The Voice of the Spirit
How God Has Led His People through the Gift of Prophecy
Prologue
"In the past God spoke to our forefathers through the prophets at many
times
and in various ways, but in these last days he has spoken to us by his
Son"
(Heb. 1:1, 2). This biblical declaration introduces us to the marvelous
world of divine communication; a communication that is simple and complex;
well known and mysterious; divine and human. The purpose of this book is
to
analyze that which we can understand with our human finite minds about how
God speaks to humanity.
The starting point for our study is a firm belief in the existence of God,
a
personal God who speaks and communicates, and who is interested in
intervening in human affairs-"Because anyone who comes to him must believe
that he exists" (Hebrews 11:6). This simple concept, developed within the
context of a definition of faith, establishes the basic way in which the
believer approaches the theme of divine communication: "God exists. He is
a
personal Being and wishes to have communication with me." This starting
point may seem too simple, even naive. The secular viewpoint that affects
the world in general may also affect the Christian who struggles to
maintain
his beliefs in the midst of an incredulous world.
Jesus Christ, The Epitome of Divine Communication
Our analysis will begin with Jesus, our Saviour, because He represents the
epitome of revelation and of God's communication. Even before His
incarnation, the "Word" had communicated divine truth to the prophets of
the
Old Testament. In coming to this world, His person, His message, and His
ministry demonstrated for all to see that Divinity wished to communicate
with humanity. The relation****p of Christ with human beings did not end,
however, with His ascension to the right hand of the Father. His plan was
to
continue in communion with His people, to continue speaking to them and
showing His love for them. And "the testimony of Jesus" fulfills this
purpose. The work and the message of the prophets is not something
separate
from Christ and the plan of salvation; it is an integral part of the
divine
program for humanity.
It was Christ Himself who informed His followers that the Holy Spirit
would
be the One in charge of communicating the divine message to the human
race.
The Comforter, the Holy Spirit, Jesus said, "will teach you all things and
will remind you of everything I have said to you." "he will guide you into
all truth" (John 14:26; 16:13). The church of Christ would advance
confidently, guided by the indispensable help of the Spirit.
One of the presuppositions of this analysis is that the Holy Spirit
fulfills
His teaching ministry and leader****p of the church mostly through the
prophetic gift. It is true that we cannot limit the work of the Holy
Spirit,
since He assigns and uses spiritual gifts "as he determines" (1
Corinthians
12:11). The history of God's people, nevertheless, in biblical times and
in
contem****ary times, shows that the Spirit guided the church through the
function and message of the prophets.
The Human Instrument
God did not choose supernatural beings to communicate His message, nor did
He choose "grand superhuman language." He chose human messengers who,
utilizing human language, would communicate the divine message. This
relation****p between a divine message and human messengers makes the
divine
communication unique in itself. Furthermore, this divine-human
relation****p
is not only unique, it is also mysterious and sometimes seems
incomprehensible to our finite understanding. To try to understand this
relation****p between a divine message, perfect and infallible, and a human
messenger, imperfect and fallible, is one of the im****tant goals of this
book.
Furthermore, it is not only the instrument selected by God to communicate
His message, the prophet who is human. Those who receive the message are
also human. The divine communication, as the term itself indicates,
originates with God. It is truly the testimony of Jesus and the voice of
the
Spirit. It is, however, destined for human beings who, since the entrance
of
sin, have limited, and often completely contrary, perceptions of the great
facts of life. The way that we human beings perceive, interpret, and
ultimately handle, the message of God is of absolute im****tance to the
accomplishment of the divine objectives in communicating that message.
Ultimately, this is the fundamental step through which the divine-human
communication is made effective. If the human receptor is not willing to
receive a communication, or perceives it incorrectly, or rejects it
because
it does not meet his expectations or because it confronts him with changes
in his traditional way of living or acting, then God's purpose is not
fulfilled, and this human being is left to his own fate, a major tragedy
for
anyone's life.
It is for these reasons that the ultimate purpose of this book is to
confirm
the believer in the assurance that God does speak to us, and that He does
it
with the sole purpose that each of us, in a personal way, may be "wise for
salvation through faith in Christ Jesus" (2 Timothy 3:15).
