in from about 970 B.C. to A.D. 70. Consist sanctuary had been anointed or dedi Lev. 16" (349). The conclusion is that ency demands that if we recognize the cated centuries previous to this (Ex. 29). "our traditional teaching on Dan. 8:14 is 2300 days as being prophetic then also The context also indicates that qodesh indefensible" (278). we should interpret the sanctuary as one cannot have been a primary reference to that fits the prophetic period, that is, as individual Christians or saints. Daniel being nonearthly, because the period of 8:13 uses the noun qadbsh when it Can we justify the linking together the 2300 years far exceeds the approxi speaks of one "saint" (qadbsh) in con of DanieL8:14 and Leviticus 16? mately 1,000-year history of the first and versation with another. Daniel 7:18, 21, second Jewish Temple. 22, 25, 27 uses an Aramaic noun, qad- 3. It cannot be the earth, because dishim, who are the "saints" trampled .**. The consensus position taken at nothing happened at the end of 2300 underfoot by the little horn. If Daniel Glacier View and printed elsewhere in years to restore the earth. Otherwise, we wished to convey the concept that the this special MINISTRY issue provides an would already be a part of the "new sanctuary refers to saints, then he would swer to this question in capsule form: heavens and new earth." have had to use the word qadosh in 8:14. "The Hebrew word here is nisdaq, 4. It cannot be Judah, because the Now we come to the final question: Is which has a broad range of possible tribe of Judah has long since ceased to the sanctuary of Daniel 8:14 a reference meanings. Its basic idea is ©make right, 7 exist, and never existed for 2300 years, to the heavenly sanctuary or to God©s ©justify,© ©vindicate,© or ©restore©; but or, for that matter, for merely 2300 lit kingdom? Or could it possibly apply to ©purify© and ©cleanse" may be included eral days. both? Daniel 7 is inseparably bound up within its conceptual range. . . . While The day-year approach to this passage with chapter 8 and provides the back there is, therefore, not a strong verbal leaves open the possibilities that the drop for the proper understanding of the link between this verse and the Day of sanctuary could symbolize one of the events of the succeeding chapter. If Atonement ritual of Leviticus 16, the following: (a) the heavenly, (b) the king Daniel 7:9, 10 is a reference to the heav passages are, nevertheless, related by dom of God, (c) the church, or (d) indi enly sanctuary or courtroom, then the their parallel ideas of rectifying the vidual Christians. Christ could not be sanctuary of 8:14 should be viewed in sanctuary from the effects of sin." This considered as the sanctuary, even the same vein of thought. Daniel in vi wide range of meanings is reflected in the though Christ is viewed as the head of sion is given a preview of judgment: "As following variations among modern His body, the church, because the activ I looked, thrones were placed and one translations: ©"restored to its rightful ity involving the sanctuary does not fit that was ancient of days took his seat" state©" (R.S.V.). "its rights restored" Christ. This means that to understand (7:9).* The Old Testament makes it (Jerusalem Bible), "©shall emerge victo the meaning of the "sanctuary" in Dan crystal clear that God©s throne centers rious" " (N.E.B.), " ©properly restored" " iel 8:14 one must understand the cleans within His sanctuary in heaven (2 Chron. (N.A.S.B.), "©reconsecrated©" ing, restoration, and vindication of the 18:18; Ps. 11:4: 103:19; Isa. 66:1; Eze. (N.I.V.), and "©restored©" (T.E.V.). sanctuary, for they are intertwined. The New American Bible takes excep Christ needs neither cleansing nor resto * All Bible texts are quoted from the Revised tion to the trend of modern versions ration, so it is unlikely the term refers to Standard Version unless otherwise indicated. toward the meaning of restoration by

34 translating nisdaq as "©purified.©" linkage of Daniel 8 with Daniel 7, the indirect rebellion against God©s authority Although there is no explicit verbal ground is laid for an investigation of by flaunting the authority of His ser link between Daniel 8:14 and Leviticus judgment and sanctuary in the Old Tes vants, Moses and Aaron, as in the rebel 16, the word nisdaq, which is tradition tament, and then specifically Leviticus lion of Korah, Dathan, and Abiram ally rendered "cleansed" from the earli 16 and the Day of Atonement may be (Num. 16:1-50); the unbelief and dis est translations (Greek, Latin, Syriac, studied. couragement of the whole camp at the and Coptic), contains this connotation as report of the twelve spies (chap. part of its meaning. A careful study of The judgment in Daniel 7 and 8 14:1-45); carelessness in the discipline of the Hebrew verbal and other forms of There are strong links between Daniel one©s own sons, as in the case of Eli (1 the root sadaq (from which nisdaq 7 and 8. Both chapters speak of "little Sam. 3, 4): carelessness in regard to the derives) reveals that certain forms are horn" powers that are engaged in related ark, as in the battles with the Philistines employed synonymously in poetic paral activities: (chap. 5:1-7:2) and in the experience of lelism with taker, "to be clean, pure" a. persecuting trampling the saints Uzzah (2 Sam 6:1-11); and pride and (Job 4:17; 17:9) and zakah, "to be pure, (Dan. 7:25; 8:10). self-sufficiency, as in David©s numbering clean" (Job 15:14; 25:4). This demon b. speaking great words magnifying of Israel©s army (chap. 24:1-25). In all of strates that the meaning of "cleanse" or itself (Dan. 7:25; 8:10, 11). these examples judgment either com "purify" is part of the range of meanings There is a work of judgment or of menced or reached its culmination at the for nisdaq in Daniel 8:14. Even though vindication described in both chapters sanctuary. the verb nisdaq is not employed in Le (7:10, 26; 8:14). The judgment is in favor The one example listed that may seem viticus 16, and for that matter nowhere of God©s people and indirectly (or im to be an exception is David©s numbering else in the Old Testament, this does not plicitly) against the "little horn" powers. Israel. However, the account of the mean that there are no terminological Although Daniel 7 does not provide a same episode given in Chronicles (1 links between Daniel 8:13, 14 and Levit precise date for the judgment, verses 21, Chron. 21:1-22:1) adds an extra dimen icus 16. It is a striking fact that the term 22, 25, 26 provide a general idea as to sion not found in Kings, for David pro qodesh, meaning "sanctuary" in Daniel when the judgment is to take place. The claims that the threshing floor of Ornan, 8:14, is the very term used seven times in sequence presented is that the little horn where David©s altar was constructed, Leviticus 16(2, 3, 16, 17, 20, 23, 27) with makes war against the saints of God. was to be the future site of the Temple! the meaning of "sanctuary" or "Holy of This is followed in temporal sequence by The work of the angel of judgment, who Holies." Thus this key term within the the judgment of the Ancient of Days in destroyed 70,000 valiant men of Israel, context of the cleansing of the sanctuary behalf of the saints (verse 22), and then was halted by David©s intercessory sac in Leviticus 16 appears in Daniel 8:14. the latter receive the eternal kingdom. rifice at the future site of the Temple, The same term qodesh is directly asso Thus the judgment in behalf of the saints just as Aaron©s act of burning incense in ciated with "cleansing" in 1 Chronicles takes place before the reception of the the golden censer halted the plague re 23:28. It should also be noted that the kingdom, i.e., the judgment must pre sulting from Korah, Dathan, and term "transgression" (Hebrew pesha©) cede the Advent. It was also to come Abiram©s rebellion. "And Aaron re in the phrase "transgression causing after the domination of the little horn for turned to Moses at the entrance of the horror" (©"transgression that makes 1260 years over the saints (verses 25, tent of meeting, when the plague was desolate,©" R.S.V.) in Daniel 8:13 ap 26). The time frame in Daniel 8:14 tells stopped" (Num. 16:50). "And David pears in Leviticus 16:16, 21. It appears us precisely when the judgment was to built there an altar to the Lord, and that in both passages the term "trans begin. Daniel 8:14 cannot be rightly in offered burnt offerings and peace offer gression" functions as a comprehensive terpreted without Daniel 7 as its back ings. . . . And the plague was averted term for the sins of God©s people. Thus drop. The climax of Daniel 7 is the vin from Israel" (2 Sam. 24:25). there is a strong terminological and con dication of God©s people and the setting The earthly sanctuary was also the ceptual linkage between Daniel 8:13, 14 up of God©s kingdom, and the climax of locus for favorable judgments. Exam and Leviticus 16, as is also noted in the Daniel 8 is the "cleansing," restoration, ples of these are judgments with regard above-quoted consensus document. et cetera, of the heavenly sanctuary. to positions of responsibility, as in the This terminological and conceptual "ordination" of the seventy elders in connection between Daniel 8 and Leviti Judgment in the earthly tabernacle front of the tabernacle (Num. 11:16-30), cus 16 should not prevent us from de Time and again the Old Testament and as in the case of Aaron©s being veloping three procedural steps in the portrays the sanctuary as the place of designated high priest by the budding of study of the pre-Advent judgment in the origin for judgment. While the earlier his rod (chap. 17:1-11); and a judgment Old Testament. These steps are the books of the Bible emphasize more the with regard to inheritance, as in the ex following: (1) Connect the concept of role of the earthly sanctuary in judg ample of Zelophehad©s five daughters restoring the sanctuary in Daniel 8:14 ment, the later books tend to emphasize (chap. 27:1-11). In the last example with the concept of judgment in Daniel more the role of the heavenly sanctuary. judgment took place "at the door of the 7; (2) link the concept of judgment and In first looking at the earthly sanctuary tent of meeting" (verse 2). The earthly sanctuary in Daniel 7 and 8 with the in the context of judgment, we find that sanctuary was undoubtedly the site for general concept of judgment and sanc all judgments fall into two categories, judgment judgments both commencing tuary in the Old Testament; and finally favorable and unfavorable. The unfa and culminating at the place of God©s (3) bring together the general concept of vorable judgments commence and/or holy presence. judgment and sanctuary with the specific finish at the earthly tabernacle. The rea concept of the Day of Atonement as sons for judgment may vary as follows: Judgment in the heavenly sanctuary being an act of judgment according to direct rebellion against God, as in the Judgment in the Old Testament is in Leviticus 16. Thus, on the basis of the case of Nadab and Abihu (Lev. 10:1-7); separably tied to the heavenly sanctuary,

Ministry, October/1980 35 as weil. In considering first the Psalms, can be interpreted as applying either to . . . Because you . . . have not walked in we find the judgment scene proclaimed the heavenly or to the earthly temple. my statutes or kept my ordinances, ... I in these words: "The Lord is in his holy Malachi 3:1, 2 can also be understood in will execute judgments in the midst of temple, the Lord©s throne is in heaven: terms of the Temple built by Zerubbabel you in the sight of the nations. . . . his eyes behold, his eyelids test, the some 100 years before: " ©Behold, I send Because you have defiled my sanctuary children of men. The Lord tests the rny messenger to prepare the way before with all your detestable things and with righteous and the wicked"" (Ps. li:4. 5a). me. and the Lord whom you seek will all your abominations, therefore I will The following verses then describe the suddenly come to his temple. . . . For he cut you down" (5:6-11). rewards upon the wicked (verse 6) and is like a refiner©s fire and like fullers© Chapter 8 of Ezekiel introduces a new upon the righteous (verse 7). Notice that soap."" Here judgment is closely con vision that is an amplification of the pre the "Lord©s throne" is in parallelism nected with the process of purification. vious one. Ezekiel is taken in vision back with "his holy temple." Psalm 76 relates After the Lord Himself appears at the to Jerusalem and specifically to the in awesome tones how the judgment temple for purifying "©the sons of Temple, where he is horrified to discover originates from heaven (verse 8), con Levi,©" he makes the proclamation, the fourfold abuses taking place in its tinues with the goal of saving the op " ©Then I will draw near to you for judg sacred precincts (verses 5, 7-11, 14, 16). pressed (verse 9). and results in the hu ment"" (Mal. 3:5). This "purifying" or Idolatry of the crudest sort combined miliation of princes and kings (verse 12). cleansing phase of the judgment takes with sun worship was polluting God©s Psalms 102 and 103 suggest that judg place before the destruction of the sanctuary. In chapter 9 the vision con ment is a process of vindication on be- wicked, as portrayed vividly in Malachi tinues as the investigative judgment haif of God©s people, which is within the 4:1-3. reaches its climax. The chapter opens spectrum of meanings for the word nis- The most complete description of the with a picture of six executioners with daq in Daniel 8:14. The theme of vindi "investigative judgment" in the Old their swords drawn, ready for slaughter. cation is expressed as follows: "He Testament outside of the book of Daniel The execution is stayed briefly while a looked down from his holy height, from is found in Ezekiel 1-10. Although Eze- man, probably an angel, stands by with a heaven the Lord looked at the earth, to kiel©s visions have some esoteric aspects writing case at his side and perhaps a hear the groans of the prisoners, to set that make interpretation most difficult, it pen, but not a sword, in his hand. (Such free those who were doomed to die©" (Ps. is possible to obtain an overall picture of writings cases have been discovered in 102:19. 20). And again: "The Lord what the first ten chapters are about. In ancient Egypt by archeologists they works vindication and justice for all who chapter 1 Ezekiel describes a vision of are made of wood, having a depressed are oppressed." "The Lord has estab God being transported in his chariot to circular area for ink and a slot for the lished his throne in the heavens, and his the Temple in Jerusalem in preparation pen.) kingdom rules over air" (Ps. 103:6, 19). for the judgment. The "stormy wind" of The glory of the Lord is about ready to In the prophetic books, the work of verse 4 is in actuality the presence of leave the Most Holy Place of the temple, judgment issuing forth from the heav God Himself, and the key to its meaning and has already moved from the cheru enly temple is described even more is found in the parallel description in bim to the threshold. It is about to be graphically, as in Micah. Notice how verse 28: "Like the appearance of the decided who is on the Lord©s side and Micah, writing in the eighth century B.C., bow that is in the cloud on the day of who is not. The angel of judgment is opens his message by describing the rain, so was the appearance of the commanded to ©"go through the city, judgment: the summons "Hear, you brightness round about. Such was the . . . and put a mark upon the foreheads of peoples, all of you: hearken, O earth, appearance of the likeness of the glory the men who sigh and groan over all the and all that is in it" (1:2); the considera of the Lord." The "glory of the Lord " i s abominations that are committed in it©" tion of the testimony "And let the none other than God Himself. In Reve (9:4). Here is a work of separation, di Lord God be a witness against you, the lation 4 and 5 John describes a vision viding God©s people into two camps Lord from his holy temple" (l:2b); the similar to that of Ezekiel©s and even those who practice the abominations of exodus from the halls of justice and the employs similar terminology. Whereas the heathen and those who are loyai to execution of the sentence "For be the vision of Ezekiel describes Jehovah God and do not compromise their faith. hold, the Lord is coming forth out of his setting up His residence in the earthly Death is the reward of one, and life the place, and will come down and tread Temple, that of John describes God reward of the other. Less than five years upon the high places of the earth" (1:3); upon His judgment throne in the heav later Jerusalem was to be overrun by the and©the reason for the judgment "All enly temple. Babylonians, and the doom of the faith this is for the transgression of Jacob and The theme of judgment is taken up less was to be sealed, their probation for the sins of the house of Israel" (1:5). again by the prophet in chapters 4-7 after being past. The "mark" placed upon the Here is an "investigative judgment" of an interlude where Ezekiel receives his forehead was the letter tan, which had God©s people taking place in the heav call and commission (chapters 2 and 3). special symbolic significance among the enly temple. In those four chapters Israel is arraigned Jews, as evidenced by the Dead Sea before the divine tribunal. Judgment in scrolls. Tn the context of the judgment it Judgment in both the heavenly and volved the threefold agency of fire, can be interpreted as the "mark of the earthly temples sword, and wind, as well as famine, wild last" or "mark of the remnant," since Many other Old Testament examples beasts, pestilence, and bloodshed (5:1,2, tau is the last letter of the Hebrew al can be cited.With some it is difficult to 17). Reasons for an unfavorable sen phabet. (Some Christian commentators determine whether the judgment centers tence are varied: "She has wickedly re have viewed this Hebrew T as the mark in the heavenly temple or the earthly, so belled against my ordinances more than of the cross, which separates the true close is the connection between the two. the nations, and against my statutes believer from the unbeliever, but this Psalms 9, 50, 60, and 99, and Isaiah 18 more than the countries round about her. view cannot be supported from the con-

36 text.) Here for the first time in the Old Again God©s presence must cross the book and contains only nonconditional Testament judgment passages, a work of Kidron Valley and enter through the east prophecies. Although separated by separation between righteous and gate of the Temple courtyard (44:1). The nearly seven centuries, both books de wicked takes place long before (five Lord Himself then takes up residence in scribe God©s throne as being established years in this case) the actual sentence is the Most Holy Place of the Temple, as in the midst of His people (Eze. 43:7; executed. There is a symbolic separation described by Ezekiel: "I heard one Rev. 22:3), a river issuing from the site before the physical separation. speaking to me out of the temple; and he of God©s presence (Eze. 47:1; Rev. Chapter 10 of Ezekiel is the comple said to me, ©Son of man, this is the place 22:1), and a tree or trees on both sides of tion of the activity described in chapter of my throne and the place of the soles the river, having fruit for each month 1. Without it chapter 1 would be incom of my feet, where I will dwell in the and leaves for healing (Eze. 47:12; Rev. plete. Both chapters describe the firma midst of the people of Israel for ever© " 22:2). If certain facets of Ezekiel©s last ment above the cherubim (1:22; 10:1), (43: 6, 7). vision have an eschatological applica the appearance of something like sap The return of the divine presence to tion, then would it not be likely that phire resembling a throne (1:26; 10:1), the innermost precincts of the Temple is facets of his first two visions (chapters the whirling wheels below the cherubim dependent upon a prior work of cleans 1-10) likewise have such an application? (1:15 ff.; 10:2), burning coals between ing. After God©s throne is set up at the Then can we not say that the work of the cherubim (1:13; 10:2), wings sound place where the ark once was, then the judgment and cleansing described in ing like the voice of the Almighty (1:24; Lord proclaims: "And the house of Ezekiel has more than local application, 10:5), the appearance of the wheels like Israel shall no more defile my holy and can we not expect to see a wider and chrysolite within wheels, having gleam name" (verse 7). This implies that a prior greater fulfillment in the last days? ing eyes (1:16-18; 10:9-12), and each of work of cleansing has been accom Ezekiel describes the setting of a mark the cherubim having four faces (1:5, 10; plished a cleansing not only of the pre upon the ©"foreheads of the men who 10:14). There is a difference in the two vious temple but also of the moral pollu sigh and groan over all the abominations chapters: chapter 1 describes the pres tions of the people, " ©their harlotry,© " that are committed© " (9:4), while John in ence of God (called "the giory of the "©their abominations,©" "©their idola Revelation describes a special group Lord") as coming from the north and try© " (verses 7, 8, 9). The cleansing of " ©sealed . . . upon their foreheads© " resting in His temple (1:4, 28), while the sanctuary in Ezekiel is the cleansing (7:3). Ezekiel describes God©s presence chapter 10 describes the departure of His of the sins and abominations committed coming from the east after the work of presence from the innermost sanctuary. by God©s people. The emphasis of Eze judgment has been completed (43:2), First, the Lord©s presence left the Most kiel 1-10 is on the work of judgment while Revelation describes Christ and Holy Place and alighted briefly like a taking place from the Temple, while the His army returning from the east at the dove at the threshold of the Temple (9:3; emphasis of Ezekiel 40-48 is on the work battle of Armageddon (16:12; 19:11-16). 10:4), and next it moved to the east gate of cleansing and restoration. These are Ezekiel©s investigative judgment took of the Temple precincts (10:19). Finally presented here as two aspects of the place in Israel between 591 and 586 B.C., God©s presence left the Temple entirely same work. while the judgment in Revelation covers and rested on the Mount of Olives across the time from the seventh trumpet the Kidron Valley from the city (11:22, Revelation—the key to unlock Ezekiel (11:15) to the Second Advent (8:1; 23). There was no more intercession for The book of Revelation picks up the 14:14). The one is local; the other is Israel within the earthly sanctuary, and a theme where Ezekiel leaves off, and cosmic, and the local illuminates beau cloud filled the inner portion of the provides the key to unlocking the mean tifully the meaning of the cosmic. sanctuary (10:3), just as a cloud is to fill ing of its esoteric symbols. Ezekiel©s the Most Holy Place of the heavenly pictorial prophecy of a new temple, a The theme of judgment in Leviticus 16 sanctuary at the close of the judgment new priesthood, and a set of new sacri The same elements found in the judg (Rev. 15:8). The investigative judgment fices was never fulfilled because of the ment and sanctuary passages we have has been completed. How sad it is when conditional nature of its prophecy and thus far surveyed are found in the Day of it h said of Israel, "©"They have gone because the Jews living during the sev Atonement passages: far from the Lord©"" (Eze. 11:15), and enty years© exile failed to meet the con 1. Judgment originates from the Most when the Lord has to withdraw His ditions. The rebuilt Temple of Zerubba- Holy Place, the site of the very presence presence far from them! bel completed in 516/515 B.C. does not of God Himself. No other aspect of the The story of the investigative judg match the description of the new temple sacrificial system is centered upon the ment in Ezekiel does not end here. The outlined by Ezekiel. If Ezekiel©s day of Most Holy Place, where God©s throne last vision, comprising chapters 40-48, is atonement vision was apocalyptic, then was established in the symbolic form of dated to the tenth day of the new year the prophecy would have to be consid the ark. (Eze. 40:1), which is the Day of Atone ered as nonconditional, and we would 2. Judgment involves a work of sepa ment. This vision describes in detail the have to look for a future fulfillment. The ration. On the Day of Atonement there setting up of the new temple accompa problem is that the blood-sacrifices de were two vivid illustrations of this work nied by new services and sacrifices. It is scribed therein would negate the all-suf of separation. First, there was a distinct highly significant that the prophet sees in ficient sacrifice of Christ upon the cross. difference made between the Lord©s goat vision the presence of God returning to Therefore, the prophecy is definitely and the goat named "Azazel." Second, His Temple from the same direction it nonapocalyptic and is to be viewed as those who refused to apply the benefits had been last seen: "And behold, the conditional. of the atonement personally to their own glory of the God of Israel came from the We do find certain aspects of Ezekiel©s lives were cut off from the rest of the east; and the sound of his coming was prophecy fulfilled in Revelation, which is camp (Lev. 23:29, 30). In what more like the sound of many waters" (43:2). the only New Testament apocalyptic vivid way could this work of separation