-Juan Carlos Viera
Chapter 1-The Divine Instrument
Jesus Christ is God's ultimate revelation to the human race. "He is the
image of the invisible God, the firstborn over all creation. For by him
all
things were created: things in heaven and on earth, visible and invisible,
whether thrones or powers or rulers or authorities; all things were
created
by him and for him. He is before all things, and in him all things hold
together. And he is the head of the body, the church; he is the beginning
and the firstborn from among the dead, so that in everything he might have
the supremacy" (Colossians 1:15-18).
In this hymn of praise, the apostle, inspired by the Spirit, describes the
exalted position of Christ our Saviour. Jesus Christ is not only a visible
revelation of the invisible God, He is also the Lord of the universe and
of
the church. As Creator, He directs the entire universe. As head of the
church, He directs His representatives on the earth.
Christ, Head of the Church
This illustration of Christ as the head of the church[1] is precisely
accurate in describing His relation****p with the
10
church. The church is sometimes referred to as the "mystic body of
Christ."
For the sake of comparison, Christ might also be referred to as the
"mystic
head of the church." The idea of a "mystic" relation****p between Christ
and
His church could cause confusion, however. Even if the expression "mystic"
is used in the sense of "symbolic," Christ's relation****p to His church is
really much more than that: it is practical and real. As head, Christ
originates, sets the agenda, and plans the objectives and purposes for the
church. He hears and listens to its needs. He is moved by its victories
and
suffers with its defeats. Mainly, however, He desires to communicate
regularly with it to guide and direct it.
To accept Christ as head of the church means to accept His plans and
purposes for it. It also means to accept the way He has chosen to direct
it.
In His capacity as leader and head of the church, Jesus Christ is
sovereign.
This sovereignty is manifested both in the selection of the human
instruments He uses to communicate with His people and in the form in
which
He communicates. We may sometimes be tempted to question the Lord
regarding
His selection of "messengers," who are all too similar to ourselves:
human,
imperfect, weak, and even sinful, as we ourselves are. Had we been doing
the
selecting, we would have probably chosen the angels to communicate God's
message. We would undoubtedly have felt their authority to be superior to
that of those human beings who speak to us in God's name as His
representatives. Nevertheless, the election of human instruments is an act
of divine sovereignty. "But God chose the foolish things of the world to
shame the wise; God chose the weak things of the world to shame the
strong.
He chose the lowly things of this world and the despised things-and
11
the things that are not-to nullify the things that are, so that no one may
boast before him" (1 Corinthians 1:27-29).
Divine sovereignty is also shown in the selection of the way in which the
message is communicated. God did not choose a "grand superhuman
language"[2]
but common language in which men can communicate and understand each
other.
In reading and analyzing the text of the divine message, we may again be
tempted to question the Lord for having chosen a means of communication as
commonplace as human language, instead of a thunderous voice from heaven,
or
through a miraculous intervention, directly to our minds. A literary
critic
may find the divine message so similar to human communication that he
refuses to believe it to be divinely inspired. But divine Sovereignty has
made the selection, and it remains for human beings to accept it or reject
it, but not to change it, modify it, or try to improve on it. Again the
Scriptures remind us: "We have this treasure in jars of clay to show that
this all-surpassing power is from God and not from us" (2 Corinthians
4:7).
The Holy Spirit: the Person of the Divinity in Charge of Communication
The choice of the Holy Spirit as the person of the Divinity in charge of
communicating the message to humanity is also an act of divine
sovereignty.
In the Old Testament, the work of the Spirit as the communicator of divine
truth can already be seen. David, king, prophet, and author of most of the
psalms, declares: "The Spirit of the Lord spoke through me; his word was
on
my tongue" (2 Samuel 23:2). Ezekiel states: "Then the Spirit of the Lord
came upon me" (Ezekiel 11:5).
12
It is in the New Testament, however, that the work of the Holy Spirit as
the
communicator of the divine message is most clearly seen. Jesus Himself was
responsible for announcing the im****tant work of the Spirit and His
relation****p to the church. This ministry would be fulfilled, Jesus
promised, through three specific functions: (1) The Spirit would act as a
"witness" of Christ, giving testimony about Him; (2) The Spirit would act
as
"teacher" of the church, teaching His followers "all things"; (3) The
Spirit
would act as "leader" of the church to guide it "into all truth." We will
briefly analyze each of these functions of the Holy Spirit in the church.