Ministry, October/1980 37 be described? Just as Nadab, Abihu, gives greater understanding of His be Korah, Dathan, and Abiram were cut off Is Daniel 9:24 the inspired inter nevolent nature. The first three abolish from the camp of Israel by the activities pretation of Daniel 8:14, and does it the evil, and the last three establish the connected with the sanctuary, so once a mean that the sanctuary©s cleansing took good. year individuals who persisted in rebel place at the cross and is yet to take place It may appear that day of atonement lion against the divine Leader were cut at the final eradication of sin ? imagery occurs in Daniel 9:24, since the off from the camp. In no other of the six Hebrew words for "transgression," annual feasts is the work of separation or "sins," and "iniquity" all appear in Le judgment explicitly stated, according to f\. An attempt to fuse together Dan viticus !6. Moreover, the Hebrew word their detailed description in Leviticus 23. iel 8:14 and 9:24 as being identical pro translated "to make reconciliation for" (The only other feast that involved a vides one of the main legs of support for (K.J.V.) and "to atone for" (R.S.V.) work of "cutting off" is the Passover, the idea that the antitypical day of appears fifteen times in Leviticus 16. But according to Numbers 9:13, perhaps be atonement began at the cross. What we these same words appear in connection cause its roots are traced back to the must do is determine whether there has with all the other sacrifices and offerings night when the destroying angel did its been a fusion (or a confusion) of ideas in the Levitical system, and they all find work.) here. If the two texts are parallel, then their fulfillment in the death of the One 3. Judgment also involves a work of the two time periods must run parallel at who is the precious Lamb of God. The restoration, a restoration that could take some point. Do they begin synchro main divergence between Daniel 9:24 effect only when the alienation produced nously, or does the shorter one fall in the and 8:14 comes at the point of the by sin could be removed sacrificially midst of the longer? Preterists would anointing the Most Holy Place, or "Holy from intruding between God and His interpret the 70 weeks as being "weeks of Holies," as it reads literally. Scripture people. of years" (see question No. 8 in this never applies this term to a person, 4. Judgment would consume the section); thus they are said to begin whether the high priest or Christ: thus it whole camp, since "all have sinned"; about 458 or 457 B.C. and run to the time is seen here as a reference to the Most thus judgment can be halted only by the of Christ. Preterists (and Dr. Ford) in Holy Place of the sanctuary. The day of hand of a mediator or by divine inter terpret the 2300 days as being literal, but atonement passage does not contain the vention. Just as David offered up a me they never attempt to begin them in 458 Hebrew word for "anoint" (meshach, diatorial sacrifice to halt the work of the or 457 B.C., nor do they attempt to have from which the word Messiah is de destroying angel, in the same way the them end with the 69th or 70th week. rived). high priest intercedes in the inner shrine Generally, they apply them right in the The anointing of the sanctuary or of on behalf of God©s sin-laden people middle, to a time period ending in 165 or the priests always occurs in connection (Lev. 16, Zech. 3). The divine judgment 164 B.C. Because of this, it would be with the consecration and dedication of is accompanied with intercession, as impossible to have the 2300 days and 70 the priest or of the sanctuary prior to the when Aaron took the golden censer filled weeks point to the same event. The carrying out of the sacrificial duties and with fresh incense and hurried through sanctuary was to be restored at the end ministry (Ex. 28:41: 29:7, 29, 36; 40:9; the camp of Israel amid the tumult of of the 2300 days, and the anointing of the Lev. 7:36; 8:10-12), How fitting it is that Korah©s rebellion. Aaron was com Most Holy was to occur at the end of the Christ anointed the heavenly sanctuary manded to make atonement for Israel 70 weeks. If the termination dates for with His own blood prior to carrying out (Num. 16:46). In the same way the high these two time periods are not synchro His duties as our great high priest! (No priest took the golden censer to make nous, then the events described in the tice how Hebrews 9:21 has an allusion to atonement in the Most Holy Place, two prophecies cannot be identical or the anointing of the heavenly sanctuary.) where his gaze fell upon the mercy seat. parallel in any sense of the word. This anointing of the Most Holy Place Here at God©s throne we find the perfect Certainly there are basic similarities should not be applied to the earthly blend between justice and mercy and between Daniel 8 and 9 (see The SDA sanctuary, a fact that even the preterists catch a better glimpse of God, whose Bible Commentary, vol. 4, pp. 850, 851), would not deny. Then if Daniel 9:24 is "way ... is in the sanctuary" (Ps. 77:13, but such overall similarities do not auto set forth as an exact parallel of 8:14, this K.J.V.; cf. Ps. 68:24). matically prove that Daniel 9:24 is the would have to mean that 8:14 is referring magic key that unlocks the door to to the heavenly sanctuary, not the the meaning of 8:14. Six events are said earthly! In conclusion, there is one cru to occur at the close of the seventy cial distinction between 8:14 and 9:24: 3. The cleansing of the sanctuary in weeks: the former has in mind the vindication of Daniel 8:14 is defined by Daniel 9:24 as 1. Finishing the transgression the sanctuary on the Day of Atonement, "the making an end of sin, and the 2. Putting an end to sin while the latter focuses on the act of bringing in of everlasting righteousness. It 3. Atoning for iniquity dedication or consecration. The former is the making of atonement—that is, the 4. Bringing in everlasting righteous involves only the Most Holy Place, while wiping away of evil. Forensically, this ness the latter involves the whole sanctuary, took place at the cross, but its consum 5. Sealing both vision and prophet (or as well as the priesthood. mation is the last judgment which will prophecy) cleanse the universe from sin and sinners. 6. Anointing the Most Holy Place Here is the inspired Scriptural interpre The first three concern the removal of 4. "To vindicate the sanctuary [Dan. tation of Dan. 8:14. It does indeed point to that which is antithetical to God and 8:14] means [= Dan. 9:24] to finish the the Day of Atonement fulfilled at Calvary; alienates the creature from his Creator. transgression, make an end of sin, bring and soon to be 'filled full' by the final The last three have to do with the es in atonement for sin and simultaneously judgment of God" (417). tablishing of that which leads to God and everlasting righteousness for all who be-

38 Heve—and in addition, confirm all proph period to the time of Jesus the Messiah have been taken are not in order. If one ecy by accomplishment including the es in the first century A.D. The relationship puts the phrases taken from the verses of tablishment of the new temple—first the of this reapplication to current dispensa Daniel 8 in their correct textual order, Christian church, secondly the new earth tionalist exegesis can be seen by com then the phrases from Daniel 9 do not with its New Jerusalem as the throne of paring the following citation of that view follow their directly consecutive order. God and the everlasting temple" (420). with what has been quoted above. On the other hand, if the phrases from "If we grant that Gabriel was indeed "Keil, Leupold, Payne, Young and Daniel 9 are put in their correct textual given the commission to make Daniel un others say that the seventieth week fol order, then the phrases from Daniel 8 do derstand the vision where else shall we lows immediately after the sixty-ninth not follow their textually consecutive look for his explanation of 8:14 apart from week. However, it is far more plausible order. The reason why such an interpre his words found in the later chapters and to see the sixty-nine weeks fulfilled his tation is awkward is that both of these particularly in the purported explanation torically and the seventieth week as yet prophecies are consecutively described found in 9:24? Do we not understand the unfulfilled. The reasons are as follows: historical narrative types of prophecy. If judgment day to be the complete unfold First, to view the six things in Dan. these two prophecies are talking about ing of the atonement made on the cross 9:24 to finish the transgression, to the same thing, as they should be when making an end of sin and bringing in make an end of sin, to make atonement they are held to be equivalent in this everlasting righteousness, fulfilling all for iniquity, to bring in everlasting right way, then the same events they are both prophetic vision and ushering in the holy eousness, to seal up vision and proph talking about should occur in the same reign of God whereby this earth becomes ecy, and to anoint the most holy place order, but they do not. Thus from the His anointed temple for eternity?" (499). as having been fulfilled in Christ©s death juggling that must be resorted to in order at the first advent is impossible. All to make Daniel 8 and 9 equivalent, we these have reference to the nation of already find evidence that such equiva Are the prophecies of Daniel 8 Israel and none of these has been ful lences are dubious. aand i9 essentially equivalent, especially filled to that nation" (H. W. Hoehner, The second problem with attempting with regard to the events prophesied in Chronological Aspects of the Life of to establish the equivalence of the 8:14 and 9:24? Christ [Grand Rapids: Zondervan, 1977], prophecies of Daniel 8 and 9 by placing p. 131). them in parallel columns with phrases Both Ford and modern dispensation- taken from the English text of the Bible /».» The essential equivalence be alists see the seventieth week of Daniel 9 is that they have never been compared in tween the prophecies of Daniel 8 and 9, as extending to the end of time. He the original Hebrew language. Thus the especially the way in which 8:14 has differs from them in that he rejects any specificity of the original language has been equated with 9:24, is an important gap between the sixty-ninth and seventi been lost in the generalization of trans element in Dr. Ford©s interpretation of eth week. In this way Ford puts the lation. A couple of examples of this may Daniel. It also represents a major diver establishment of the final kingdom of be pointed out. In the English translation gence in his prophetic scheme from that God, which he and dispensationalists see of both Daniel 8 and 9 we find references which has previously been advocated by at the end of the seventieth week, back to a "prince." The Hebrew word that Adventist interpreters. Adventist inter in the first century A.D., where histori- lies behind this English translation in preters have held- that there are four cists have seen the seventy prophetic Daniel 8 is sar, but it is nagid in Daniel 9. major long-term prophecies in Daniel, weeks as ending. This interpretation of The significant differences involved in those in chapters 2, 7, 8, and 11 and 12. Daniel 9:24-27 harmonizes with his view the distinction between these two words Daniel 9 has been seen as a more short- of Mark 13 (also Matthew 24 and Luke in Hebrew cannot be elaborated here; we term prophecy that extended only to the 21), in which he sees Jesus promising can only note in passing that the transla time of Christ as the Messiah in the first both the fall of Jerusalem and His sec tion of these two words with the same century A.D., while the more extensive ond advent to the generation of the English word is misleading, especially outline prophecies have been seen as apostles in the first century A.D. A when attempting to make any connection extending on beyond that time through number of serious problems in Biblical between the two passages. the world©s history down to the time interpretation are created by this apo The same can be said of the words that when the final kingdom of God shall be telesmatic blending of both dispensa have been translated "sacrifice" in these established. In contrast to this classifi tionalist and historicist interpretations in two chapters. In English translation cation of the prophecies of Daniel, Ford Daniel 9:24-27. these words look like the same thing, but includes that of Daniel 9:24-27 as also First of all, there is the manner in in Hebrew there is a considerable dif extending down to the establishment of which this proposition is presented. Par ference between them. In chapter 8 the the final kingdom of God on earth, along allel columns of phrases from Daniel 8 word commonly translated "[continual] with the major outline prophecies and and 9 have been presented side by side to sacrifice" is tamid. This really is an ad chapters 2, 7, 8, 11, and 12. This reclas- demonstrate their supposed equivalence jective-adverb that modifies the word sification of the prophecy of Daniel (Ford manuscript, A-76, 77). with which it has been connected in such 9:24-27 is proposed on the basis of its These columns also have been pre a way as to indicate that it means "con reapplication through the apotelesmatic viously set out in the same way in Ford©s tinual in occurrence." Providing the principle. In this way the futurist, es 1972 Manchester University thesis, The word "sacrifice" with this word, as sentially dispensationalist, application of Abomination of Desolation in Biblical commonly has been done by English this prophecy to the end of earth©s his Eschatotogy (pp. 122, 123), and in his translators, is an interpretation on their tory has been joined to the historicist commentary Daniel (pp. 168, 169). The part, since the word "sacrifice" is not in interpretation, which has seen this time first problem with this approach is that the Hebrew text. On the other hand, the prophecy as extending from the Persian the verses from which these phrases Hebrew words used for " ©sacrifice and

Ministry, October/1980 39 offering© " in Daniel 9:27 are zebah and was addressed when their time of pro Little attention is given to making any minhah, which mean more generally bation as a nation passed, this phrase is apotelesmatic applications from Daniel "animal sacrifices" and "food offer highly significant and not a redundant 9:25, 26, and only one phrase is so used ings." statement. from verse 27. This arbitrary selection of These two illustrations demonstrate A third phrase that may be selected elements to which the apotelesmatic how difficult it is to establish an equiva out from Daniel 9:24 as creating special principle is applied calls it into question lence between these two prophecies on problems on the basis of any apoteles- as a "principle" and also raises the the basis of the English translation. If matic application to the end of time is the question of whether there is any validity one compares these two parallel columns reference to anointing the Holy of to it. of text in the original language, it can Holies. Historicist interpreters have ap The fourth major problem that equat easily be seen that they demonstrate plied this to the heavenly sanctuary, ing the prophecies of Daniel 8 and 9 considerably more differences than are which was anointed in a new and special creates has to do with their respective transparently evident from the inade way for ministry at the time of Christ©s time periods. Chapter 8 has the long time quate and unscholarly procedure of ascension to heaven. The dispensation- period of 2300 evening-mornings or comparing these texts in the English alist can apply this to the reestablish- days, while chapter 9 has the short time translation only. Such parallels must be ment of services in a soon to be estab period of seventy weeks, or 490 days. If supported from the more specific He lished literal Jerusalem. By denying the these are both interpreted literally, then brew text, and this has not been done. gap of the dispensationalists, however, the 490 days, or the shorter prophecy, The third major problem involved in Ford must find something that was in should conclude before the 2300 days, or attempting to establish the equivalence tended to happen with the establishment the longer, unless they start precisely of Daniel 8 with Daniel 9 has to do with of the kingdom of God for the potential 490 days before its end. the interpretational difficulties involved. fulfillment of this prophetic phrase. Ford The same can be said if both of these AH six of the phrases in Daniel 9:24 must finds this phrase fulfilled apotelesmati time periods are interpreted symbolically be interpreted as applying apotelesmati- cally in the establishment of God©s through the year-day principle. But Ford cally to the end of time also, along with dwelling place among His people in the has interpreted the seventy units of time their historicist application to the first New Jerusalem, the capital of the new in Daniel 9 as "sevens of years" (see p. century A.D. First of all, there is the earth: 331), while he retains the literal inter general point here that this prophecy is "And finally the prophecy alludes to pretation of the 2300 days, extending specifically addressed to " ©your people 'the anointing of the most Holy,' an ex them from 171 to 165 B.C. (383), thus and your holy city.©" To apply this to pression that is used throughout Scripture extending the shorter prophecy beyond the whole human race at the end of time in connection with God taking up His the longer! In this he has again followed violates this specific context. Difficulties place among His people. The anointing of a differentiation held to by dispensation in detail are also involved. the tabernacle is a symbol of God coming alists, since they wish to retain the Mes The second of these six phrases refers to make His residence among His people, sianic application of the earlier parts of to making atonement for evil, or sin and points finally to what is described in this prophecy but reject any historicist (Hebrew: I©kapper cawon). This atone the 21st chapter of Revelation when 'the application of the year-day principle to ment, as historicists have held and Ford tabernacle of God is with men, and he will Daniel 8 (or Daniel 7). Making such a has emphasized, was accomplished once dwell with them' (verse 3)" (501). distinction between the nature of the for all on the cross. Reapplying this It is difficult to see how this phrase has time units in Daniel 8 and 9 obviously is phrase apotelesmatically, however, been used "throughout Scripture" as following a very arbitrary procedure, brings in a second atonement, which is referring to God taking up His place and it is linguistically unsound. precisely what critics have been accus among His people. The phrase "holy of In summary, the attempt to establish ing Adventists of doing and which is holies" (Hebrew godesh godashim) is the essential equivalence of the prophe contrary to Ford©s concept of atonement used more than forty times in the Old cies of Daniel 8 and 9, especially with only on the cross. Testament, and it always refers to the regard to Daniel 8:14 and 9:24, must be Another phrase in Daniel 9:24 that sanctuary building or a part thereof or deemed a failure. It is a failure because it presents difficulty here is that which equipment that was put in it. It is never requires a juggling of the order of the refers to the sealing up of prophet and used of God taking up His position or text-in either one or both of these pas vision. If this is fulfilled at the end of the place in the sanctuary. In addition there sages. It is a failure because it has been age when all prophecy ceases, then this is a problem with the verb "to anoint," attempted only in translation and not in phrase is redundant and essentially since such anointing was done for the the original language, which demon meaningless, since it is self-evident from purpose of inaugurating the sanctuary strates more specifically how much dif the nature of the kingdom of God estab for ministration in the plan of salvation. ference there is between these two lished with the new heavens and the new When the final kingdom of God is es prophecies. It is a failure because the earth that there will be no need for tablished, however, such ministration apotelesmatic applications of some of prophecy then; it will pass away (see 1 for salvation will already have been the phrases from Daniel 9:24 that have Cor. 13:9, 10; note that Paul does not say concluded. It is for this reason that in been used for this purpose do not fit with that it will be "sealed"). This usage also speaking of the New Jerusalem, Revela sound exegesis of these phrases. It is a runs contrary to the usage of this word tion 21:22 says, "And I saw no temple in failure because of the arbitrary way in for sealing in connection with the the city, for its temple is the Lord God which the elements from this prophecy prophecies that were given to Daniel Almighty and the Lamb." have been selected out for apotelesmatic (12:4, 9). On the other hand, if prophet Note also in this connection that it is applications, which shows how unsound and vision were to be sealed up to the essentially Daniel 9:24 that is especially such a procedure is. And finally, it is a Jewish nation, to whom this prophecy made apotelesmatic from this prophecy. failure because there is no conceivably

40 sound method whereby the time periods 7 within the judgment setting involving volved in the last-day judgment is an of these prophecies can be reconciled God©s people (verse 22) is supplemented important one, because it will affect the when they are equated. later in the book of Daniel, when Mi content of the teaching and preaching of Daniel 9:24-27 is not, therefore, the chael in the setting of great suffering to Seventh-day Adventists on the subject. direct prophetic equivalent of Daniel God©s people arises to rescue " ©every We believe that the Seventh-day Ad- 8:1-14. The two prophecies do run side one whose name shall be found written ventist Church has been especially en by side through the Persian, Greek, and in the book© " (12:1). Those rescued are trusted with the three angels© messages; Roman periods of history, but the God©s saints living in the end time when thus we would not want to be found prophecy of Daniel 8 extends on beyond the faithful are raised to everlasting life preaching the wrong message when it the point at which the seventy weeks of (verse 2). The judgment in which Mi comes to the first angel©s message of Daniel 9 came to an end. During the chael delivers those " ©found written in Revelation 14:6, 7. The answer to the period in which these two prophecies do the book© " in Daniel 12:1-3 provides the above question cannot be found in limit run side by side, Daniel 8 emphasizes prophet©s understanding for the ing ourselves to the book of Revelation, more of the historical aspects of what "books" that were opened in a judgment for, after all, Revelation has been given was going on outside of Judah, while scene in Daniel 7:9-10. Thus there is as the key to unlock the meaning of the Daniel 9 emphasizes more of the histori sufficient evidence within the book of sealed book of Daniel (Daniel 12:9; cf. cal aspects of what was to occur in the Daniel to demonstrate that the "books" Rev. 1:1-3; 15:1-5). The primary refer internal history of Judah. The historicist opened in the heavenly judgment are ence of the proclamation in Revelation positions on the interpretation of these records dealing with the saints. We have 14:7, ©"The hour of his judgment has two prophecies, which Adventists have noted above that the entire Old Testa come,©" is to the judgment picture in previously adopted, are thus seen to be ment picture of books in heaven strongly Daniel 7:9-11 (the most significant pas sound and faithful to the text. supports this. sage on judgment in the book of Daniel) These "books" or "records" in and, by extension, to the parallel passage heaven are under investigation in this on judgment, Daniel 8:!4 (the only pas 5. "It is the little horn that is being pre-Advent, or investigative, judgment. sage in the book of Daniel that gives the investigated, not the suffering saints. The It is clear that God©s people, who receive timing for the judgment). The fact books enshrine the records of willful the eternal kingdom after the judgment should be underscored that Daniel 9:24- transgressions of Satan's followers, not has sat, are all judged worthy of the 27 (the 70-weeks© passage) has no refer the failures of the worshippers of Yah- ultimate judgment blessing issuing in ence to the final judgment, for it deals weh" (353). "The 'books' of Dan. 7:10 eternal life. The investigative judgment, with the time of probation given to Israel apparently contain the record of the evil which involves records or books kept in as a nation before the Holy City would deeds of the fourth beast and the little heaven, reveals those who have retained be destroyed, as well as with the coming horn. There is nothing here whatever their intimate covenantal relationship of of the Messiah to bring righteousness. about the saints being scrutinized by the God. While the wicked, that is, Satan©s The significance of the year 1844 as heavenly court" (371). followers, never enter directly into the the beginning of the eschatological pre- picture of judgment in Daniel 7, the pos Advent judgment is not derived solely Is it true that the "books" men itive verdict concerning the saints of from the 2300 days of Daniel 8:14. The tioned in Daniel 7:10 contain the deeds of God by the judgment figure in Daniel 7 book of Daniel pronounce©s a special the wicked instead of the records of the indirectly involves the "little horn" blessing on those who are a part of the sins of God©s people that come into power. The judgment in Daniel 7 and the 1844 movement, according to our under judgment? Do the "books" or "records" books involved in it are primarily con standing of the 1335-day prophecy in that are used in the judgment process cerning the saints, God©s people. Daniel 12:12 (SDA Bible Commentary, accordingly indicate that the little horn is vol. 4, p. 881). The book of Revelation under investigation? has one prophecy that finds it fulfillment 6. Seventh-day Adventists have as at 1844, and that is the sixth trumpet. sumed that "Rev. 14:7 has to do with the Although we have usually interpreted same investigative judgment of the sins of the sixth trumpet as ending in 1840, it /me Daniel 7:10 records that in the the saints [as Dan. 8:14; 7:9-14]. (Though may be possible to build a stronger case celestial court "the books were John never uses the word krisis other than for its fulfillment in 1844. The sixth opened." Are these "books" containing in a negative sense— for unbelievers, and trumpet is said to cover a period of ex the record of the wicked or the right though the very next verse [Rev. 14:8] actly 391 years (Rev. 9:15), and if the eous? The Old Testament refers seven tells us that it is Babylon which endures starting point for this prophecy is the times to God©s book or books (Ex. 32:32; the judgment, as the later chapters of capture of Constantinople, the capital of Ps. 56:8; 69:28; 139:16; Mal. 3:16; Dan. Revelation also testify.)" (290). Turkey, by the Moslems in 1453, then 7:10; 12:1). In every single instance in the end point would be 1844. And if the the Old Testament where "book" or use of trumpets signifies the announce "books" in heaven are mentioned they ment of judgments to follow (Lev. are dealing with God©s people and not Does Revelation 14:7 refer to a 23:23-28; Joel 2:1), then we would expect with the wicked. On this basis it is rea judgment against Babylon rather than an the judgment to begin at the blowing of sonable to suggest that the "books" that investigative judgment of the saints of the seventh trumpet. The seventh trum were opened in the pre-Advent judgment God? pet has as its theme the "time of the in Daniel 7 are likewise "books" that dead, that they should be judged," and deal with the saints. indicates that this pre-Advent judgment The mentioning of "books" in Daniel The question as to who are in involves the wicked ("and shouldest de-

Ministry, October/1980 41 stroy them which destroy the earth") as all Christians must face before they re 2300 evening and morning sacrifices fig well as the righteous ("that thou ceive their final reward. The seriousness ure to 1150 daily rituals, or 1150 days. shouldest give reward unto thy servants of the messages is accentuated when one Most preterists follow the second the prophets, and to the saints"), ac views them against the backdrop of the method in order to whittle the 2300 days cording to Revelation 11:18 (K.J.V.). sanctuary and the judgment. down to size. This is followed by the close of the Certainly, one of the major themes of Five major considerations, four of judgment in the heavenly temple as indi the book of Revelation is that of judg them linguistic and one of them histori cated by the exposure of the Most Holy ment a judgment that must involve the cal, stand in the way of this interpreta Place to the gaze of onlookers (verse 19). cases of every child of God. Another tion. With this general background, we can book written by John provides so beau (1) Literally the Hebrew reads: now provide the following specific an tifully the assurance needed by each of "evening-morning, twenty three swers indicating why the Seventh-day us as we must face the judgment: "If any hundred." The paired words, "evening- Adventist position of a pre-Advent one does sin, we have an advocate with morning" (©ereb boqer), have no con judgment indeed involves the cases of all the Father, Jesus Christ the righteous" junction separating them, thus indicating the righteous: (1 John 2:1). unity of expression. On this basis alone (a) According to Revelation 22:12, it is impossible to divide the phrase up when the Saviour returns to earth He into 1150 evenings and 1150 mornings. brings His rewards with Him; this im 7. Seventh-day Adventists demonstrate Another example of paired words lack plies a work of judgment preceding the a "perilous dependence" upon the as ing the conjunction and having a numer act of giving the rewards. sumption that "Daniel 8:14 speaks of 2300 ical adjective is (1 Kings 11:3: "He (b) The result of the judgment an days. . . . Instead . . . [the original text [Solomon] had seven hundred wives, nounced in Revelation 14:7 is that there has] the ambiguous [phrase] 'evening- princesses, and three hundred concu are two distinct classes of people (see morning' which most apply to the evening bines." It is interesting that in the origi verses 11, 12). The existence of these and morning burnt offerings. Thus in nal language this text, like Daniel 8:14, two classes is reflected in the two dif stead of 2300 days, if these exegetes are has the reversed relationship between ferent harvests described in the remain correct, only 1150 days are in view" (287, the numerals and the paired words, der of the book the grain harvest, portions italicized in the original). reading literally, "wives-princesses which symbolizes the righteous (verses seven hundred." It should not be trans 15, 16), and the grape harvest, which lated, "He had three hundred fifty wives symbolizes the wicked (verses 18, 19). and three hundred fifty princesses," no This definitely implies a prior work of Are we justified in seeing 2300 more than should Daniel 8:14 read, separation, or of judgment. days in the original text of Daniel 8:14? "1150 evenings and 1150 mornings." (c) The use of the measuring rod or The lack of the conjunction in 1 Kings reed to measure the temple and its wor 11:3 indicates that it should read, "He shipers at the close of the sixth trumpet .£m» All Hebrew manuscripts of the had seven hundred princess-wives." On (Rev. 11:1) suggests the work of judg Old Testament support the reading of the other hand, the Old Testament has ment on the basis of Old Testament im "twenty-three hundred" in Daniel 8:14. many examples of paired words accom agery (Eze. 40:3-5; cf. Isa. 28:17; Amos Also among the ancients© translations panied by a numerical expression and 7:7-9; 9:1). there is strong support for this reading. separated by the conjunction "and" (d) The judgments pronounced against The number 2300 is substantiated from (Joshua 8:25; Judges 9:49; 16:27; 1 Sam. "Babylon" (Rev. 14:8-11) are actually standard procedures of textual criticism. 22:18, 19), and in all such cases the total the same judgments against the woman The figure "2300" is textually unassail number consists partly of men and partly pictured in Revelation 17 and 18, and this able. of women. For example, in Judges 16:27, woman is interpreted as the apostate Some scholars have attempted to the phrase "about three thousand men churches. Thus, the judgment that is reinterpret the figure 2300 in order to fit and women" should not be translated proclaimed in Revelation 14:7 must in the prophetic mold known as preterism. "three thousand men and three thousand clude the cases of professed Christians, According to this school of thought the women," for obvious reasons. that is, those who have fallen from the prophecies concerning the "little horn" (2) If Daniel wished to indicate the faith. of Daniel 8 apply to the tirades of An- true meaning as being "1150 evenings (e) If Revelation 14 parallels Daniel 7 tiochus Epiphanes in the second century and 1150 mornings," then he would have and 8, as we believe, then Babylon is B.C. The fact that a literal 2300-day done so in accordance with accepted synonymous with the "little horn." The period (more than 6 1/3 years) does not Hebrew practice. Similarly, if a Biblical judgment of the little horn, like that of match any known historical period, writer wished to make a distinction be Babylon, must then involve the cases of whether for the time of the Maccabees tween the day and night periods, being the professed people of God. or any other time when the Temple was parallel to morning and evening, he (f) The work of sealing the 144,000 in in existence, has posed a problem to this would state it as "forty days and forty Revelation 7 takes place before the Ad school of interpretation. To solve this nights" (Gen. 7:4, 12; Ex. 24:18; 34:28; vent, and this work implies an act of problem, some preterist scholars divide Deut. 9:9, 11, 18, 25; 10:10; 1 Kings judgment or separation, according to the this figure in half by one of two methods: 19:8), "seven days and seven nights" Old Testament imagery (Eze. 9:4). (1) suggesting that an evening is half a (Job 2:13), or "three days and three (g) The messages to the seven day and morning is half a day, so 2300 nights" (1 Sam. 30:12; Jonah 1:17). In no churches in Revelation 2 and 3 contain half-days would figure to 1150 full days; case in the Old Testament is it stated both a promise and a warning, and these (2) suggesting that the reference is to the without the dual repetition, as in the warnings imply a work of judgment that evening and morning sacrifices, so that hypothetical examples of "three days

42 and nights" or "forty days and nights." stand the period of time [of] 2300 eve ever, the way in which the singular form (3) If Daniel 8:14 were referring to ning-mornings [to be] . . . 2300 half days is spelled in Daniel 9:24 indicates that evening and morning sacrifices and not or 1150 whole days, because evening and this word has to be translated as to time periods, then it should read, morning at the creation constituted not "weeks," not "sevens." The R.S.V. has "Twenty-three hundred morning-eve the half but the whole day. . . . We must incorrectly translated this as: " ©Seventy nings" (boqer-©ereb), instead of the way therefore take the words as they are, weeks of years are decreed concerning it now reads as "evenings-mornings" i.e., understand them of 2300 whole your people and your holy city, ... to (©ereb boqer). Wherever these terms are days" (C. F. Keil, Biblical Commentary anoint a most holy place.© " The problem applied to the sacrificing of the lamb on the Book of Daniel, Grand Rapids, is that the two words "of years" do not twice each day, the word "morning" Michigan, 1949, p. 304. Cited in Gerhard appear in the original Hebrew. This sim (boqer) precedes the word "evening" Hasel, "The ©Little Horn,© the Saints ple addition of two words is a calculated (©ereb) without exception (see Ex. 29:39, and the Sanctuary in Daniel 8, " in The attempt on the part of the translators to 41; Num. 28:4, 8; 1 Chron. 16:40; 2 Sanctuary in Scripture and History, keep Daniel 9 in harmony with the pre- Chron. 2:4; 13:11; 31:3; Ezra 3:3). If the edited by A. V. Wallenkampf, Washing terist position and to prevent the usage reference were to the morning and eve ton, D.C.: Review and Herald, forth of the year-day principle. If these are ning burnt offerings, then the numeral coming, p. 191.) "seventy weeks of years" then it is un 2300 should be used in a nontemporai (5) The historical argument is that no necessary to invoke the year-day prin sense, since it is dealing with events and known time period fits a literal 1150-day ciple for converting this time period not time periods. Each sacrifice did not period during the Maccabean times. To from 70 weeks into 490 years. last for twelve hours; thus it is impos be consistent, the preterists must view We first look at the evidence for sible to obtain 1150 full days if the pri the 2300 days (or 1150 days) as being translating this key passage as "weeks of mary reference were to morning and literal if the sanctuary of Daniel 8:14 is years." It is pointed out that the same evening sacrifices. Furthermore, the literal. It is known that Antiochus IV word for weeks appears in chapter 10:2, morning and evening sacrifice was con Epiphanes© desecration of the Jewish 3, likewise in masculine plural form. sidered a unit and was not conceived of Temple lasted exactly three years, or There it is stated that Daniel was in as two separate and independent sacri 1080 days (1 Maccabees 1:54, 59; 4:52), mourning for "three weeks" (verse 2) fices (see Num. 28:3, 4). Thus, even if, figured on a calendar of a 360-day year. and that he ate no delicacies nor did he the sequence of "evening and morning" This falls seventy days short of the anoint himself with oil for "the full three were disregarded and this phrase were a needed 1150 days. Even if a prophetic weeks" (verse 3). In verse 3 the Hebrew designation for the " ©continual burnt year of 365 days were used, it would still reads literally, "nor did I anoint myself offering,©" i.e., the daily sacrifice, the come short by 55 days. However, we at all for three weeks of days." It is figure of 2300 cannot be divided to arrive have already ruled out the interpretation suggested by some that the reason Dan at 1150 full days. Regardless of the of Daniel 8:14 as being 1150 days ac iel uses the expression "weeks of days" number of sacrifices to be offered, cording to the use of the linguistical in chapter 10 is that he wants to contrast whether two in the daily service or more tools. The conclusion is that there is no it with the supposed expression "weeks than that on festal occasions, the known historical period during Macca of years" used just six verses previously " ©continual burnt offering© " is always a bean times into which 2300 literal days in chapter 9. In other words, the weeks unit. In short, the sequence of "evenings can fit, or into which half that number (3 of chapter 10 are ordinary weeks, and and mornings," the unit of the double years, 2 months, and 10 days) can like those of chapter 9 are said to be weeks burnt offering of morning and evening wise fit. composed of seven-year cycles. sacrifice, in addition to the above con In response, we must first state that siderations calls for the figure 2300 to this innovative approach completely remain undivided and for the expression 8. Daniel 9:24-27 cannot be used as misreads the Hebrew expression trans "evenings and mornings" to be of a evidence for the validity of the year-day lated "weeks of days" in 10:3. Consis temporal rather than of a cultic nature, principle for "the fact remains that Dan. tently throughout the Old Testament that is, a reference to time and not to 9:24-27 nowhere mentions days. The He when the phrase "of days" is added in sacrifices. brew shabuim merely means sevens construct relationship to a time period, it (4) The primary meaning for Daniel sevens of whatever the context indicates, is simply indicating that these are "full" 8:14 is derived from Genesis 1, where it and here years are indicated" (323). or "complete" time periods in contrast states, "And there was evening [©ereb] with those that are incomplete. For ex and there was morning [boqer], one ample, the Hebrew may read literally day." Notice that the correct sequence Does the Hebrew term shabuim "years of days," but this should be of evening preceding morning in the He (plural) in Daniel 9:24 mean "weeks of translated as © ©full years©© (see Gen .41:1; brew day is retained likewise in Daniel days"? Lev. 25:29; 2 Sam. 13:23; 14:28). Or the 8:14, as in other passages (Lev. 24:3; Ps. Hebrew may read literally "a month of 55:17). To see these as Creation days is a days," but this should be translated "a most natural way of viewing Daniel 8:14 The word translated "weeks" in full month" (see Gen. 29:14; Num. in view of the fact that Scripture por Daniel 9:24 appears 19 times in the Old 11:20, 21; Judges 19:2; 2 Kings 15:13). trays a close connection between Cre Testament in both singular and plural Likewise when Daniel 10:3 uses the ex ation and judgment (Isa. 44:24 ff.; Rev. forms. Because the word for week has pression "weeks of days" this indicates 14:17). One of the recognized 19th-cen been derived from the numeral seven, nothing more than that these are "full tury Hebrew scholars, C. F. Keil, has some have suggested that Daniel 9:24 weeks," a fact that is correctly recog stated it in the following way: "A He should be translated as "Seventy sevens nized by the R.S.V. Thus, Daniel 9:24 brew reader could not possibly under are decreed upon your people." How should not read, "70 weeks of years,"

Ministry, October/1980 43 but simply "70 weeks." 12:7 as being literal days, and the pre significance of the word "vision." This It should also be noted that the Sep- terist cannot possibly contain this time word appears six different times in the tuagint translation gives full, unam prophecy within the confines of the sec latter verses of Daniel 8 (according to biguous support for the translation of ond century B.C. if the days are symbolic K.J.V. or R.S.V.), and in all six cases it 9:24 as "seventy weeks," not "seventy of longer periods of time. refers to the entire content of the vision sevens" or "seventy weeks of years." It The reasons for calculating prophetic described in verses 1-14, and not to the uses the Greek word hebdomades, which days into literal years are scripturally 2300 days in isolation. Included in the always represents the meaning of sound and can be listed as follows: vision are the periods of domination of "week," when it could have used the 1. The days of Daniel and Revelation first the ram and second the he-goat, as word hepta, which means "seven." It is must be interpreted as symbolical of well as that which follows. interesting that Deuteronomy 16:9 in the prophetic time, not literally. One criter Each successive vision in Daniel ex Septuagint uses both words, hepta heb- ion for apocalyptic prophecy is that the pands the meaning of a previous vision domadas, in connection with the feast of imagery is highly symbolic. Beasts rep or dream. The silver breast and arms of weeks, which was to be figured on the resent kingdoms, and horns powers. the image (2:32, 39) are identified with basis of "seven weeks" from the waving Winds represent strife, and oceans peo the bear (7:5) and the two-horned ram of the firstfruits. This should not be ples. In keeping with the symbolic nature (8:3, 4), all of which refer to Medo-Per- translated as "seven sevens"; neither of the imagery, one would expect to find sia and are identified as such by Gabriel should Daniel 9:24 be translated as that the numerals in these prophecies are (8:20). The bronze thighs (2:32, 39) are "seventy sevens." especially in view of to be viewed symbolically, indicating parallel to the leopard (7:6) and the he- the fact that the same Hebrew word ap prophetic time, not literally. It would be goat (8:5-8), the goat being interpreted as pears in both passages. Thus no valid inconsistent to interpret some numbers Greece (8:21). If the period of the 2300 reason remains for asserting that the literally and some symbolically. For ex days includes the time for the rise and "seventy weeks" of Daniel 9:24 cannot ample, some of the dimensions for the fall of the Medo-Persian and Greek em be translated as "seventy weeks." Holy City are more naturally interpreted pires, then it would be impossible for the as symbolic rather than literal. Consis days to be interpreted as literal days. tency demands that the 1260 days, as The two empires lasted many times 9. Neither can we assume that "these well as all other time periods accompa longer than the approximately six and 2300 'days' equal 2300 years. ... It is nied by specific numerals in Daniel and one-third years of the 2300 days (if Dan. quite impossible to prove that the year- Revelation, be interpreted symbolically. 8:14 is viewed as literal time). The inter day principle is a Biblical datum, and 2. The year-day relationship is a di nal evidence in chapter 8 strongly sug even if we could, days are not mentioned vinely chosen principle. It cannot trace gests that symbolic time is being used in either [Daniel] 8:14 or 9:24, so there is its origin back to any type of human and that the year-day principle is at no basis to apply the principle in these devising designed to solve the dilemma work. instances" (287, 288). of the delay of the parousia (Greek, (b) The year-day principle is found in "advent") or the problem of unfulfilled the relationship between Daniel 8 and 9. prophecy. According to the two princi A dismissal of Daniel 8:14 and 9:24 as Can the validity of the year-day pal texts for explicating the year-day nonapplicable to a year-day equation principle be demonstrated, and does it method of interpretation, Numbers 14:34 simply because the Hebrew word for apply to Daniel 8:14 and 9:24? and Ezekiel 4:6, God is the initiator of "day" (yomjdoes not appear in either is the idea that a day is representative of a superficial reasoning. It is like saying year and a year is representative of a that if an item in the store is marked as xm« One of the most valuable keys to day. It is God, not man, who is the costing 50 cents, then one cannot pur the historicist interpretation of the apoc speaker in both passages. Notice how it chase it for half a dollar, or if it is alyptic books, Daniel and Revelation, is is stated in Ezekiel 4:6: "I have ap marked as half a dollar, then one cannot the "year-day principle." It is rightly pointed thee each day for a year" use 50 pennies in purchasing it. The called a principle because without its use (K.J.V.). concept of "days" is implicit in both the historicist interpretation of prophecy 3. The year-day principle is taught in Daniel 8:14 and 9:24, and the finest would not be possible. It is also a key to apocalyptic prophecy. The two main scholarship stands firm for this position the understanding of the birth and apocalyptic books in Scripture, Daniel (see the answers to the previous two growth of the Seventh-day Adventist and Revelation, contain the year-day questions). Even if one were to deny that Church. N. F. Douty, in his book An principle. the concept of "days" is inherent to other Look at Seventh-day Adventism (a) The year-day principle is inherent both these texts, one is still faced with (Grand Rapids, 1962, p. 95). aptly ob to the thought and text of Daniel 8. The the fact that the Hebrew word yarn is serves: "Yet Seventh-day Adventism, exegetical clue to this is found in the connected with two other lengthy time which claims to be divinely called to this question, " ©For how long is the vision periods, the 1290 days and the 1335 days work of completion, has this very theory concerning the continual burnt offering, (Daniel 12:11, 12), and is properly trans as its bed-rock foundation, so that to the transgression that makes desolate, lated there as "days." discard it would be to destroy itself." and the giving over of the sanctuary and (c) The year-day principle is also The reason why scholars holding to the host to be trampled under foot?© " (verse found in the relationship between Daniel preterist position are so intent in de 13). First we note that in the Hebrew 8 and 11. The 2300 days of Daniel 8 is stroying the year-day principle is that it the question reads literally "until when described in terms of days (literally, will eventually destroy preterism itself. . . . ," which is the more accurate "evenings-mornings"; cf. Genesis 1:5), In Daniel it is incompatible with the pre meaning of the expression "for how long while Daniel 11 describes the same terist view of the 1260 days of 7:25 and . . ." Second, we must focus on the period of time in terms of years.

44 Scholars have long recognized that Dan preted as primarily literal, then the years in Numbers 14:34 was to be one year for iel 11 is an expansion of Daniel 8, just as described in that chapter are literal each day of unbelief and rebellion, while Daniel 8 is a continuation of Daniel 7, years. Here we come across the remark in Ezekie! the punishment was to be ji©.st and chapter 7 is a fuller description of able discovery that the year-day princi one day for each year of transgression chapter 2. (See Desmond Ford, Daniel, ple can be unveiled as Daniel 8 and and rebellion. Ezekiel, then, has the Southern Publishing Association, 1978, Daniel 11 are wedded together! "©What day-for-a-year principle, while Numbers pp. 255, 256, for noting the striking rela therefore God has joined together, let no has the year-for-a-day principle- This tionship between Daniel 8 and 11.) The man put asunder.© " does not invalidate the principle, be only time period in the Daniel 8 vision is (d) One passage in Revelation implies cause the ratio holds true no matter the 2300 days (verse 14), and the only a year-day relationship, and that is Rev which way the equation is used. In spite time reference in chapter 11 is that of elation 11, which deals with the fate of of the difference in reckoning the pun years (verses 6, 8, 13). Although Daniel 8 the "two witnesses." The two witnesses ishment, there is a close relationship be and 11 parallel each other, there are " ©prophesy for one thousand two tween Numbers and Ezekiel. In Ezekiel some basic distinctions. One is that hundred and sixty days, clothed in sack 4 the prophet steps into the role of high Daniel 8 records an apocalyptic vision cloth© " (verse 3), and at the same time priest (Ezekie! was born into the priestly seen by Daniel, which ends with verse the holy city is trampled for "forty-two family, although not that of the high 14, according to the remark in verse 15, months" (verse 2). Then the two wit priesthood, according to 1:3) as he vi and is followed by the interpretation nesses are slain and their bodies lie as cariously bears the weight of 430 years given by Gabriel in verses 16 to 26. On carcasses unburied "for three days and a of rebellion and obstinacy, and in the other hand, Daniel 11 does not re half" (verse 9). The relationship be Numbers 14 Moses takes on the role of cord an apocalyptic vision, but rather an tween the 3 l/2 years and the 3©/4 days high priest instead of Aaron, his brother, interpretation by the angel visitor (prob appears to be more than coincidental. as he intercedes for the future of Israel ably Gabriel) of a previous vision (10:13, Here we have an exact year-day ratio. If and as he shields them from possibly 14). Chaper 11 then is in narrative form, the y/2 days are interpreted figuratively instant destruction (Numbers 14:10 ff.). and its language should be viewed more as being years, then the 3Vi years, or the The 430 years is broken into two parts, literally than symbolically, while chapter 42 months, of the previous verses should the 390 years for the sins of Israel and 8 should be seen as more symbolical than be viewed figuratively as 1260 years. The the 40 years for the sins of Judah. The literal. The terms "mighty king" (11:3), only way this passage can be interpreted 390 years best fits the time span for the "the daughter of the king of the south" harmoniously is through the use of the divided monarchy, which began in (11:6), "Egypt" (11:8), "molten images" year-day principle. 931/930 B.C. according to the most reli (11:8), "great army" (11:13), "exactor 4. The year-day principle is upheld in able chronology. However, the seeds for of tribute" (11:20), are generally inter the prophetic portions of the Old Testa the division were sown when Solomon preted literally. Daniel 11 has no refer ment. took the throne and began exacting ence to "days," "weeks," or (a) Numbers 14:34 is self-explanatory heavy taxes. According to the latest "months," thus the three references to in showing the direct relationship be Biblical chronology this occurred about "years" in that chapter must be seen as tween the 40 days of spying out the land 975/974 B.C. when David his father the only parallel to the 2300 days of of Canaan and the 40 years of wandering granted him a coregency (or share in his chapter 8. Gabriel does not interpret the in the Sinai Peninsula: "According to the throne) that was to last four years. The meaning of the 2300 days, but he desig number of the days in which you spied 390 years, then, using inclusive reckon nates the whole vision as pertaining to out the land, forty days, for every day a ing, brings us down to 586 B.C., the ar- "the appointed time of the end" and to a year, you shall bear your iniquity, forty cheologically confirmed date for the de period "many days hence" (8:19, 26). years, and you shall know my dis struction of Jerusalem. The term We would expect more, then, to be said pleasure. I, the Lord, have spoken" "Judah" would refer to Judah under the specifically about this specific time (verses 34, 35). Some have argued that united monarchy. It would apply to the period later in the book. And it is so. The this passage is not a prophecy and should 40-year reign of David, who was of the angel visitor introduces his interpreta not be applied to prophetical time tribe of Judah, and thus a descendent of tion found in chapter 11 in the following periods. The fact is that the punitive Judah (Gen. 46:12; Ruth 4:18-22). The 40 words: " T . . . came to make you un declaration was made in advance of the years cannot apply to Saul©s reign, even derstand what is to befall your people in 40 years© wandering, and so it qualifies though it most likely was of the same the latter days©" (10:13, 14). This is a as a prophecy. duration as David©s, because Saul set up repeat of Gabriel©s words in Daniel 8:17: (b) Ezekiel 4:4 ff. is a parabolic his capita! in Gibeah of Benjamin, and " ©Understand, O son of man, that the prophecy in the same vein of thought as not in the territory of Judah. It fits pre vision is for the time of the end.© " In the parabolic prophecy of the cisely into the 40-year reign of David, both cases the interpreter©s mission was siege works in chapter 4:1-5 and that of whose capital was first at Hebron (2 divinely ordained (8:16; 10:11); thus we the cut hair in chapter 5:1-12. Generally Sam. 2:1-4) and later at Jerusalem (1 would expect that his interpretation chaper 4:6 is quoted in support of the Kings 2:11), both of which lay in the likewise has a divine origin. The inter year-day principle, but verses 4 and 5 territory of Judah (Joshua 15:13, 63). pretation is simply this: the 2300 pro should be added as well. Ezekiel was Some scholars have attempted to make phetic days of chapter 8 must cover the commanded by God to lie on his left side the 40 years and 390 years as being con same period as that designated by the 390 days for the 390 years Israel was temporaneous rather than successive, phrase "some years" in chapter 11, and standing in opposition to God, and to lie but Ezekiel©s 40-day and 390-day ordeals this is possible only if one day in chapter on his right side 40 days for the violation could not have been overlapping, other 8 equals one year in chapter 11. Since the of God©s law by Judah. Here we have wise he would have been lying on both narrative of chapter 11 is best inter- Numbers 14 in reverse. The punishment sides at the same time! The total period Ministry, October/1980 of 430 days for his ordeal fits nicely principle. Quoting the words of Laban, in Him is viewed by the eye of faith as within the time period from his first re this verse reads: " ©Complete the week the most reliable one. Preterism casts ceiving the command to the day he re of this one, and we will give you the doubt upon Christ because, according to ceived another vision (Ezekiel 1:2; cf. other also in return for serving me an its myopic viewpoint, the Saviour is not 8:1). This 430-day ordeal is somewhat other seven years.© " supposed to see beyond the first century, reminiscent of the 430 years Israel spent 6. The unique terminology used in the and the delay of the Advent has caught in Egypt (Ex. 12:40). Tn the former case chronological expressions of Daniel and Him, as well as His followers, by sur the prophet is an exile in a foreign land, Revelation indicates the time periods are prise. Futurism casts doubt upon Christ eating a very meager fare, while in the not literal. Never does Scripture de because His revelation leaves a huge latter case God©s people were exiles in a scribe a time period longer than one year vacuum between the first century and foreign land, living under oppressive in terms of days other than in Daniel and the last century of the human race, leav conditions. Ezekiel is giving a multi Revelation, yet the numerical expres ing the post-first-century and pre-twenti- directional prophecy: first, he looks sions in these books, such as "1260 eth-century believers in the dark pro backward to the 430 years that God©s days," "1290 days." and "1335 days" phetically, if not spiritually. Only people first spent as exiles: second, he far exceed the one-year period. In fact, historicism, which holds the copyright looks backward at the 430 years of the longest time period elsewhere with on the year-day principle, can truly un transgression from the time that Jerusa the word "days" is 180 days (Esther fold Christ as the Alpha and Omega of lem was chosen as Israel©s capital to the 1:4), and only two other passages have a Revelation 1:8. Preterism states that time that the glorious city was de time period longer than 40 days (Gen. Christ is only the Alpha, and futurism stroyed; and third, he is looking forward 7:24; 8:3; Neh. 6:15). Never is a period sees Him only as the Omega. Histori with a prophetic eye to the immense longer than one year expressed in terms cism alone views Him as both Alpha and suffering the Jerusalemites would un of months outside the 42 months of Omega, and this is made possible dergo in the final days of the siege of the Revelation 11:2 and 13:5, and only two through the insights gained from the city (Ezekiel 4:1-3, 9-11). Indeed this is a passages in all of Scripture use the year-day method of interpretation. prophecy, and it does employ the year- phrase "twelve months" (Esther 2:12 for-a-day equation! and Dan. 4:29). The normal expression (c) The 70-year prophecy of Jeremiah for 42 months is "three years and six 10. The pre-Advent judgment begins at (25:11, 12: 29:10) possibly has a year-day months" (Luke 4:25, James 5:17). Never the close of probation. People "are judged does Scripture describe a period longer basis for its calculation. Unfortunately, now ... by their present relationship to the basis or rationale for the 70 years is than 7 weeks in terms of weeks other Christ. . . . Judgment comes as they hear not found in Jeremiah, and we find only a than the 70 weeks of Daniel 9:24. All of the invitation of the gospel. . . . The close hint for its basis in 2 Chronicles 36:21. these prophetical time periods are of probation is but Christ's pre-advent Here Nebuchadnezzar is pictured as anomalous unless they are viewed as ratification of that decision" (523, portion taking the surviving inhabitants of Jeru symbolic of longer time periods. The italicized in original). The New Testament salem captive in order "to fulfill the uniqueness of the expressions 2300 days teaches that "judgment is a consumma word of the Lord by the mouth of Jere and 70 weeks suggests eloquently that tion reality at the end of time, as well as a miah, until the land had enjoyed its sab they cannot refer to literal days. present existential matter as the gospel is baths." The implication is that the Sab 7. The pragmatic test is the final arbi proclaimed. . . . The Day of Atonement baths had not been properly observed ter in determining whether the time applies both to the judgment of realized and honored. If this is so, would not the periods are literal or symbolic. eschatology and also to the last judgment, Lord punish Israel on a year-day basis Neither the 1260 days nor the 2300 the first phase of the latter being a pre- here as He did nearly a thousand years days fits within the known chronological advent judgment as Christ closes His earlier in the wilderness? Is not there a framework for the Maccabean era, and priestly ministry" (429). parallel between Israel spending 40 years the abomination of desolation cannot as homeless wanderers in the Sinai des have occurred over a 70-week period. ert and Israel spending 70 years as The 70 weeks fits precisely as 490 years homeless exiles in the Babylonian wil from 457 B.C. to A.D. 34, the 31/- times as Does the "ore-advent" judgment derness? 1260 years from A.D. 533/538 to begin at the close of probation rather 5. The year-day principle is upheld in 1793/1798, so why cannot the 2300 days than in 1844? the narrative portions of the Old Testa fit the period from 457 B.C. to A.D. 1844? ment as well. The sixth trumpet can be linked from the (a) Leviticus 25:8 uses the expression fall of Constantinople in A.D. 1453 to ./"*. It should be made clear that the "seven sabbaths of years" according to 1844, so here is another pragmatic con intent of this statement is to abolish the the Hebrew, and translated as "seven firmation of the validity of the date 1844 idea that an individual©s life history must weeks of years" according to the R.S.V. and the workability of the year-day appear in any type of investigative judg in speaking of the jubilee year. Here principle. If one is to choose between a ment between the time that he has ac terminology for a one-week or seven-day clock that keeps accurate time and one cepted Christ and the time when proba period is applied to a seven-year period. that is rusted on the inside and does not tion closes for the salvation of all human This is the day-for-a-year method of work, then reason alone will persuade beings. Actually, two issues are raised reckoning. which one offers the most value. So with here: (1) Does a person©s judgment take (b) Genesis 29:27 indicates that the prophetic clocks. Yet, we need not place immediately at the time he either Jacob©s period of service to Laban in rely upon reason alone, because the accepts or rejects the gospel claims? (2) return for his coveted bride Rachel must prophetic method that exalts Christ the Is there a ratification-type judgment oc have been computed on the year-day most and instills the most complete faith curring at the close of human probation? 46 To answer the first question, a survey news, but this is not a valid reference to the angels), stands up to mark the close of all New Testament references to Christ©s work of judgment. Notice that it of the work of judgment, and nothing is "judging" or "judgment" indicates that is not Christ who judges, but the indi said about a mere ratification of a pre there is positively no Biblical authority vidual who judges himself. Instead of vious judgment. for saying that an individual faces his teaching an individualized judgment oc A related issue here is the matter of judgment when he either accepts or re curring when a person makes his deci the Christian©s assurance of salvation. In jects the gospel. If one wants to extend sion. Scripture teaches that a person the salvation that Christ has provided for the meaning of the word "gospel" to does not face the judgment until after us we may have the assurance that include the Old Testament times as well, death (Heb. 9:27), and it is not until then Christ has promised to us and provided the same fact holds true. There is no Old that he must appear before the judgment for us everlasting life, and He will indeed Testament support for a person©s being tribunal of Christ, who acts as both receive us into His eternal kingdom. This judged at the moment he either accepts judge and defender (Zech. 3:1-5; John assurance should not be used, however, or rejects the "gospel." A person©s ac 5:22; 2 Cor. 5:10). to deny the occurrence of a judgment. ceptance of Christ finds parallel in the The second question can easily be an On the contrary, it is the individual who Old Testament concept of entering into a swered by asking a question in return: has truly received Christ into the mind, covenant relationship based upon the Where in all of Scripture do we find a heart, and life that has just such assur special quality of covenant loyalty single reference to the theory that the ance in the judgment, too. Conversely, it (hesed in Hebrew). No judgment occurs ratification of the judgment takes place is the Christian who does not have pres at the time the covenant is made, but when probation©s door closes? There are ent assurance in Christ that worries judgment comes at the time the covenant many Biblical references to the close of most in ignorance of the true gift of is broken. probation (Jer. 8:20; Luke 17:34-37; Rev. Christ about how he or she will fare in In the New Testament, judgment, or 22:11), but the work of investigative the judgment. Paul gives us the true view the act of judging, is most often pre judgment is never confined to that mo of our relationship to Christ in regard to sented from the standpoint of the future ment. There seems to be a confusion the judgment. Romans 8:38, 39 says, tense (Matt. 5:21, 22; John 5:24; Rom. between judgment and sentencing, the "For I am sure that neither death, nor 2:12, 16; 1 Cor. 4:4; 2 Tim. 4:1; Heb. sentence pronounced at the close of life, nor angels, nor principalities, nor 10:30; James 2:12; 1 Peter 4:5; et cetera). probation: "Let the evildoer still do evil, things present, nor things to come, nor It is often stated that the wicked are and the filthy still be filthy, and the powers, nor height, nor depth, nor any "reserved" for the day of judgment, righteous still do right, and the holy still thing else in all creation, will be able to implying a future time (2 Peter 2:4, 9; be holy" (Rev. 22:11). In Daniel 12:1 separate us from the love of God in 3:7; Jude 6). It is stated unambiguously Christ, the archangel (literally, chief of Christ Jesus our Lord." that God has "appointed a day" in which he will judge the "world," according to Acts 17:31. The judgment is given a spe cific time, usually connoted as the "day of judgment" (Matt. 12:36; 2 Peter 3:7; 1 John 4:17), and this implies a special © time set aside for judgment. The "day of 3. THE CLEANSING OF THE judgment" concept rules out the idea proposed by Dr. Ford that each individ ual meets his own judgment when he SANCTUARY AND THE accepts or rejects the gospel; otherwise the day of judgment would include prac tically every day of human history from INVESTIGATIVE JUDGMENT the fall of Adam to the Second Advent. In the New Testament the work of judging is sometimes described in the IN THE NEW TESTAMENT present tense (John 12:31; 1 Cor. 5:13; Rev. 19:11; et cetera), but in each ex ample nothing is stated that a person is judged when he accepts or rejects the 1. Seventh-dayAdventistshave assumed wait for our High Priest to come out" message. If our survey is complete, the that the 2300 days of Daniel 8:14 termi (289). "Hebrews clearly affirms that in closest connection existing in the New nate with the beginning of the antitypical fulfillment of the Day of Atonement type, Testament between the theme of judg day of atonement in 1844. Yet "the Day of Christ by the cross-resurrection-ascension ment and that of acceptance (or rejec Atonement revolved around the sacrifice event entered upon the ministry prefig tion) is Acts 13:46, where the words of for sin, an event we believe took place ured by the sanctuary's second apart Paul and Barnabas are quoted: " ©It was about eighteen centuries earlier. The di ment" (160). necessary that the word of God should vesting of his glorious robes by the high be spoken first to you. Since you thrust it priest prefigured the incarnation of Christ from you, and judge yourselves unwor which did not take place in 1844. The Does Hebrews teach that the an thy of eternal life, behold, we turn to the book of Hebrews clearly applies the Day titypical day of atonement began at the Gentiles." " At first glance it may seem of Atonement in antitype to Christ's time of the cross and that Jesus began a that the concept of judgment is con priestly offering of Himself on Calvary, second-apartment ministry following His nected with the rejection of the good though the Christian era is included as we ascension?

Ministry, October/1980 47 3:10 Septuagint only) are also trans vented from going into the Holy of xm« Adventists have faced this argu lated as "within the veil" and designate Holies by another veil. Only the high ment before. If it is correct, then the the veil at the entrance of the holy place. priest was allowed to enter "within the view that the 2300 year-days of Daniel Because of this variety of usage, one veil" of the Most Holy, and his access 8:14 indicates the beginning of the an- should be careful not to finalize too sud was severely restricted to only one time titypical day of atonement in 1844 is not denly on the exact meaning of the phrase each year. It is clear, therefore, that all true. "within the veil" in Hebrews. This cau access to God both in the holy and Most The following arguments have been tion is strengthened by the fact that He Holy places was on a very restricted brought forth to support the view that brews 10:20 has "to dia tou katapetas- basis. In view of these limitations, the Hebrews teaches that the antitypical day matos," "through the veil," while message of Hebrews becomes appar of atonement began with the cross, res Hebrews 9:3 clearly indicates the Holy ent Christ our High Priest has abol urrection, and ascension of Jesus. of Holies by saying "behind the second ished the first covenant with its limited veil" ("meta to deuteron katape access to God and ratified a new and tasma"). better covenant through His atoning 2. The expression "within the veil" in A study of the use of the phrase sacrifice and shed blood. Now a new and Hebrews 6:19 applies to the veil separat "within the veil" both in the Septuagint living way has been opened for believers ing the second apartment from the first. and in the book of Hebrews (6:19; 9:3; who have obtained unlimited access by Therefore, "Heb. 6:19 unambiguously and 10:20) leads one to conclude that the means of their High Priest, who has en affirms that the antitype of the Day of phrase is used in various ways. There tered "within the veil" to be in the very Atonement came with the death and fore it is difficult to be dogmatic regard presence of God in His dwelling place or ascension of Christ" (201). Seventh-day ing any specific interpretation. true tabernacle. Thus, through Christ, Adventists have assumed that "the work However one interprets the phrase His people are also able to enter "within symbolized by the second apartment of "within the veil," it is clear that the the veil" and have unlimited access to the sanctuary was not to begin till over theological intent of this phrase in He God, whose presence is reveated in the 1800 years after the cross. (Though Heb. brews is to signify being in the presence whole sanctuary. 9:8, 12, 24, 25; 10:19, 20; 6:19, 20 says of God. In the Old Testament the sanc There is no evidence in this Epistle Christ entered 'within the veil' at His tuary is designated as God©s dwelling that its author views this phrase to con ascension.) The sprinkling of the blood on place. The term "tabernacle" by itself vey the thought that at His ascension the mercy seat took place immediately stands for the entire sanctuary; it is the Christ started a ministry that was the after its shedding" (289, 290). place of God©s tabernacling presence antitypical fulfillment of the priestly where He reveals Himself to His people. ministry in the second apartment of the (See Lev. 15:31; 17:4.) It is true that Old Testament tabernacle. His intent Is it true that Hebrews 6:19 is to God©s presence was seen particularly in was to confess that through Christ, and be interpreted to mean that in A. p. 31 the Shekinah glory in the Most Holy, but with Him, we have immediate, free, and Jesus Christ began the antitypical day of at the same time His presence was no full access to the very presence of God. atonement ministry in the Most Holy ticed also in the holy place, the tent of His purpose was neither to teach nor to Place of the heavenly sanctuary? meeting, where He communicated and deny the two-partite ministry of Christ in met with His people (see Ex. 27:21; the heavenly sanctuary nor to address 29:42; 30:36; 33:7-11; Num. 12:4,5; 17:4, himself to the chronological aspects of AM.* In investigating the use of the R.S.V.). On the Day of Atonement an this ministry. It is rather to underline the term "veil" (katapetasma) as it is used atonement had to be made for both the superiority of Christ©s person and min in Hebrews, its usage in the Septuagint, holy and Most Holy places, showing the istry over the person and ministry of the the oldest Greek translation of the Old cultic importance of both. The "tent of Old Testament priesthood. One should Testament before Christ, which was meeting" was identified as the Lord©s keep in mind that a book of Scripture widely used by the Jews scattered dwelling place among His people (Lev. does not address itself to every dimen throughout the Mediterranean world in 16:16, R.S.V.). Obviously, there was a sion of salvation. the times of Christ, is of special rele close interrelationship between the two vance. The Septuagint employs this term apartments of the tabernacle, and both for (1) the veil before the Holy of Holies were considered to be God©s dwelling 3. Hebrews 10:19-22 is a reference to (Ex. 27:21; Lev. 4:6; 16:2); (2) the veil place. It is therefore incorrect to confine Christ's entrance into the Most Holy before the holy place (Ex. 26:37; 40:5; God©s presence to the Most Holy alone. Place. In this passage "the Most Holy Lev. 21:23); (3) the veil or curtain at the Even God©s throne is not a static but a Place is again in focus. . . . 'Through the entrance of the court of the sanctuary dynamic entity, as is revealed by the curtain' alludes to the barrier separating (Ex. 38:18; 39:19; Num. 3:26). In extra- throne visions in Ezekiel 1:10 and Daniel the two apartments as intimated by 9:6-8. Biblical literature (such as Josephus, 7:9. . . . [Hebrews] 10:19-22 not only enlarges Philo), a similar usage of this term can be It is also significant that in the Old on chapter nine, but it does the same for seen. Testament sanctuary services, access to 6:19, 20. In both places we are assured The concept "within the veil" is found God was restricted. The people in gen that our High Priest had already, at the in six instances in the Septuagint. The eral were not allowed to enter into the time Hebrews was written, entered exact Greek phrase of Hebrews 6:19 for holy place; it was the "veil" before the 'within the veil,' into the Most Holy "within the veil" is found in Exodus holy place that held them back from free Place—heaven itself" (194, 195). 26:33 and Leviticus 16:2, 12, 15, where it access. The priests, however, could refers to the veil before the Most Holy. enter "within the veil" at the entrance of The other two cases (Num. 18:7 and the holy place, but were themselves pre Does Hebrews 10 specifically 48 speak of Christ©s entrance into the Most plural form in the book of Hebrews. sides its abundant use in the Septuagint, Holy Place? Only in Hebrews 9:1 is the singular used. it can be found in the writings of both It is interesting, therefore, that in the Philo and Josephus, contemporaries of Septuagint of Leviticus 16, the Day of the author of Hebrews. The books of The key to this question is found Atonement chapter, we do not find the Judith, Maccabees, and the Sibylline in the comments made on the previous plural ta hagia being used; it is consist Oracles also attest to the use of the one. Hebrews 10:19-22 focuses on the ently the singular form that is employed plural ta hagia for the entire sanctuary. new way that was made possible through for the Most Holy Place (verses 2, 3, 16, This usage of ta hagia in Hebrews Jesus the way of His flesh. Further 17, 20, 23, 33). If the Day of Atonement finds strong exegetical support in the more, the Greek verb egkainizo in verse is indeed the dominant theme in He Epistle itself. The first use of ta hagia in 20, which has been translated as "con brews, certainly its author would have Hebrews occurs at 8:2, and is in apposi secrated" or "opened," literally signi used the opportunity to follow the Sep tion to "the true tent." Since it is clear fies "dedication" or "inauguration" (see tuagint on Leviticus 16. Instead, there is from 8:5 that "tent" (skene) indicates the 9:18). Thus the meaning seems to be that the distinct impression that the book of entire sanctuary, at Hebrews 8:2 ta believers are encouraged to enter boldly Hebrews employs the plural ta hagia hagia likewise must designate the entire into the sanctuary by the blood of Christ purposely and in contrast to the Septua- heavenly sanctuary. using the means that He has inaugurated gint©s usage in Leviticus 16. The contrast Thus it can be said that on philological through His sacrifice. By virtue of the is even more significant when one con and exegetical grounds there is no reason life and sacrifice of our "Great Priest" siders that of the 104 times that the Sep whatsoever to translate the articular (10:21), a new and living way was tuagint employs the plural form, hagia, it plural ta hagia in Hebrews only as the opened for the faithful to approach God. generally refers either to "holy things" Most Holy Place. In fact, in most cases or to sanctuary. In a few instances it the context would favor the translation seems to indicate the holy place. Only in of ta hagia as "the sanctuary." one instance may it possibly refer to the 4. "Ta hagia, which can be translated, Most Holy Place, but due to the ambig 'the holy places,' or 'the holy place,' or uous meaning of the Greek text and the 'sanctuary,' etc., can be applied to the absence of the exact textual equivalent 5. Hebrews 9:8 signifies that the way whole sanctuary, or to the first apart in the Hebrew Old Testament (see Eze. into the sanctuary is not yet open as long ment, or to the second apartment. Only 41:21), the precise meaning of ta hagia as the first covenant (symbolized by the the context makes the correct translation here is not clear. earthly tabernable) functions. Thus this possible. In Hebrews, most usages of the passage "is affirming that what the first term apply to a single apartment—the The usage of hagia in Hebrews itself apartment was to the second, so the second" (229). ©"Ta hagia© is a plural shows that only twice is the term used earthly tabernacle was to the heavenly, form with a singular meaning" (161, without the article in 9:2, where hagia and that therefore the first apartment italicized in original). "Hebrews clearly refers to the holy place, and 9:3, where represented the Mosaic system, and the says Christ entered ta hagia and was there hagia hagion indicates the Most Holy second the Christian era. We are left with in Paul's day, and the term applies to a Place (9:24 is made definite by the phrase the fact that the Day of Atonement applies single place or that represented by the "made with hands"). In all other in to the time since the cross" (184). "The second apartment" (162). "The plural stances (except 9:1) the plural form is first apartment stands for the era before [form of the words "ta hagia"] cannot be used and is accompanied by the article. the cross, but the second apartment for used to argue for an application to a It has been suggested that this distinctive the era after the cross" (167). Therefore it heavenly bipartite sanctuary. The con usage of the plural and the articular form is incorrect to assume that until October text, not grammar, is decisive, and the (ta hagia) in contrast to 9:2, 3, where 22, 1844, Christ was doing a work pre context shows that the ©ta hagia© was that special reference is made to distinguish figured by the daily service of the priests place reached once a year by passing the separate compartments of the sanc in the first apartment of the earthly sanc through the second veil" (219, portion tuary, may indeed suggest that the au tuary. italicized in original). thor wished fa hagia to refer as a whole to a two-partite sanctuary. This conclu sion may be supported by the fact that Is the cross, not 1844, the correct \f * Is the usual meaning of ta hagia the usage of the singular form in the transition point from the first to the sec in Hebrews the second apartment, or Septuagint of Leviticus 16 was not ond-apartment antitypical ministry of the Most Holy Place ? adopted (except in 9:1). sanctuary? Is it true that Christ©s priestly The case for considering ta hagia as an ministration from the Ascension to 1844 intensive plural is not strong. The plural did not correspond to the work of the £». In assessing the force of this ar with the article in Hebrews is a distinct daily service in the first apartment? gument, it will again be helpful to exam departure from the Septuagint of Leviti ine the usage of this term in the Sep- cus 16. The one occurrence of hagia tuagint, the oldest Greek translation of used for the Most Holy Place, out of a £M. The author has not supported this the Old Testament, which was in use total of 104 usages of the term in the categorical statement with any scriptural during the time the book of Hebrews was Septuagint, makes a very weak case on evidence. In evaluating this interpreta written. It is generally accepted that the statistical grounds. It should also be re tion of the sanctuary service, it will be influence of the Septuagint can be clearly alized that on a linguistical basis the use helpful to view Hebrews 9:8 within the observed in Hebrews. Ta hagia, regard of the plural ta hagia for the whole larger context of chapters 8 and 9. The less of its case, is usually considered a sanctuary is not unique to Hebrews. Be structure of these chapters is especially Ministry, October/1980 49 concerned with the contrast between the tion between the services in the holy and the blood of goats and calves occurred at first (old) covenant and the new cove Most Holy places of the earthly sanctu the inauguration or commencement of nant. The former, being inferior, had an ary (verses 6, 7), but should include the Aaron©s high-priestly ministry in the earthly sanctuary, a priestly and high- whole section on the first covenant earthly sanctuary, which was also the priestly ministry, limited access, animal (verses 1-7). In that light, Hebrews 9:8 is beginning of the sanctuary services. In blood, repeated sacrifices, and purifica not a metaphorical allegory on the dif Leviticus 9:8, 15, 22, the high priest tion of the flesh. The new covenant, ferences between two apartments but a sacrificed a calf as a sin offering for however, presents a better covenant be contrast drawn between the first cove himself and a goat as a sin offering for cause it has a heavenly sanctuary, heav nant represented by the "first taberna the people. Upon completion of these enly priestly and high-priestly ministry, cle" with its two apartments, and the "ta offerings, the high priest entered for the unlimited access, the blood of Christ, hagia," the correspondins heavenly first time into the earthly sanctuary. once-for-all sacrifice, and the purifica sanctuary of the new covenant. As long Thus it was that Aaron as the high priest tion of conscience. After having dealt as the sanctuary services of the first and type of Christ inaugurated the sanc with Christ©s High-Priestly ministry in (Mosaic) covenant have validity, the tuary services. the "real" heavenly tabernacle, of way into the heavenly sanctuary has not From the Old Testament inaugural which the earthly tabernacle is a copy yet been revealed. And just as in verse 8 ceremony it could be perceived that He and shadow (8:1, 2, 5), and the signifi prote skene refers to the whole earthly brews 9:12 takes up the inaugural theme cance of the new covenant, the author sanctuary, so fa hagia refers to the and applies it to Christ©s ministry in the introduces in chapter 9 the first covenant whole heavenly sanctuary. There is, heavenly sanctuary. Hebrews 9:12 ap with its sanctuary services. Hebrews therefore, no reason to introduce the pears to refer to the dedication-inaugu 9:2-7 describes the two apartments in, Most Holy Place in Hebrews 9:8. ration theme that comes at the beginning what may seem to us, somewhat unusual of Christ©s high-priestly ministry in the terms the holy place is called the first heavenly sanctuary. tabernacle, the Most Holy Place the 6. " 'He did not enter by means of the Likewise, the view of the inauguration second tabernacle. This use of language, blood of goats and calves; but he entered of the heavenly sanctuary by Christ is in however, was not unknown at the time the Most Holy Place once for all by his harmony with the new covenant theme Hebrews was written, and can be found own blood, having obtained eternal re of Hebrews 8 and 9. The message of in the writings of Josephus (Jewish demption' (Hebrews 9:12, NIV)." "The Hebrews 9:12 seems to be that the sanc Wars, V, 184-195). references to 'once,' ta hagia, and the tuary of the new covenant was inau Hebrews 9:6, 7 gives a description of blood of bulls and goats, are all allusions gurated not by the blood of goats and the ministry in the two-partite sanctuary. to the Day of Atonement. That the NIV is calves but by that which was vastly su When we come to verse 8, we notice that correct in translating to hagia by 'Most perior, "his own blood," shed in con the author moves away from the first Holy' Place is clear from the contextual sequence of His atoning sacrifice, which covenant (with its horizontal, spatial re support" (186). obtained eternal redemption. Christ en lationship between the two apartments) tered © ©once for all" into the sanctuary to to a vertical relationship between the old begin His heavenly ministry. In this covenant with its limitations and the new Does Hebrews 9:12 support the context it would be incorrect to limit ta covenant with its ta hagia, "sanctuary," idea that Christ entered the Most Holy hagia to the Most Holy Place in Hebrews in heaven, into which there is full access. Place (ta hagia) of the heavenly sanctuary 9:12. This shift from a horizontal, earthly di following His death on the cross, thus In order to evaluate further the signif mension to a successive, vertical rela ushering in the antitypical day of atone icance of the phrase "goats and bulls" it tionship brings into focus the contrast ment at that time? may be helpful to give a short review of between the first, or earthly, tabernacle their usage. "Goats" were employed in (prote skene) of the old covenant (verse (1) the daily sacrifices of sin offerings for 8) with its services (verses 1-7), and the .£». A careful examination of the the individual (Lev. 4:27-35; Num. heavenly sanctuary (ta hagia) (verse 8), context of Hebrews 9:12 indicates that 15:27, 28) or as guilt offerings for decep the greater and more perfect tabernacle the author makes a distinction between tion (Lev. 5); (2) the monthly new-moon of the new covenant. Because of the the type of animals in verses 12 and 13. offerings (Num. 28:15); (3) the yearly change from a horizontal earthly sphere In verse 12, reference is made to the Feast of Unleavened Bread (Num. to a vertical, heavenly one in verse 8, it "blood of goats and calves," while in 28:17, 24), the Feast of Weeks, or Pen is incorrect to demand that the term verse 13 he speaks of the "blood of goats tecost (Lev. 23:19; Num. 28:26-30), the "first tabernacle" in this verse should and bulls." Commentators are fre Feast of Tabernacles (Num. 29:12-34), have the same meaning as in verse 6, quently quick to suggest that both the Day of Atonement (Lev. 16; Num. where it deals only on a horizontal, spa phrases reflect the Day of Atonement 29:11), and New Year©s Day (Num. tial level. In fact, in the context of verse practices. Such a view may not be accu 29:5). "Bulls" were used in (1) the sac 9 the "first tabernacle" is explained as rate for the following reasons: (1) there rifices for congregational sin (Lev. 4:13- being a figure or symbol for the time the is a linguistic distinction between "goats 21; Num. 15:22-26); (2) the sin of the Mosaic system of the first covenant had and calves" and "goats and bulls," a anointed priests (Lev. 4:3-12); (3) the its validity. Thus the same term can take calf being a younger animal than a bull; dedication of priests and altar (Ex. on a different meaning in a different (2) the Greek language seems to indicate 29:14, 35-37; Lev. 8:2, 14-17) and Le- context. this distinction; (3) the Hebrew text of vites (Num. 8:5, 8-12); (4) the burnt of It is clear that, in context, the phrase the Old Testament seems also to recog fering on the new moon each month "the Holy Spirit thus signifying" (verse nize a distinction. According to the He (Num. 28:11-14); (5) the yearly Feast of 8) should not be restricted to the distinc brew text, the situation that called for Unleavened Bread (Num. 28:17-25), the 50 Feast of Weeks (Lev. 23:15-21; Num. of a purification, then verse 22 can be 28:26-31), the Feast of Tabernacles seen as pertaining to verse 14 and also to (Num. 29:12-34, 35-39), the Day of 7. Hebrews 9:23 does not reler to a 19 and 21. Atonement (Lev. 16; Num. 29:7-11), and future cleansing of the heavenly sanctu Hebrews 9:23 must be understood as New Year©s Day (Num. 29:1-6). ary, but to that which was accomplished an application of the "blood rule" of This review and a comparison of the at the cross. "This cleansing is already verse 22. Contrary to verse 14, verse 23 use of other sacrificial animals indicate past in the first century, and means the applies the rule to the sanctuary itself, that the selection of the phrase "goats same as 'purification for sins' in 1:3. Heb. not the people. In the light of the paral and bulls" covers the daily, monthly, 9:23 cannot legitimately be exegeted as lelism between both covenants, it is only and yearly offerings more comprehen applying to the future. All Adventist usage natural to conclude that verse 23 tries to sively than could be achieved by any of this verse as part of an 1844 apologetic maintain the typological relationship be other possible listing of designated an is erroneous. . . . The cleansing of the tween the cleansing of the first-covenant imals. In fact, "goats and bulls" were sanctuary was Christ's putting away of sin tabernacle and the heavenly one of the sin offerings par excellence. by the sacrifice of Himself" (169). "Sev new covenant. This is made clear in Although it is true that a goat and bull enth-day Adventists have always applied verses 24-28, which follow. were used on the Day of Atonement, the verse 23 to the cleansing of the Day of The cleansing of the heavenly sanctu importance of these types of animals in Atonement, but. .. the antitypical reality ary is possible only on the basis of the overall sacrificial system, and espe belongs not to 1844, but to the cross. It is Christ©s entry into "the holy places" (ta cially as sin offerings, should caution us linked with the sufferings of Christ. See hagia) by virtue of His atoning sacrifice against seeing Hebrews 9:13 as a specific verse 26. It is describing something al (verses 24, 26). Although verse 26 re Day of Atonement reference. Realizing, ready in the past when Hebrews was veals Christ©s sacrifice as a completed therefore, that in Christ all sacrifices had written—the heavenly things themselves act, it is difficult to argue from the text their fulfillment, verses 12 and 13 may be had now been purified already. The suf that the removal of sin is likewise a seen as a comprehensive designation for ferings of Christ, His entrance into the completed event, especially when one the entire sacrificial system of the Mo Most Holy Place of heaven, and the realizes the present and future dimen saic legislation from the inauguration of cleansing, all belong together, and cannot sion of the cleansing process. The con the sanctuary ministry to the daily, be separated by over eighteen centuries" text is clear Christ has now appeared in monthly, and yearly round of services, (191). The cleansing of the heavenly sanc the presence of God ministering in our including the Day of Atonement. Re tuary was also its dedication, and there behalf (verse 24) to put away sin, which striction to the Day of Atonement is fore pointed to an event at the com is made possible by the benefits of His neither necessary nor warranted. mencement of the Christian era atoning sacrifice (verse 26). Besides "goats and bulls," Hebrews primarily, not its close" (229). This process of the removal of sin 9:13 refers to the sprinkling of the involves the application of Christ©s "ashes of a heifer." The grammar of the blood to cleanse the people (verse 14) as verse seems to indicate that it is best to well as the sanctuary (verse 23). It is take the sprinkling as referring to the \J^» Does Hebrews 9:23 refer to the here that the Day of Atonement imagery ashes of the heifer alone (see KJV and sufferings of Christ and thus place the in Hebrews is most profound and jus NASB) and not to the blood of goats and beginning of the antitypical day of tified, having its relevance in the com bulls. The red-heifer ritual was per atonement at the cross? plete removal of sin, after which Christ formed to obtain ceremonial cleanliness will appear a second time not as a sin from ritual defilement (Numbers 19) and bearer, but without sin to them who ex has no reference to the Day of Atone £*. The context of Hebrews 9:23 pect Him for salvation (verse 28). ment. In the context of verses 13 and 14, makes it obvious that it is a comment on In view of the above considerations, it which focus on the cleansing of people, the general principle of the function of is incorrect to state that Hebrews 9:23 is verse 13 may be understood to refer to blood the so-called "blood rule" of in the past and has no future application. cleansing from two types of defilement: verse 22: "And almost all things are by Such interpretation is possible only by (1) the moral defilement caused by sin the law purged [cleansed] with blood; neglecting the carefully designed typo and removed by the blood of goats and and without shedding of blood is no re logical relationships, explained through bulls, and (2) the ritual defilement caused mission." This statement can be per out the book of Hebrews, between the by outward contamination, taken away ceived as a conclusion drawn from the priestly ministration of the first covenant by sprinkling of water containing the previous examples in verses 11-21 of the and that of the new covenant with their ashes of a heifer. The cleansing brought functions of Christ©s atoning blood. respective sanctuaries. about by these rituals effected only the These functions are: (1) the ratification purification or cleansing of the flesh. or dedication of the new covenant Christ and His blood are superior, as is (verses 15-21); (2) the inauguration of the 8. The fact that Christ's atoning sacri the new covenant. Verse 14 indicates the heavenly sanctuary (verse 12); and (3) fice was completed at Calvary requires superiority of Christ, the antitype of the effectual application of the "better" that the antitypical day of atonement ei these animals and rituals. Christ©s su blood of Christ to the cleansing of the ther began or was completed at the cross. perior blood brings about a superior pu people (verses 12, 14). "We have been guilty of separating in our rification, namely that of the conscience Notice that verse 22 has a special lin thought 'the atonement' from the day of from dead works to serve the living God. guistic association with verse 14 both the atonement. While many have recog Thus, in comparison with these animals, deal with cleansing. If it is true, as some nized the former as applying to the cross, Christ©s blood of the new covenant is imply, that the dedication of the first we have balked at applying the second the ever ready to cleanse from all sin. covenant has the additional significance same way. Yet by Day of Atonement is Ministry, October/1980 51 meant precisely the time of the offering up sacrifices, not just the final one at the have realized that the slaying of the goat of the atoning sacrifice" (A-56). "We err end of the sacred year the Day of on the Day of Atonement was not fulfilled if we separate the atonement from the Day Atonement sacrifice. in 1844, they have endeavored to separate of Atonement — the latter symbolized the The atoning sacrifices connected with the aspersion [of the blood] on the mercy former" (A-58). the cultic festivals were all fulfilled on seat till that time— something exegetically, the cross. Yet the antitypical application theologically, and logically unsound" (A- of these festivals as a whole does not 60). "The typical sprinkling of the warm, Does Christ©s atoning sacrifice necessarily take place at this time. This uncoagulated blood immediately on the completed on the cross require that the can be demonstrated from the antitypical mercy seat after the slaying could not antitypical day of atonement began or fulfillment of some of these festivals. possibly point to 1844" (168). was completed at that time? For example, the spring festivals had their fulfillment, as far as time is con cerned, in the events associated with Does the fact that the sprinkling \. The above statement is based on Christ©s first advent. The Passover feast of the sacrificial blood required an im a rigid typology that has no foundation in had its antitypical fulfillment in the death mediate application by the priest before it the Old Testament, since the daily serv of Christ at Calvary (see 1 Cor. 5:7); the coagulated necessitate an equally imme ice was also a service of atonement. The Feast of the First Fruits met its antitype diate application of Christ©s shed blood concept of atonement under the first in the resurrection of Christ on the in the Most Holy Place following the covenant is not confined to the Day of morning after the first Sabbath of the cross ? Atonement. A number of offerings, Feast of the Unleavened Bread (see 1 sacrificed both on a regular basis and on Cor. 15:20, 23): and the Feast of Weeks, special occasions, are designated as or Pentecost, had its antitype fifty days LM. If the application of blood is making atonement. Compare, for exam later in the outpouring of the Holy Spirit taken in such an extremely literal sense, ple, the use of the word "atonement" in and the first abundant harvest of souls the entrance into the Most Holy Place Leviticus 16 with Exodus 29:36; Leviti (see Acts 2). The Feast of Pentecost is a should have taken place immediately cus 1:4; 4:20, 26, 31, 35; 5:5, 6, 10, 13, clear example of a festival of the sacred after Christ©s blood was shed. There 18; 6:7; 7-10; 12; 14; and 15. All these calendar that received its antitypical ful could have been no delay, even for one cultic atonements that were performed fillment some time after the cross. Thus, day, since blood coagulates within a few as part of the daily ministry found their other festivals that occurred later in the minutes. Any delay, whether for a few antitypical fulfillment in Christ©s atoning year, such as the Day of Atonement, days until Christ©s resurrection or for sacrifice and subsequent heavenly min couid most likely have had their antityp many years until 1844, is fatal because in istry. Although the atoning sacrifice was ical fulfillment some time after the both instances the blood would have completed in the outer court, the atoning cross too. It is significant that animal been coagulated and sprinkling would process was not fully completed until the sacrifices, including an atoning sin of have been impossible! This argument is blood was applied in the sanctuary (see fering (see Lev. 23:19; Num. 28:30), also characterized by an extreme literalism Lev. 4:14-20; 16:15, 16, 20). Parallels and had to be offered on Pentecost. It is and rigid typology. Although Dr. Ford conclusions regarding Christ©s sanctuary evident, then, that the mere fact that an refuses to recognize the validity of ty ministry should, as far as possible, pre atoning sacrifice was offered on that day pology in establishing Christ©s two- serve the analogy of the type while re is not sufficient evidence to connect phased ministry in the heavenly sanctu specting the New Testament text. Pentecost exclusively with the cross. ary, he himself does not hesitate to From the New Testament it can be The Passover feast is the festival pri employ the same approach to substan deduced that Christ©s atoning sacrifice marily fulfilled at Calvary. Therefore, tiate his viewpoints. has been completed once for all, but not neither is the offering of a sacrifice on His heavenly ministry. After His death, the Day of Atonement sufficient grounds which fulfilled all the daily and yearly to restrict its application to the cross. 10. "There is no hint anywhere in this atoning sacrifices, Christ, as the anti Instead, the Day of Atonement is clearly letter [Hebrews] that when Christ type, began to apply His atoning sacri a type of judgment, and therefore ap ascended on high He began a ministry that fice as revealed in both priestly and pears to be directed to a point in time was the equivalent of the first apartment high-priestly services. beyond the cross near the Second Ad ministry" (213). "Hebrews is saying as Under the first covenant it is true that vent. Otherwise, there would be a dupli clearly as words can say it that Christ the Day of Atonement included the of cation of type between it and the Pass already in the first century was engaged in ferings of the atoning sacrifice, but it over a duplication that contradicts the the equivalent ministry to that which the should not be concluded, therefore, that type and must therefore be rejected. typical high priest performed in the sec Christ©s atoning sacrifice on Calvary ond apartment of the tabernacle on the meant that the Day of Atonement had Day of Atonement" (163). occurred. If so, one could argue that the 9. That Christ entered into the Most cross is the antitypical fulfillment of such Holy Place in A.D. 31 is shown by the other major festivals as the Feast of significance, in type, of the uncoagulated Does Hebrews refer to a first- Weeks or the Feast of Tabernacles, on blood. "The blood sprinkled on the mercy apartment ministry of Christ following which an atoning sacrifice was also of seat was warm. It had to be uncoagulated, His ascension or to a second-apartment fered. It is more in harmony with the or sprinkling would have been impossible. ministry? type, therefore, to see in Christ©s once- It is just as impossible to separate the for-all sacrifice at Calvary the fulfill antitypical blood-shedding and entrance ment, in point of time, of all atoning to the Most Holy. . . . While Adventists L One should keep in mind that the writer of Hebrews was not specifically shadow, of the heavenly things that were tion there is the information from John©s addressing the issue of time specifica shown to Moses on the mount as a pat visions, which only strengthens the tions regarding Christ©s two-phased tern. Second, Hebrews 9:24 speaks of above observations. His view of the first ministry. When Christ ascended to the "holy places" of the earthly sanctu apartment reveals the candlestick (Rev. heaven, He began His ministry in the ary, which are "figures of the true 1:12; 4:5) and the altar of incense (see heavenly sanctuary, where the very things." Third, the term ta hagia, which Rev. 1:12: 4:5; 8:3), while the second- presence of God is manifested. In the is a plural, has been generally translated apartment view reveals the ark (see Rev. book of Hebrews. Christ©s redemptive in the Septuagint, Apocrypha, and the 11:19). work is the antitypical fulfillment of the works of Philo and Josephus to mean the Thus the Biblical testimony is unam Levitical priesthood, which consisted of two-partite sanctuary or holy places. biguous: Moses made a two-partite services in both apartments of the sanc There is no sufficient reason for depart sanctuary after the pattern revealed to tuary. (See Heb. 5:1-10; 8:1-5; 10:21.) ing from this tradition when it comes to him; Hebrews teaches that the pattern His ministry in our behalf before God in the book of Hebrews. Even if the book was the real heavenly sanctuary; and heaven is therefore characterized by in of Hebrews were silent on this point, the John©s visions confirm the reality of a tercession (see 7:25; 9:24). Hebrews concept of a two-apartment heavenly two-apartment heavenly sanctuary. It 9:11-14 provides additional support for a sanctuary would not be affected. should be noticed that a two-partite first-apartment ministry by Christ fol From the above texts it can be con heavenly sanctuary supports a two- lowing His ascension, as discussed cluded that there is a relationship be phase ministry by Christ. Throughout under question 6. In the typical service tween the structure of the earthly two- her life, E. G. White firmly believed in the first-apartment ministry began after partite sanctuary with its holy places and Christ©s two-phase ministry, "each oc the high priest inaugurated the sanctuary the real heavenly sanctuary. The trans cupying a period of time and having a services of the first covenant by the of lation of ta hagia as sanctuary or distinctive place in the heavenly sanctu fering of "goats and calves" (see Levit holy places supports this view. In addi ary" (Patriarchs and Prophets, p. 357). icus 9). So Christ, through His better blood, inaugurated the sanctuary serv ices of the new covenant, after which His first-apartment ministry began (see Heb. 9:12, 18-21). The blood of "goats and bulls" for a sin offering to cleanse from moral defilement, and the sprin 4. ELLEN WHITE©S ROLE IN kling of the ashes of a heifer for cleans ing from ritual defilement, were both as pects of the first-apartment ministry of DOCTRINAL MATTERS which the better blood of Christ is the antitype (see 9:13, 14). While Christ©s first-apartment ministry is not described in detail in Hebrews, it is implied in the type-antitype application.

11. "Never once does the New Testa ment tell us that the heavenly sanctuary 1. In accepting the Bible and the Bible a. In most instances the phrase em has two apartments. . . . Hebrews does alone as our final authority in doctrinal phasizes the importance of the Bible in not set forth an antitype which in every matters, we cannot give to the writings of contrast with man©s wisdom, views, way matches the type. Rather it declares Ellen G. White an equal authority. "Ellen ideas, traditions, false doctrines, the type to be a teaching device underlin G. White is not our authority. That posi theories, and maxims. ing the imperfections of the temporary tion only Scripture can hold. To divert b. This expression is never used to system" (214). from 'the Bible and the Bible only' as the contrast the Scriptures with the visions 'sole bond of union' and our only 'creed,' or writings of Ellen G. White. would be to cease to be either Biblical or c. At no time is her use of the expres %^ Is there a sanctuary in heaven Protestant, and could only result in split sion intended to exclude the binding ob with apartments corresponding to the ting this church down the middle" (623). ligation to respond to the visions as light type of the earthly sanctuary? that God has given to His people. In deed, in several cases the phrase is fol lowed with words that enjoin the ac Is Ellen White to be considered as A^« Although it is true that the book ceptance of her writings as binding upon authoritative in doctrinal questions? of Hebrews does not set forth an anti all who accept God©s Word. type that is identical in every aspect with d. At no time did our pioneers view the type, there is sufficient information this phrase as excluding the use of her for us to justify some kind of structural .i~jL« The expression "the Bible and visions or writings in arriving at truth, in parallels between the heavenly and the Bible only" appears frequently in the studying doctrine, or in understanding earthly sanctuaries. First, Hebrews 8:5 writings of Ellen G. White. A careful duty. Rather, they saw her writings as a states that the earthly priests serve in a review of these statements in their con guiding instrument in defining truth. sanctuary that is a copy, or example, or a text indicates that: Early in 1863, Uriah Smith stated in a

Ministry, October/1980 53 Review and Herald editorial: ©"The that Word, promised to give visions in is easy to conjecture how quickly the Bible, and the Bible alone,© ©The Bible in the ©last days;© not for a new rule of unity of beliefs now evident in the its purity,© ©The Bible a sufficient and faith, but for the comfort of His people, worldwide movement of Seventh-day only reliable rule of life,© et cetera, et and to correct those who err from Bible Adventists would dissipate. cetera, is now the great cry of those who truth. Thus God dealt with Peter when J. N. Andrews put it this way in an are giving vent to their opposition to the He was about to send him to preach to 1870 Review and Hera Id editorial: "The visions, and are working with their might the Gentiles" (Early Writings, p. 78). object of spiritual gifts is to maintain the to prejudice others against them. . . . When our pioneers first gathered in living work of God in the church. They "The Protestant principle, of ©The Bible conferences (principally the five enable the Spirit of God to speak in the Bible and the Bible alone,© is of itself conferences of 1848) various and sundry correction of wrongs, and in the ex good and true; and we stand upon it as erroneous views were held. They posure of iniquity. ... In short, their firmly as anyone can; but when re searched the Scriptures with prayer, work is to unite the people of God in the iterated in connection with outspoken sometimes spending whole nights same mind and in the same judgment denunciations of the visions, it has a searching and praying. Of their experi upon the meaning of the Scriptures. specious appearance for evil. So used it ence Ellen White wrote: "When they Mere human judgment, with no direct contains a covert insinuation, most ef came to the point in their study where instruction from Heaven, can never fectually calculated to warp the judg they said, ©We can do nothing more,© the search out hidden iniquity, nor adjust ment of the unguarded, that to believe Spirit of the Lord would come upon me, dark and complicated church difficul the visions is to leave the Bible, and to I would be taken off in vision, and a clear ties, nor prevent different and conflicting cling to the Bible, is to discard the vi explanation of the passages we had been interpretations of the Scriptures. It sions. ... studying would be given me, with in would be sad indeed if God could not "When we claim to stand on the Bible struction as to how we were to labor and still converse with His people" (Review and the Bible alone, we bind ourselves to teach effectively. Thus light was given and Herald, Feb. 15, 1870). receive, unequivocally and fully, all that that helped us to understand the Scrip the Bible teaches. " Smith then proceeds tures in regard to Christ, His mission, to look for what the Bible teaches con and His priesthood. A line of truth ex 2. There are differences in degrees of cerning visions and their manifestation tending from that time to the time when revelation (not inspiration) between the in our day. He finds evidence for their we shall enter the city of God, was made Bible and the writings of E. G. White. continuation, and concludes by saying: plain to me, and I gave to others the "Because God's attention to matters is "We do not, then, discard, but obey, the instruction that the Lord had given me" proportionate to their importance, He has Bible by endorsing the visions" (Review (Selected Messages, book 1, pp. 206, exercised more miraculous superintend and Herald, Jan. 13, 1863; italics sup 207). ence over Scripture than over the writings plied). During the time that Adventist teach of Ellen G. White. This is not to speak of The role of Ellen White in establishing ings and doctrines were being devel degrees of inspiration, but rather degrees the doctrines of the church may be sum oped, the mind of Mrs. White was of revelation" (599, 600). "Because the marized as follows: locked, and she explained that she writings of Ellen G. White were not in The Scriptures are emphasized as our "could not comprehend the meaning of tended to be canonical, not purposed as only rule of faith and practice. This, the scriptures we were studying" (ibid.). applicable to all people in all places in all however, does not nullify the impor She was in this condition, she declares, times, therefore the element of miracle tance of the visions of Ellen White or "until all the principal points of our faith associated with them is less than that as make her any less inspired than were the were made clear to our minds, in har sociated with the writing of Scripture. Bible writers. In 1847, James White mony with the Word of God. The breth This is not to say that there is within the wrote, in A Word to the "Little Flock, " ren knew that when not in vision, I could canon 'degrees' of inspiration. It is to say his first published statement regarding not understand these matters, and they that outside the canon we should not ex the visions of his wife: "The Bible is a accepted as light from heaven the reve pect the same precision as was necessary perfect, and complete revelation. It is lations given" (ibid.). She was in this for the Word" (620, italicized in original). our only rule of faith and practice. But condition for two or three years (1848 to this is no reason, why God may not show the winter of 1850-1851). the past, present, and future fulfillment Thus it is evident that the visions of Are there degrees of revelation. of His Word, in these last days, by Ellen White with respect to doctrinal and is this what Ellen White intended by dreams and visions; according to Peter©s truths were accepted as authoritative by describing her writings as a © ©lesser light © © testimony. True visions are given to lead the pioneers of this movement and by to the Bible (Review and Herald. Jan. 20, us to God, and His Written Word; but Ellen White herself. In 1892, she wrote, 1903)? those that are given for a new rule of "On some occasions the Spirit of God faith and practice, separate from the would come upon me, and difficult por Bible, cannot be from God, and should tions were made clear through God©s x%.» As noted previously, the Holy be rejected" (page 13). appointed way, and then there was per Spirit is the author both of the Bible and Ellen White made a similar approach fect harmony" (Review and Herald, July the writings of Ellen White. (See Se in 1851 on the last page of her first book, 26, 1892). lected Messages, book 3, p. 30.) Also, Experience and Views. After presenting It was this authoritative voice through the manifestation of the power of the her visions she wrote, "I recommend to the gift of the Spirit of Prophecy that Holy Spirit in the experience of Ellen you, dear reader, the Word of God as the brought unity to the believers. Should White both in receiving the visions and rule of your faith and practice. By that the time ever come when this gift should in transmitting them was comparable to word we are to be judged. God has, in no longer be so regarded as from God, it that of the Bible prophets. This leaves no 54 room for degrees of revelation as well as light, and never darkness. Quantitatively doctrinal areas ? Did Ellen White change inspiration. Ellen White repeatedly em it may be less light, but qualitatively it is doctrinal position on Sabbathkeeping, phasizes this fact. still light. Thus in the context of her tithing, et cetera? "©In ancient times God spoke to men statement there is no conflict envisioned by the mouth of prophets and apostles. between her writings and the Scriptures. In these days He speaks to them by the In the specific issue above brought up AM. Overwhelming evidence con testimonies of His Spirit. There was by Dr. Ford©s manuscript, the author vinced the pioneers of the Seventh-day never a time when God instructed His claims that degrees of revelation are Adventist Church that God through people more earnestly than He instructs granted on the basis of the use of the Ellen White aided us in reaching our them now concerning His will and the messages proclaimed by inspired proph doctrinal positions, not initiating doc course that He would have them pur ets, and that the writings of Ellen G. trines, but rather augmenting doctrinal sue©" (Testimonies for the Church, vol. White, not being intended to be canoni study and confirming correct positions 5, p. 661). cal, were the result of a lesser degree of reached through prayerful Bible study "God is either teaching His church, revelation. Where in the Scriptures can and guarding against erroneous posi reproving their wrongs and strengthen we find any indication of this kind of tions. Ellen White herself recalls those ing their faith, or He is not. This work is distinction? Is there any Biblical evi experiences: of God, or it is not. God does nothing in dence that the messages of a prophet "Many of our people do not realize partnership with Satan. My work for the such as Elijah in the Old Testament, or how firmly the foundation of our faith past thirty years bears the stamp of God John the Baptist in the New Testament has been laid. My husband, Elder Joseph or the stamp of the enemy. There is no (whom Jesus regarded as unexcelled Bates, Father Pierce, Elder Edson, and halfway work in the matter. The Testi among the prophets see Luke 7:28), others who were keen, noble, and true, monies are the Spirit of God, or of the were the result of a lesser degree of were among those who, after the passing devil" (ibid., vol. 4, p. 230). revelation than those of other prophets of the time in 1844, searched for the Ellen White referred to her writings as merely because their proclamation was truth as for hidden treasure. I met with a "lesser light" to show the way to the not intended to become canonical? them, and we studied and prayed ear "greater light" of Scripture. She wrote, Where are such evidences to be found in nestly. Often we remained together until "Little heed is given to the Bible, and the Scriptures? late at night, and sometimes through the the Lord has given a lesser light to lead entire night, praying for light and study men and women to the greater light" ing the Word. (Review and Herald, Jan. 20, 1903). (See 3. The role of Ellen G. White was "Again and again these brethren came also Colporteur Ministry, pp. 125, 126.) "pastoral" and not "canonical." "Not together to study the Bible, in order that Her emphasis is on Bible "light." Her one doctrine came to this church through they might know its meaning, and be writings were to lead to the light of the E. G. White. First, truth was established prepared to teach it with power. When Bible and to "present truth." We test through the Word and only then con they came to the point in their study her writings by the Bible. The testing firmed through the Lord's messenger. . . . where they said, ©We can do nothing agency is greater than that which it tests. She changed several doctrinal positions, more,© the Spirit of the Lord would come (See The Great Controversy, p. vii.) In including systematic benevolence versus upon me, I would be taken off in vision, this January 20, 1903, Review statement tithing, the law in Galatians, the cove and a clear explanation of the passages she encourages a wide distribution of her nants, time to keep the Sabbath, the eat we had been studying would be given writings and does not minimize the im ing of pork, etc. . . . Our major error has me, with instruction as to how we were portance of the "lesser light." Rather been to make the writings of E. G. White to labor and teach effectively. Thus light she states, "O, how much good would be have a veto power over Scripture" (12). was given that helped us to understand accomplished if the books containing "Ellen G. White never originated a the Scriptures in regard to Christ, His this light were read with a determination single doctrine, but only took her stand mission, and His priesthood. A line of to carry out the principles they contain. after others found such doctrine in Scrip truth extending from that time to the . . . Many more would now be rejoicing ture" (631). "By and large the conclu time when we shall enter the city of God, in the light of present truth." sions of the scholars of this church are was made plain to me, and I gave to The principal thrust of the article is the that the writings of Ellen G. White are for others the instruction that the Lord had importance of circulating her books as the purposes listed in 1 Corinthians 14:3 given me. light from heaven, not the inferiority of ['edification, and exhortation, and com "During this whole time I could not her writings to Scripture. In fact, in the fort.'] rather than for the purpose of exe understand the reasoning of the brethren. same article she declares, "Sister White gesis" (619). My mind was locked, as it were, and I is not the originator of these books. They "These points are a protest, not against could not comprehend the meaning of the contain the instruction that during her the reality of the gift of prophecy in Ellen scriptures we were studying. This was life-work God has been giving her. They G. White, but against undoing the utility one of the greatest sorrows of my life. I contain the precious comforting light of that gift by overdoing our claims for it was in this condition of mind until all the that God has graciously given His ser through affirming the writings as iner- principal points of our faith were made vant to be given to the world. . . . The rant, or as a basis for doctrine — even clear to our minds, in harmony with the Lord has declared that these books are having prior place to Scripture" (631). Word of God. The Brethren knew that to be scattered throughout the world." when not in vision, I could not under Obviously, the lesser light is to play a stand these matters, and they accepted prominent place, for it leads to the great Are the writings of Ellen White as light direct from heaven the revela truths contained in the greater light. Let for practical, pastoral application only tions given" (Special Testimonies, Series us keep in mind that lesser light is still and not intended to have authority in B, No. 2, pp. 56, 57, italics supplied). Ministry, October/1980 55 Writing jn 1906 of the experience de misapplication of those Scriptures. . . . While Ellen White may have refused scribed above, Ellen White told of how God forbid your course of action," she to allow her writings to be used to decide "the power of God would come upon addressed Ballenger, "making the such issues as the "daily" of Daniel 8 me, and I was enabled clearly to define blessed Scriptures by grouping them in (see the following question), she repeat what is truth and what is error" (Gospel your way to testify to build up a false edly brought forward the light she had Workers, p. 302), and then she com hood. Let us all cling to the established been given in regard to such major doc ments: "As the points of our faith were truth of the sanctuary" (Manuscript 50, trinal issues as those involving the sanc thus established, our feet were placed 1905). tuary question, the Sabbath, the state of upon a solid foundation. We accepted In this connection she sounded the the dead, the Second Advent, and other the truth point by point, under the dem warning: major doctrinal points. On these there onstration of the Holy Spirit. I would be "Those who seek to remove the old was no equivocation. taken off in vision, and explanations landmarks are not holding fast; they are If in taking the position that Ellen would be given me. I was given illustra not remembering how they have re White©s work was not canonical, it is tions of heavenly things, and of the ceived and heard. Those who try to bring meant that Ellen White did not give us a sanctuary, so that we were placed where in theories that would remove the pillars single truth as doctrine, we can agree. If light was shining on us in clear, distinct of our faith concerning the sanctuary or what is meant is that Ellen White cannot rays. I know that the sanctuary question concerning the personality of God or of be considered reliable in her comments stands in righteousness and truth, just as Christ, are working as blind men. They on doctrines that she cannot show we have held it for so many years" are seeking to bring in uncertainties, and Heaven©s approval or disapproval of (ibid., pp. 302, 303). to set the people of God adrift, without certain doctrinal positions, specifying During the second of the Sabbath an anchor" (Manuscript 62, 1905). what is truth and what is error, or conferences held in David Arnold©s barn In plain language she declared: broadening our concepts of the signifi at Volney, New York, in mid-August, "If the theories that Brother Ballenger cance of certain doctrinal points such a 1848, there was wide divergence of presents were received, they would lead position is out of harmony with her own opinion on doctrinal points among the many to separate from the faith. They declarations and the denominational po thirty-five Sabbathkeepers who assem would counterwork the truths upon sitions. Near the close of her ministry, in bled. Ellen White reports that, in vision: which the people of God have stood for the year 1910, she referred to the light "My accompanying angel presented the past fifty years. I am bidden to say in that the people should have, "line upon before me some of the errors of those the name of the Lord that Elder Bal line, precept upon precept, here a little present, and also the truth in contrast lenger is following a false light. The Lord and there a little. This is now to come with their errors. That these discordant has not given him the message that he is before the people, because it has been views, which they claimed to be accord bearing regarding the sanctuary service. given to correct specious errors and to ing to the Bible, were only according to "Our instructor spoke words to specify what is truth. The Lord has re their opinion of the Bible, and that their Brother Ballenger: vealed many things pointing out the errors must be yielded, and they unite on ©"You are bringing in confusion and truth, thus saying, This is the way, walk the third angel©s message" (Spiritual perplexity by your interpretation of the ye in it" (Letter 117, 1910, in Messenger Gifts, vol. 2, pp. 98, 99). Scriptures. You think that you have been to the Remnant, p. 82). There was nothing indecisive about given new light, but your light will be The writings of Ellen G. White were the message God gave to Ellen White on come darkness to those who receive it. intended by her to have authority in doctrinal points. "Truth gained the vic . . . Those who receive your interpreta doctrinal areas, and so the church holds. tory," she tells us. tions of Scripture regarding the sanctu She does not minimize the importance of With these early beginnings Ellen ary service are receiving error and fol her writings as dependable light. White was to witness to doctrinal truths lowing in false paths. The enemy will As to Ellen White©s changing "several all down through the years in cases too work the minds of those who are eager doctrinal positions," it must be said that numerous to mention in the limited space for something new, preparing them to rather than making changes in positions here. We will note, however, her very receive false theories and false exposi supported by the visions, there was a positive messages given to meet the per tions of the Scripture©" (ibid.). development in understanding of an ap suasive pantheistic teachings of Dr. Ellen White then calls upon those of plication of some precise points in the Kellogg in 1903. Carefully Ellen White experience to stand firmly for the truth: areas named, often augmented by a delineated truth and error in crucial doc © ©When men come in who would move clearer application of Bible truths. trinal teachings having to do with God one pin or pillar from the foundation For example, systematic benevolence Himself. which God has established by His Holy "on the tithing principle" in the 1880©s Following closely were the teachings Spirit, let the aged men who were pio became the "tithe," a tenth of earnings of A. F. Ballenger on the sanctuary doc neers in our work speak plainly, and let rather than 10 percent of what a person©s trine, positions that made invalid the those who are dead speak also, by the property was estimated to be worth. teachings of the church in regard to 1844. reprinting of their articles in our periodi The Sabbath, which according to As she met him at the General Confer cals. Gather up the rays of divine light Scripture was to be kept from evening to ence of 1905, she recognized him as the that God has given as He has led His evening, was from 1846 to 1855 thought man she "had seen in an assembly people on step by step in the way of bringing before those present certain truth.* This truth will stand the test of subjects that could not be maintained as time and trial" (ibid.). * Note: A careful review of these articles arti truth. He was gathering together a mass Ford makes no reference to these and cles worth rereading today shows that such writers as J. N. Andrews, James White, Uriah Smith, S. N. of Scriptures such as would confuse many other E. G. White statements on Haskell, R. F. Cottrell, et cetera, all found the basis minds because of his assertions and his the certainty of the sanctuary doctrine. for the sanctuary doctrine in the Scriptures. 56 to be from 6:00 P.M. to 6:00 P.M. Earnest which she "had no instruction or special dorsed the preaching of this doctrine. Bible study in 1855 clearly indicated light." It was a subject out of which But today, as in the past, some will be sunset time as correct, and this was some were making "a mountain out of a led to form new theories and to deny the confirmed by a vision given to Ellen molehill" (Letter 224, 1908), and was not truths upon which the Spirit of God has White (see Testimonies, vol. 1, p. 116). to be made a "test question." It was not placed His approval" (Evangelism, p. The vision followed Bible study. to be dwelt upon as a subject of great 224). importance, and was a subject upon As to Ellen White©s attitude toward which "silence is eloquence" (Selected and treatment of the "daily" providing 4. "According to E. G. White, her Messages, book 1, p. 164) and on which the "paradigm" for our use today in writings are not to be used as the basis of confusion had resulted from its agita applying her writings to a doctrinal topic, doctrine or to solve doctrinal issues. She tion. see the Comprehensive Index to the refused over the decades of the 'daily' Writing to one who was pressing the Writings of Ellen G. White, where just controversy to decide the issue, and for "daily" matter, she asked, significantly: one entry in its 3,104 pages is given to bade men to use her writings to that end. "If the Lord has seen fit to let this matter the "©Daily,© in Daniel©s prophecies," The same applies to present-day contro rest for so many years without correct while twelve pages are devoted to refer versy over sanctuary interpretation. On ing the same, would it not be wisdom on ences in the E. G. White books to the the Bible and the Bible only our doctrinal your part to refrain from presenting your earthly and heavenly sanctuaries and beliefs must rest" (15). views concerning it?" (Letter 226, 1908). their services. "In matters of scriptural debate where One strong advocate of the "old view," good men were ranged on both sides, it Elder S. N. Haskell, declared that as to was not Ellen White's practice to decide the "daily" itself, the matter did not 5. Ellen G. White's attitude toward ty doctrinal issues" (12). "Ellen G. White "amount to a hill of beans." pology as a Biblical tool and her endorse refused to be the arbiter in matters of This is the illustration that is set before ment of the principles of Bible interpreta doctrinal controversy" (606). us in the Ford document as the model or tion held by the Millerites and the early "About the same time [the first decade pattern ("paradigm") offered to the pioneers is not valid. "Typological evi of the twentieth century), the 'daily' con church by Ellen White that should be dence as a basis for doctrine has never troversy was rocking the church, and utilized as applying to the "present day been valid — only typological illustration Ellen White was frequently exhorted to controversy over sanctuary interpreta of doctrine otherwise proved" (628). cast an authoritative vote on the issue. tion." No reference is made in the doc "Her presentation of the minuteness of This she refused to do, and urged all to ument to the many Ellen G. White state divine investigation of our lives is a homi- study their Bible, and decide from that ments affirming the certainty and the letic application of the law to our souls" supreme authority rather than quote her important place in the structure of Sev (627). writings. This paved the way for the right enth-day Adventism of the sanctuary approach to similar doctrinal problems, truth in all of its ramifications. Is Ellen offering the church a salutary paradigm White©s treatment of the "daily" issue Is typology a valid hermeneutical [model or pattern]" (616). "a salutary paradigm" offered to the tool, or is E. G. White merely drawing church by Ellen White and one we homiletical applications? should use as the decisive element? Did Ellen G. White refuse to Note a few of her statements con allow her writings to be used in settling cerning the sanctuary doctrine, its im £*.9 In regard to Bible interpretation points of serious doctrinal controversy, portance and place: Ellen White employed the typological and did the controversy over the "daily" "The scripture which above all others principle in the formation of doctrine. offer the church a salutary model or pat had been both the foundation and central The Old Testament, she said, "is as ver tern providing a norm in dealing with pillar of the Advent faith was the decla ily the gospel in types and shadows as doctrinal issues such as the "sanctuary ration: ©Unto two thousand and three the New Testament is in its unfolding interpretation © © ? hundred days; then shall the sanctuary power" (Testimonies, vol. 6, p. 392). She be cleansed© " (The Great Controversy, said, "The ceremonial system was made p. 409). up of symbols pointing to Christ, to His x"m» References to the controversy "The correct understanding of the sacrifice and His priesthood" (Patri over the "daily," said to have rocked the ministration in the heavenly sanctuary is archs and Prophets, p. 365). (See also church, present a greatly overdrawn the foundation of our faith" (Evangel The Great Controversy, p. 352.) She also picture. To equate it with controversy ism, p. 221). recognized the prophetic significance of over the "sanctuary interpretation" is "The light on the sanctuary question the types. "The tabernacle, or temple, of not in any way justified. The one refer was given by the Spirit of God, and we God on earth was a pattern of the origi ence to the "daily" in the Ellen G. White who passed through the disappointment nal in heaven. All the ceremonies of the books published prior to the issue in of 1844 can testify to the light that was Jewish law were prophetic, typical of 1909, 1910, and 1911 (Early Writings, p. then given on the sanctuary question" mysteries in the plan of redemption" 74) could be used in support of any views (Manuscript 145, 1905). (The Seventh-day Adventist Bible Com proposed only when taken out of con "As the great pillars of our faith have mentary, Ellen G. White Comments, on text. been presented, the Holy Spirit has 2 Cor. 3:7-11, p. 1095). "The whole sys During the discussion into which a few borne witness to them, and especially is tem of types and symbols," she de church leaders entered rather earnestly, this so regarding the truths of the sanc clared, "was a compacted prophecy of Ellen White characterized it as "not a tuary question. Over and over again the the gospel" (The Acts of the Apostles, p. subject of vital importance," a point on Holy Spirit has in a marked manner en 14). Thus she endorsed the prophetic-

Ministry, October/1980 57 Christological relevance of the ceremo 25:1-13 is quite indefensible. The passage Lessons, pages 405-421, this application nial spring festivals for the first advent, is not talking of 1844, but of the end of the focused on Christ©s coming to the earth, and the Day of Atonement for the Sec world" (630). "Both the Adventist inter not to the Ancient of days, and referred ond Advent. (See The Great Contro pretation of Matt. 25:1-13 and its equa to the church as the bride. In her expo versy, pp. 399, 400.) tion with Dan. 8:14 (the investigative sition E. G. White concentrates here on The specific date of October 22, 1844, judgment) were coined to meet the disap the believer©s readiness "to meet the for the cleansing of the sanctuary at the pointment, and are not Scriptural" (544). bridegroom" when He comes at the end of the 2300 years/days was based on Second Advent. A later prophet, under arguments from the Old Testament cer the inspiration of the Holy Spirit, can emonial festivals. Of the spring festivals recognize in a deeper sense and fuller of Passover and the presentation of the Is E. G. White©s exegesis of Mat import what was not as apparent to the first fruits she said, "These types were thew 25:1-13 valid? first writer, as is illustrated clearly in fulfilled, not only as to the event, but as such books as Matthew and in the writ to the time" (The Great Controversy, p. ings of Paul. 399). In the same way the autumnal Day -tjL» In The Great Controversy, pages Finally, on what basis can one claim of Atonement had special relevance as to 393-408, the specific prophetic-historical that the endorsement given by a prophet time, occurring on the tenth day of the aspect of the parable of the ten virgins, to a particular interpretation of a scrip seventh Jewish month. Regarding the as an illustration of the experience of the tural statement is "quite indefensible"? certainty of the termination of the 2300 Advent people, expands the picture por Thus the New Testament writers them days, she affirmed: "The computation of trayed by the parable and develops the selves could be faulted on the same the prophetic periods on which that full impact and intent of Christ©s teach grounds. See, for example, Matthew©s message was based, placing the close of ing. Ellen White©s later commentary on use of Isaiah©s statement regarding a the 2300 days in the autumn of 1844, the parable of the ten virgins, found in young woman conceiving and bearing a stands without impeachment" (ibid., p. Christ©s Object Lessons, pages 405-421, male child (Isa. 7:14; Matt. 1:22, 23), and 457). reflects in a general way the attitudes of his interpretation of Hosea©s proclama Ellen White hardly stands alone believers toward the Second Advent. In tion of the Lord©s words "Out of Egypt I among the prophets as recognizing the Christ ©s Object Lessons she emphasizes called my son" (Hosea 11:1, R.S.V.; typological principle of interpretation. the spiritual or salvation aspect of the Matt. 2:14, 15). This is true also of Paul©s There is a fine line of distinction, very events portrayed in Matthew 25:1-13. insight into the Lord©s statement to difficult to trace at times, between the Thus E. G. White©s explanation of Abraham " ©To your descendants I will use of typological evidence as a basis for parables demonstrates that she saw them give this land©" (Gen. 12:7), as inter doctrine and its use to support a doctrine as able to illustrate past, present, and preted in Galatians 3:16. otherwise established. Should Paul©s use future events, and as such they could In those instances, we find that en of the Passover as an expression of his symbolize historical as well as pro dorsements of positions that are the doctrine of the cross (1 Cor. 5:7) be phetic-salvation-historical incidents. basis of the original statements do in regarded as an illustration of the first or Some were seen as teaching one major deed appear "quite indefensible." Mrs. the second? The answer is not as easy as point, others revealed a dual application White was obviously not alone in so it first appears. What of Jesus© use of the or multifaceted dimensions. doing. brazen serpent (John 3:14, 15), and She employed the parable of the ten Jonah (Matt. 12:39, 40)? Is this typology virgins as a dual illustration of the expe used as a basis of doctrine or merely as rience of God©s people before the Sec 7. Despite E. G. White's confirmation an illustration? The same question can ond Advent. The parable of the ten vir of the Lisbon earthquake, the Dark Day, be asked of Paul©s reference to the altar gins was applied by the Advent believers and the falling of the stars as a fulfillment from which Old Testament priests had a of 1844 to their experience in the disap of Christ's predictive Olivet discourse, right to eat (Heb. 13:10). What of his pointment occurring in the spring and in they are no longer relevant signs to our reference to Christ as the second Adam giving the "midnight cry." In Matthew generation of the nearness of His coming. (1 Cor. 15:22, 45)? 25:1-6 Ellen White, who had passed The allusions to these events in The Great At times this distinction is obviously through the experience herself, found an Controversy are "an application suitable difficult to make. One thing is sure, illustration of the experience of the Ad for the people first addressed— Adventists however. It was a principle both accept vent people up to, and through, the great of the nineteenth century. That applica able and sound in the early church as Disappointment (see The Great Contro tion is passe in the twentieth century, revealed in the New Testament writings. versy, pp. 393-398). except for our recognition in it of evidence Why should it be any less so today? Following the October 22, 1844, dis of the mercy and wisdom of God in giving Therefore, Ellen White©s typological appointment, through the study of anticipatory signs of the end to the gener interpretations must be considered as Christ©s heavenly-sanctuary ministry, ation which took hold of the Second Ad valid doctrinal statements and not mere new insights emerged that placed these vent truth in its revived form" (546, 547). homiletical applications. unfulfilled aspects in a new perspective, making the parable up-to-date as an il lustration of the continuation of the Ad Is the Ellen White application of 6. Ellen G. White's exegesis of the vent Movement in the Seventh-day Ad- these events incorrect or outmoded parable of the ten virgins (Matt. 25:1-13) ventist Church (see The Great today? cannot be used to support the concept of Controversy, pp. 426-428). an investigative judgment. Her "endorse In contrast with a later use of the ment of the Miller exposition of Matt. parable as presented in Christ©s Object The application of an earlier in-

58 spired statement to the generation alive 1833. We are each day, in point of time, sanctuary transpiring in heaven, and at the time of a particular prophet was farther and farther away from these having decided relation to God©s people not an uncommon practice in Biblical heavenly signs, yet nevertheless closer upon the earth, [also] the first and sec times. Reference to this has been in and closer to the Second Advent. ond angels© messages and the third, un cluded under questions 5 and 6. Let us furling the banner on which was in add one more example: on Pentecost as scribed, ©The commandments of God recorded in Acts 2 "filled with the 8. "When Ellen G. White refers to the and the faith of Jesus.© One of the land Holy Spirit" (Acts 2:4, R.S.V.) and experience of searching out the landmarks marks under this message was the tem without the slightest hesitation Peter ap in the forties, it is a plain fact of history ple of God, seen by His truth-loving plies to his generation a prophecy found that the investigative judgment teaching people in heaven, and the ark containing in Joel 2:28, an interpretation that we was not among these. Neither do we find the law of God. The light of the Sabbath today would regard as "passe . . . except in the original visions any reference to an of the fourth commandment flashed its for our recognition in it of evidence of investigative judgment. strong rays in the pathway of the trans the mercy and wisdom of God." "The cleansing of the sanctuary was gressors of God©s law. The nonimmor- Without excluding the possible repeti certainly a landmark. By this term was tality of the wicked is an old landmark. I tion of such phenomena, we believe that meant the eschatological antitype of the can call to mind nothing more that can they were the historical fulfillment of Day of Atonement. But ... we should not come under the head of the old land Christ©s predictions as found in the Oli equate the cleansing of the sanctuary with marks" (Counsels to Writers and Edi vet discourse, and that they mark the the investigative judgment" (594, 595). tors, pp. 30, 31). beginning of the end-time and the rise of "It is time we recognized that the inves In 1884, almost five years before this, the Advent Movement. tigative judgment is not now, and never Ellen White had very clearly indicated Matthew 24:21, Mark 13:19, and Luke was, a landmark of this church" (596, that the investigative judgment was a 21:24 speak of the "great tribulation" italicized in original). part of the cleansing of the sanctuary. that would occur between the fall of She wrote, "And as the typical cleansing Jerusalem and the Second Advent. Of of the earthly was accomplished by the this Mrs. White says, "From the de Is the investigative judgment an removal of the sins by which it had been struction of Jerusalem, Christ passed on integral part of the cleansins of the polluted, so the actual cleansing of the rapidly to the greater event, the last link sanctuary and a landmark of the Sev heavenly is to be accomplished by the in the chain of this earth©s history the enth-day Adventist Church? removal, or blotting out, of the sins coming of the Son of God in majesty and which are there recorded. This necessi glory. Between these two events, there tates an examination of the books of lay open to Christ©s view long centuries A%.« The sanctuary and its cleansing record to determine who, through re of darkness, centuries for His church has been from the beginning a landmark pentance of sin and faith in Christ, are marked with blood and tears and agony. of the Seventh-day Adventist faith. Our entitled to the benefits of His atonement. Upon these scenes His disciples could understanding of the investigative judg The cleansing of the sanctuary therefore not then endure to look, and Jesus ment as an involvement in that cleansing involves a work of investigative judg passed them by with a brief mention" became clear to the pioneers with con ment. This work must be performed (The Desire of Ages, pp. 630, 631). She tinued Bible study. In a reference to her prior to the coming of Christ to redeem understood this period as the "great early experience, Ellen White seems to His people; for when He comes, His tribulation of the church under the pagan indicate receiving a vision of the judg reward is with Him to give to every man and papal persecutions" (The Great ment during the period of doctrinal for according to his works" (The Spirit of Controversy, p. 393). According to the mation. Writing of the visions published Prophecy, vol. 4, p. 266). Scriptures, this period of tribulation in July, 1851, in her first book, she says, By 1888 the teaching in regard to the would terminate with cosmic signs in "In these visions I was carried forward investigative judgment had long been sun, moon, and stars. The fulfillment to the time when the resurrected saints held, having been developed in the came with the dark day of May 19, 1780, shall be gathered into the kingdom of 1850©s and onward, and was considered and the falling-star phenomena in 1833. God. In the same manner the judgment, a vital part of the sanctuary-cleansing In contrast with this, Mrs. White places the second coming of Christ, . . . have message. Ellen White©s reference to the the "shaking of the powers of the heav been presented before me" (Selected cleansing of the sanctuary as one of the ens," including the sun, moon, and stars Messages, book 1, p. 65). old landmarks, made in 1888, would (Matt. 24:29; Mark 13:25; Isa. 34:4; Joel Ellen White at various times referred surely have been understood to include 3:16; Rev. 6:14; 16:17, 18), after the to the "old landmarks." One of these this facet of the subject. If this were not close of probation, after the "voice of occasions related to the discussion at the intended, she would have made the dis God," when Michael would stand up and Minneapolis General Conference in tinction. deliver His people during the "time of 1888. When deeper insights were dis trouble, such as never was" (Dan. 12:1). covered in regard to the righteousness of (See Early Writings, pp. 41, 285; The Christ and its relevance for the three 9. Ellen G. White emphasized the im Great Controversy, pp. 636, 637; Patri angels© messages, some believers op portance of ever being open to new light. archs and Prophets, p. 340.) posed these insights by appealing to the "Some words spoken by E. G. White at The fact that God©s intent was to send "old landmarks." This led Ellen White Minneapolis almost a century ago are His Son back to this world long years to define the old landmarks as follows: most pertinent for our present concerns. ago and that there should not be lengthy "The passing of the time in 1844 was a She declared: 'That which God gives His delays must also be considered in any period of great events, opening to our servants to speak today would not perhaps study of the heavenly signs of 1780 and astonished eyes the cleansing of the have been present truth twenty years ago,

Ministry, October/1980 59 but it is God's message for this time.' in harmony with the established faith of for the church, therefore, she warned, Great truths are rarely virgin born. . . . the believers. "God has not passed His was to receive "no new doctrine, no new Even when Truth incarnate came to our people by, and chosen one solitary man interpretation of the Scriptures, without world, He was wrapped in swaddling here and another there as the only ones first submitting it to brethren of experi clothes, and all truth has been so wrapped worthy to be entrusted with His truth. ence" (ibid., p. 47). This submitting ever since. Such swaddling clothes need to He does not give one man new light should be done in "a humble, teachable be released like the cerements of Lazarus, contrary to the established faith of the spirit, with earnest prayer" (ibid.). She when the hour comes for resurrection ac body" (Counsels to Writers and Editors, counseled that if these experienced be tivity. This hour is dawning for the Ad- p. 45). lievers "see no light in it, yield to their ventist church" (292, 293). She predicted that "one will arise, and judgment; for ©in the multitude of coun still another, with new light which con selors there is safety© "© (ibid.). "Not one tradicts the light that God has given pin is to be removed from that which the Does the church need to progress under the demonstration of His Holy Lord has established" (Ellen G. White, in its understanding of truth ? Spirit" (ibid., p. 32). "The only safety" in Review and Herald, May 25, 1905).

/*. Elder G. I. Butler, the ailing president of the General Conference who was not in attendance at the Min neapolis meeting because of illness, and who was prejudiced through corre spondence he had received prior to the 5. METHODOLOGY meetings against what was to be pre sented by Elders Jones and Waggoner, sent letters and telegrams to the dele gates warning them against these mes sages. At the conference the proposal was made that an action should be taken binding teachers "to teach only what has been taught hitherto" (A. V. Olson, Through Crisis to Victory, p. 273). It was Dr. Ford©s manuscript employs the line with this interpretation of Mark 13 in this climate that Ellen White urged an apotelesmatic principle as a basic tool of and Matthew 24. Application of the apo openness to new light, and made the prophetic interpretation. This principle telesmatic principle, therefore, to the above statement. Ellen White did indeed simply means that any given prophecy Olivet discourse would destroy the hy encourage believers to be open and re can have two or more different fulfill pothesis of Christ©s first-century return. ceptive to further truth. "There is no ments in history. However, an examina An examination of chapters 3 and 4 of excuse," she said, "for anyone in taking tion of how that principle is used in the Dr. Ford©s manuscript and the relevant the position that there is no more truth to manuscript reveals that it is not applied portions of his commentary on Daniel be revealed, and that all our expositions to all prophetic passages. It is, for ex demonstrates a selective use of the apo of Scripture are without error" (Coun ample, employed in Daniel but not in telesmatic principle. It is primarily em sels to Writers and Editors, p. 35). She Mark. In Christ©s prophetic Olivet dis ployed in Daniel 8 and 9. expressed the thought that "no true course the apotelesmatic principle is doctrine will lose anything by close in avoided in interpreting the text: "this vestigation" (ibid.). However, as an es generation shall not pass, till all these 1. Chronology, according to Dr. Ford, sential condition for the reception of things be done (Mark 13:30; Matt. is not significant for any subsequent apo new light, she saw the necessity of hold 24:34). Although there are a number of telesmatic fulfillment or even for a pri ing fast the light already present. Thus major interpretations of this text, in mary one. "Certain of the prophecies of she exhorted: "Give heed to the light cluding the common Adventist view that Daniel, like many other prophecies of the that already shines upon you, and you it refers to the generation that saw the Old Testament, apply in principle to later will receive greater light" (Steps to celestial signs in the eighteenth and eras than the one first addressed. The Christ, p. 111). New light, she said, will nineteenth centuries, the only view al main idea, rather than precise details be in harmony with earlier revelation and lowed in Dr. Ford©s manuscript is that (such as 2300 evening-mornings) is what will not have the tendency "to unsettle the text pertains to the generation of has a recurring fulfillment" (485). faith in the old landmarks" (ibid., p. 49). those who heard Jesus. Any other expo In considering the import of the state sition is rejected. It is apparent that the ment in question, such other E. G. White exclusion of the apotelesmatic principle What are the implications of dis statements should be noticed as: "The in this instance is a necessity in order to missing the significance of chronology truths that have been unfolding in their support the manuscript©s hypothesis that for prophetic interpretation? order, as we have advanced along the Christ expected to return in the first line of prophecy revealed in the Word of century A.D. This view of a first-century God, are truth, sacred, eternal truth return of Christ has been superimposed £M. In order to make time prophecies today" (Selected Messages, book 2, p. upon all lines of prophecy in both the suitable for the application of the apo 103). Old and New Testaments. All the telesmatic principle, the accuracy of the She also stressed that new light will be prophecies of Daniel are brought into historical dates on which the time

60 prophecies are based is denied. The au preting these times as literal, he has them Lessons, p. 386; Early Writings, p. 253; thor disputes the use of the year-day extend from 171 to 165 B.C. "This perse and Testimonies for the Church, vol. 4, principle as a Biblical datum for deter cution [referred to in Dan. 8:14] was p. 122. mining the interpretation of the 70 weeks launched by events in 171 BC and in None of these statements reveal sup and the 2300 evening-mornings with their cluded the murder of Jewish ambassadors port for a day of atonement at the cross, firm historical dates such as 457 B.C., A.D. at Tyre in 170, the subsequent slaughter as an examination of them demonstrates. 27, A.D. 31, A.D. 34, and 1844. Accuracy and captivity of 80,000 Jews the same of these dates seems unimportant to the year, and the profanation of the temple at author when he applies the apoteles- that time. In 168 came the entire suspen 3. It is alleged that Daniel 8:14 has been applied apotelesmatically by Ellen matic principle. Thus, he sees Daniel 8 and sion of the sanctuary rites, a suspension 9 as parallel while claiming that both lasting until 165. The approximate period White. "Ellen G. White could also use Dan. 8:14 eschatologically as pointing not have a first-century A.D. fulfillment and a of oppression by Antiochus was 2300 only to 1844, but also to the 'final purifi subsequent application in the consum days" (383). Precise historical evidence, cation of the universe from sin and sin mation of the kingdom of God at the however, is lacking to substantiate this Second Advent, not to mention other chronological application, and the lack ners' " (536, italicized in original). "In multiple fulfillments. of a footnote for the date 171 B.C. makes the words of Ellen G. White, 'the purifi cation of the sanctuary' pointed to 'the One reason why the chronological it impossible for anyone to check on its final purification of the universe from sin precision of the prophetic time periods is accuracy. denied appears to be that if the dates for and sinners' (PP 358)" (358). the primary fulfillment of the 70 weeks of Daniel 9 are found to be accurate, a 2. The E. G. White writings are evi serious question is posed as to why a dence for the validity of the apotelesmatic Does Ellen White view the final secondary application of this prophecy is principle according to the Ford manu purification of sin from the universe as necessary! The only way to avoid these script. "Ellen White is in harmony with the fulfillment of the antitypical Day of implications and to protect the apoteles- the apotelesmatic principle" (556). Atonement? matic system is to deny their accuracy. The prophecy of Daniel 9:24-27 is a classic case in point (502). An examina Q_____ Do the passages cited in Dr. MA. Additional references given were tion of the Scriptures shows this proph Ford©s manuscript give evidence, as The Great Controversy, pages 480, 666- ecy to be solidly built upon a whole claimed, of Ellen White©s use of the apo 678. Yet none of the references cited chronological framework that includes telesmatic principle? indicate that either Daniel 8:14 or the more than just one prophetic date. The "purification of the sanctuary" applies overall time period is given followed by to "the final purification of the universe three main chronological divisions. It is -TjL» It is argued that E. G. White, in from sin and sinners." In fact, in the interesting to see, therefore, just what harmony with the apotelesmatic princi cited passages, no references are made Dr. Ford©s manuscript picks out of this ple, applies the day of atonement to the to Daniel 8:14, and the statement that the prophecy as apotelesmatic. Basically, all cross of Christ, as well as to the last cleansing of the sanctuary pointed to the that it uses from this prophecy is verse judgment. Ellen White references cited final cleansing of the universe from sin 24. None of the rest of the prophecy, in Dr. Ford©s manuscript as referring to a and sinners is incorrectly quoted. The from verses 25 to 27, is applied apotel- day of atonement at the Second Advent correct reading is that the "purification esmatically to any significant degree. include: The Great Controversy, pp. of the sanctuary, and the confessing of This is true not only of the chronological 417-432; Patriarchs and Prophets, p. 358; the sins on the head of the scapegoat," subdivisions but also of the historical and Early Writings, pp. 251-253. How symbolize "the final purification of the events prophesied here. Thus the whole ever, in none of these references does universe from sin and sinners." By structure of this chronologically oriented Ellen White speak of the judgment at the omitting the phrase "and the confessing prophecy and most of the historical Second Advent in terms of the beginning of the sins on the head of the scape events to which it refers have been of the antitypical day of atonement. goat," the manuscript gives the impres disregarded in order to use the apoteles Rather, they see the antitypical day of sion that she refers the cleansing of the matic principle to demonstrate that Dan atonement as beginning in 1844, and as sanctuary of Daniel 8:14 to the judgment iel 9 refers to Christ©s second, as well as inaugurating a pre-Advent, investigative beginning at the Second Advent and ter His first, advent. Since such a conclusion judgment as part of the cleansing of the minating at the end of the millennium. has been reached by ignoring the major heavenly sanctuary and the blotting out This she does not do. The context of the content of this prophecy, the application of sins. This work will be closed by the passage, which deals with the signifi of the apotelesmatic principle does not removal of sin from the sanctuary and by cance of the Day of Atonement in Le appear to be compatible with sound, the placing of these sins upon Satan, viticus 16, speaks for itself: reasonable methods of prophetic inter who will suffer the final penalty. Since Satan is the originator of sin, pretation. Ellen White references cited by Dr. the direct instigator of all the sins that It is interesting to note that even Ford©s manuscript as referring to a day caused the death of the Son of God, though Dr. Ford has abandoned virtually of atonement in A.D. 31 include: The Acts justice demands that Satan shall suffer all prophetic dates that Adventist inter of the Apostles, p. 33; The Desire of the final punishment. Christ©s work for preters have commonly employed in the Ages, pp. 24, 757; Signs of the Times, the redemption of man and the purifi past (288, 289), he does make a chrono April 19, 1905; The SDA Bible Commen cation of the universe from sin will be logical application of one time prophecy tary, Ellen G. White Comments, on closed by the removal of sin from the in Daniel the 2300 days of 8:14. Inter Matt. 27:51, p. 1109; Christ©s Object heavenly sanctuary and the placing of

Ministry, October/1980 61 these sins upon Satan, who will bear in a few instances to the sanctuary as the the final penalty. So in the typical Is this a correct use of Ellen church on earth. These references are in service, the yearly round of ministra White sources? the context of Ezekiel 9:5, 6; Zechariah tion closed with the purification of the 6:12, 13; Ephesians 2:20-22, and He sanctuary, and the confessing of the /\.« The E. G. White references re brews 8:2. In Testimonies, volume 5, sins on the head of the scapegoat (Pa ferred to do not seem to support the page 211, she comments on Ezekiel 9:5, triarchs and Prophets, p. 358). above conclusion. Christ©s Object Les 6, stating that "here we see that the The "purification of the universe from sons, pages 178, 179 uses "vindicate" in church the Lord©s sanctuary was the sin and sinners," therefore, is repre reference to the crises affecting God©s first to feel the stroke of the wrath of sented by the Day of Atonement ritual, people from age to age. In the context of God." In the context of Zechariah 6:12, which consists of two phases: (1) "the the whole plan of salvation (especially 13 and Ephesians 2:20-22 she remarks purification of the sanctuary," and (2) the Incarnation and cross) she states that that "by His sacrifice and mediation "the confessing of the sins on the head "through Christ©s redeeming work the Christ is both the foundation and builder of the scapegoat." These two phases government of God stands justified" of the church of God" (The Great Con correspond in antitype with: (1) "the re (The Desire of Ages, p. 26). The Desire of troversy, p. 416). In a Signs of the Times moval of sin from the heavenly sanctu Ages, page 763, refers to the time just article (Feb. 14, 1900), in reference to ary" (completed at the close of human before the Second Advent when "God Hebrews 8:2 and Ephesians 2:20-22, she probation), and (2) "the placing of these will vindicate His law and deliver His wrote that the "Jewish tabernacle was a sins upon Satan, who will bear the final people" and destroy the wicked, while type of the Christian church. . . . The penalty." Note especially that the page 764 of the same book pertains to the church on earth, composed of those who cleansing of the sanctuary is only the end of the controversy, when the "ex are faithful and loyal to God, is the ©true first phase of the Day of Atonement rit termination of sin will vindicate God©s tabernacle,© whereof the Redeemer is ual to remove sin. love." Following Matthew 4:1, she the minister. God, and not man, pitched Since the above quotation is an anti- mentions that the utter extermination of this tabernacle on a high, elevated plat typical application to the Day of Atone sin will "vindicate His love" (The Great form. This tabernacle is Christ©s body, ment in Leviticus 16, there is no basis in Controversy, p. 504). In light of the final and from north, south, east, and west, this passage to argue that E. G. White is judgment at the end of the millennium, He gathers these who shall help to com here applying the prophecy of Daniel she indicates that "God©s wisdom, His pose it. ... A holy tabernacle is built up 8:14 apotelesmatically. As a matter of justice, and His goodness stand fully of those who receive Christ as their per fact, this text supplies the date only for vindicated" (ibid., p. 670). In a similar sonal Saviour. . . . Christ is the Minister the beginning of the antitypical day of context she says that "in this [final] of the true tabernacle, the High Priest of atonement, not for its end. judgment the government of God will be all who believe in Him as a personal The other E. G. White passage cited in vindicated, and His law will stand forth Saviour." Dr. Ford©s manuscript is even more re as ©holy, and just, and good© " (The SDA Finally, in Signs of the Times, June 6, mote from any fulfillment of Daniel 8:14. Bible Commentary, Ellen G. White 1895, she illustrates the unity between The Great Controversy, pages 666-678, Comments, on Rev. 20:12, 13, p. 986). In God©s people and heavenly intelligences which constitutes most of the book©s last none of the above examples is there any by the image of the church, the former chapter, has some forty textual refer indication that she had Daniel 8:14 in representing the outer court, the latter ences, but Daniel 8:14 is not among mind when she used the terms "vindi the inner court. "The church of God them. It is not even paraphrased. There cate" or "justify." upon the earth are one with the church of simply is no apotelesmatic prophetic God above. Believers on the earth, and fulfillment of Daniel 8:14 in this chapter. those who have never fallen in heaven, The apotelesmatic application of the S. Certain interpreters "would para are one church. ... In the inner court of cleansing of the sanctuary in Daniel 8:14 phrase 'then shall the sanctuary be heaven they listen to the testimonies of to the cleansing of the earth can find no cleansed' as 'then shall the holy commu the witnesses for Christ in the outer justification in the writings of E. G. nity be declared righteous by the judg court on earth." White, except by quoting her out of ment of God.' In this connection we would From these statements it is clear that context. remember that Ellen G. White viewed the there is no allusion to Daniel 8:14. Ellen worshippers in the heavenly sanctuary White is no more referring to Daniel 8:14 and those of the church-temple of earth as in these statements than are the Biblical 4. It is claimed that E. G. White's un one. Thus she could not only describe writers when they describe the church of derstanding of "cleansed" in Daniel 8:14 believers as God's tabernacle or sanctuary God in terms of a temple (see 1 Cor. included more than just the meaning of in this world, but also stressed that this 3:16, 17; Eph. 2:21; cf. 1 Peter 2:4-10). "cleansed." "We are familiar with the earthly temple constituted the courts of Her comments show that she recognized fact that the word translated 'vindicated' the heavenly, and that together the two that the term sanctuary can have various or 'justified.' Ellen G. White frequently made a single reality" (286). meanings according to its context. used the latter terms when speaking of the Throughout her writings her references closing work of God in heaven and earth, to this text are unambiguous and pertain and thus gave evidence of her insight into Does Ellen White see the sanctu to the heavenly sanctuary, not to the the fullness of meaning present in the ary brought to view in Daniel 8:14 as people of God. Hebrew original of Dan. 8:14. See, for having a reference to the people of God? example, COL 178, 179; DA 26, 763-764; PP 68; GC 504, 671; SDABC 7:986" 6. "The doctrine of the investigative (283). It is true that E. G. White refers judgment was born, approximately thir-

62 teen years after the event supposed to most holy place until every case was have marked its opening" (293). "It decided either for salvation or destruc £*. The statement comments only on should be kept in mind that this doctrine tion, and that the wrath of God could not God©s intention for Israel©s mission re was not formulated by the historic Sab come until Jesus had finished His work garding Christ©s first advent. It is specif bath conferences, the sixth of which took in the most holy place" (ibid., p. 36). In ically indicated that Abraham©s blessing place in 1848. It is not one of the land 1850 Bates wrote that, in harmony with should have been fulfilled in "large marks, though the final atonement in the Daniel 7, 9, 10, 13, and Revelation 14:6, measure" (not a complete fulfillment) heavenly sanctuary is. Rather, it seemed 7, both the Father and the Son had after the Babylonian exile. If Israel had to emerge to fill the gap made by the moved to the second apartment of the responded to God©s desires, which she collapse of the first interpretation of the heavenly sanctuary "to set [sic] in judg did not do (see Prophets and Kings, p. shut door" (55). ment" (Typical and Anti-Typical Sanc 705; The Great Controversy, p. 19), and tuary, p. 10). The concept gradually was the whole world had been prepared for further developed until the term inves the first advent, there still would remain Can the investigative judgment be tigative judgment appeared for the first the task of preparing for the Second considered a "landmark" of the Sev time in 1857. The view of judgment al Advent. In no instance does the state enth-day Adventist Church, or did it ready in progress was generally known ment suggest that the Second Advent come about as an attempt to fill the gap soon after the Disappointment and pro was intended to occur in the first century caused by the collapse of the shut-door vided a rationale as to why Christ had A.D. idea ? not yet returned as the Bridegroom to this world (c.f. The Great Controversy, pages 426-428). £*. The above statement contradicts The historical evidence seems to sup 136 Octobers! the historical-theological sources. In port the idea that a concept of pre-Ad (Continued from page 64.) about two months after the Disappoint vent judgment was prevalent very early ment it was reported that there were in Adventist thinking following 1844. Adventists who believed that: (1) Christ That it was not the fully developed doc Priestly ministry in the heavenly sanctu began a work of judgment; (2) that work trine of the investigative judgment as it ary will come to a close, and He will precedes the executive judgment; (3) later came to be understood is obvious. appear as King of kings and Lord of uncertainty existed as to the effect of This understanding matured over a lords. Someday soon there will be no that work on the living; (4) textual sup period of years, as did the cleansing of more Octobers on this earth as we know port for a judgment work was found in the heavenly sanctuary. However, in it now. Someday soon the wisps of per Leviticus 16 and Daniel 7:9, 10 (see The order for the concept of an investigative plexity cast across our path from time to Western Midnight Cry, Dec. 30, 1844). judgment to be a "landmark," it is not time by imperfect understanding and in Similar ideas on a pre-Advent judgment required that it spring, fully developed, complete knowledge will give way to the appeared in the Advent Herald, Jubilee from the beginning of the movement. It clear light of Christ©s personal presence. Standard, and Day-Star. The concept of should be noted that E. G. White thought Fellow pastor, evangelist, Bible the "judiciary" phase as present reality of this doctrine as an inseparable part of teacher, administrator, let us allow re preceding the "executive" phase of the prophetic landmark of the cleansing search into this grand and precious judgment was already proposed by Jo- of the heavenly sanctuary in progress theme to bring personal revival to us, siah Litch in 1842. One of the early SDA since 1844. (See The Spirit of Prophecy, and then to those for whom we minister! pioneers and close friend of E. G. White, vol. 4, p. 266; Counsels to Writers and The investigative judgment demon Otis Nichols, commented in 1846: "The Editors, pp. 30, 31; cf. "The Role of strates that the plan of salvation is not Ancient of days did change his place Ellen G. White in Doctrinal Matters," merely an impersonal plan; the death of where Jesus was sitting at his right hand, question 8.) Christ is adequate to give eternal life to to the throne of judgment in the Holy of The statement that the investigative those who were enemies of God! It si holies and did sit. Dan. 7:9" (Letter to judgment was developed to fill the gap lences Satan©s charge that God has been Miller, April 20, 1846.) after the shut-door teaching collapsed is unjust, and vindicates Him before an The pre-Advent judgment motif in the a sweeping statement without any his onlooking universe. Worlds afar marvel context of the antitypical day of atone torical foundation. that God has devised a plan so fabulous ment was seen in reference to Daniel 7 as that it can save you and me for eternity! portrayed in E. G. White©s bridegroom The doctrine of the sanctuary gives us vision of 1845. Here Jesus© change from 7. It "is the whole weight of New Tes a new view of ourselves. Humanity, de the holy to the "holy of holies within the tament testimony that God's ideal plan spite its frailties and rebellion, is impor veil" is vividly shown. As to the purpose was that Jesus should have returned in the tant to God and is loved supremely by of His Holy of Holies ministry, He said first century AD, not long after His Him. God has shown His regard for us to His people, "I am going to My Father ascension to heaven. . . . This thought by taking human nature upon Himself, to receive the kingdom [Dan. 7:13, 14]: should not be revolutionary. Ellen G. and bearing it forever in the person of keep your garments spotless, and in a White says it clearly in Prophets and Christ, our heavenly High Priest. We are little while I will return from the wedding Kings 703-704" (295, portion italicized in the people of the Priest, the community and receive you to Myself" (Early Writ original). of God that lives to worship Him and to ings, p. 55). bring forth fruit to His glory. In 1849 another vision alluded to a Let us preach it! Let us see revival in pre-Advent judgment. Ellen White was Does Ellen White clearly make our day and the finishing of the work of shown that "Jesus would not leave the such a statement in this place? God on earth!

Ministry, October/1980 63 136 Octobers!

As Seventh-day Adventists, we may people? It is essential that the world "Solemn are the scenes connected with well pause for thoughtful meditation as understand this great truth, and there is the closing work of the atonement. Mo we come to the 136th October since that no other people to whom the world can mentous are the interests involved fateful one in 1844, when some 200,000 look for the unfolding of this magnificent therein. The judgment is now passing in Adventists (called Millerites until the heavenly mystery except Seventh-day the sanctuary above. For many years spring of 1843) experienced a shattering Adventists! The doctrine of the investi this work has been in progress. Soon disappointment at the failure of their gative judgment constitutes Adventism©s none know how soon it will pass to the Lord and Saviour to appear in glory as unique contribution to the theological cases of the living. In the awful presence expected. Many were so humiliated that world. Before the end of time our mes of God our lives are to come up in re they surrendered all hope of a coming sage, including this distinctive truth, will view. At this time above all others it Saviour and turned their backs on their grasp the attention of millions and be the behooves every soul to heed the Sav experience. "Some renounced their faith means of transforming the lives of mul iour©s admonition, ©Watch and pray: for in their former reckoning of the pro titudes. ye know not when the time is.© Mark phetic periods and ascribed to human or Consider the urgency that this truth 13:33. ©If therefore thou shall not watch, Satanic agencies the powerful influence about Christ©s High Priestly ministry I will come unto thee as a thief, and thou of the Holy Spirit which had attended places upon our giving of God©s message. shall not know what hour I will come the Advent movement" (The Great to the world. 136 years! Why has it taken upon thee.© Rev. 3:3" (ibid., p. 490). Controversy, p. 432). so long? Or rather, how can God©s infi "Silently, unnoticed as the midnight Not so, however, with a small group nite patience bear so long with His thief, will come the decisive hour which of perplexed, but faithful, Christians church? Surely it was His intent that the marks the fixing of every man©s destiny, who persisted in prayer that God might judgment work should be completed the final withdrawal of mercy©s offer to show them the truth about what had long before now. How much longer can guilty men" (ibid., p. 491). happened. "Another class firmly held He allow the judgment to be prolonged? Someday soon the event that the Ad that the Lord had led them in their past One thing is sure the heavenly court ventists of 1844 looked for so hopefully experience; and as they waited and must be very near the time when its that October morning 136 years ago will watched and prayed to know the will of activity passes from the dead in Christ to come. Someday soon Christ©s High God they saw that their Great High the living! Surely there must be but little (Continued on page 63.) Priest had entered upon another work of time left for the finishing of God©s work ministration, and, following Him by on earth! faith, they were led to see also the clos It is for us, then, to retain the recently ing work of the church" (ibid.). recaptured emphasis and deepened un MINISTRY God did not disappoint them in their derstanding on this vital theme, and Change of Address search for enlightenment. Their under allow it to do its work for us and for the If you©re moving, please let us know standing was opened to envision "the church. Let us, as ministers, take the six weeks before changing your ad closing work of the church" through tremendous amount of scholarship that dress. Print your new address at right, Christ©s special ministry as high priest in has been given to this entire area of clip out this entire corner, including the label, and send it to us. If you have the heavenly sanctuary, applying the truth, and, with renewed confidence in a question about your subscription, atonement so dearly gained by His blood its Biblical foundations, boldly proclaim please clip this form to your letter. on the cross. The great truth of the it to our people and to the world. If our Mail to: Review and Herald Publishing heavenly sanctuary and the investigative imaginations could capture the splendor Association, 6856 Eastern Avenue judgment going on there thus became the and seriousness of that awesome min NW., Washington, D.C. 20012. "hub" of early Adventist doctrine, "the istry in the heavenly tabernacle, "within key which unlocked the mystery of the the veil," we should remove our shoes disappointment of 1844" (ibid., p. 423). from off our feet, knowing that the BJ Today many feel that we are only ground whereon we stand is holy. Even o SP dimly perceiving Christ©s marvelous to grasp the splendor of the earthly 5" ministry in the heavenly sanctuary. Per service is to open our eyes to the reality cr haps this great truth has been allowed to in heaven! Let us call the attention of our fall into a state of disrepair in the Ad people to what it will mean for our lives ventist Church, partly because it is the to be reviewed in that great court, and n> central focus of attack from non-Ad- what it means to live in these tremen ventist circles, and partly because Ad dous days just before our Saviour fin ventists themselves have not always ishes His special work and returns to agreed in every point of its interpreta earth in glory. tion. However, could it be that God, in "While the investigative judgment is His providence, has ordained that the going forward in heaven, while the sins o current sanctuary discussions within our of penitent believers are being removed a - church should result in the recovery of a from the sanctuary, there is to be a a vital message in this awesome concept of special work of purification, of putting a Christ, our High Priest a message that away of sin, among God©s people upon can bring revival and reformation to His earth" (The Great Controversy, p. 425).

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