"He Will Testify About Me"
The expression "the testimony of Jesus," appears in the book of Revelation
with specific application to the gift of prophecy and the work of the
prophets (Rev. 1:2, 9; 12:17; 19:10). However, this and other similar
designations such as "the testimony of God," or "the revelation of Jesus
Christ," were apparently popular usages in referring to the messages
coming
from the Holy Spirit through the New Testament prophets.[3] Christ used
this
expression to refer to the work of the Spirit. "He," the Lord declared,
"will testify about me" (John 15:26). Here, Jesus describes the work of
the
Spirit specifically in terms of giving "testimony." His task would be to
give testimony about God's great acts in the person of Christ. His
function
would be that of a divine communicator-to make known the mysteries of
salvation that have as their central figure the Man of Calvary.
When speaking about the work of the Holy Spirit, many believers describe
Him
in subjective terms: a force, a power,
13
or a special gift used to carry out a certain task. Christ, however,
describes the work of the Spirit as an objective function. The Spirit
speaks, communicates, and enters into contact with humanity to give
testimony about Jesus. Clearly it is an activity in which the voice of the
Spirit becomes audible. How does He do it? With whom does He communicate?
These are the basic questions that this book will attempt to answer.
"The Testimony of Jesus" In The Last Days
For those of us who live in the last days, it is of real comfort to know
that the testimony of the Spirit did not cease with the closing of the
canon
of Holy Scripture. The same Lord who promised His disciples that the Holy
Spirit would give testimony about Him, also revealed to His servant John
(Rev. 1:1, 2) that "the testimony of Jesus," in other words, the voice of
the Spirit (Revelation 12:17), would again be manifested in the remnant
church at the time of the end. Fortunately, the Lord has not left His
church
in these difficult days without information and communication. If anyone
may
entertain doubts about being part of God's church, all he needs to do is
to
recall the characteristics of the true church enunciated by the Lord to
His
servant John in the book of Revelation. These words reaffirm assurance
that
God's church at the time of the end sustains and defends the faith of
Jesus
(14:12), keeps the commandments of God, and has the testimony of Jesus
Christ. As a result, it suffers the hatred of the forces of evil (12:17).
It
is imperfect and faulty. The faithful and true Witness, however, offers a
remedy for its situation (3:1419). Christ's testimony, the voice of the
Spirit, always has as its objective to remedy the imperfections
14
of His church.
"He Will Teach You All Things"
The Holy Spirit was also designated as the divine instrument in charge of
the teaching ministry of the church, assigned to teach everything
necessary
for the instruction and correction of the church. "But the Counselor, the
Holy Spirit, whom the Father will send in my name, will teach you all
things
and will remind you of everything I have said to you," Jesus promised
(John
14:26). The teaching ministry of the Spirit is absolutely indispensable
for
the instruction of the church, because the church is made up of human
beings
limited by human frailties. As members of God's church, we may be sincere
and honest in our search for answers to the big questions of life, of the
universe, and of salvation, but this is not enough to give us the
assurance
that we have actually encountered the truth. In these matters it is
indispensable to accept that a supernatural source of knowledge is
required.
The Holy Spirit was promised precisely as that special source of
instruction
for the church.
Whom Does The Spirit Teach?
In view of the im****tance of the instruction of the Holy Spirit to the
church, we need to elaborate on some aspects related to the topic. First
of
all, we need to define the receivers of these instructions. Second, what
type of authority do these instructions or teachings have? Some
well-intentioned Christians, after having prayed for the illumination of
the
Spirit as they study, then teach and preach convinced that every thought
that comes to their minds-any interpretation or teaching-is true because
they have asked for the illumination
15
of the Holy Spirit. It may be well to ask ourselves at this point what the
Lord's original intention was in promising the teaching and instruction of
the Spirit.
One of the basic principles of biblical interpretation is to analyze the
historical context in which a declaration was made. In this case, when the
Lord said: "He [the Holy Spirit] will teach you all things and will remind
you of everything I have said to you," His audience at that historical
moment was specific and limited. The message was given in the upper room,
and Jesus' promises were given after having taken part with His disciples
in
the Last Supper. The apostle John records Christ's presentation in the
greatest detail (John 13-17). His words were directed primarily to His
disciples, the future apostles and prophets of His church. The Lord took
this op****tunity to give instructions and specific promises to His future
leaders. It is true, of course, that a large pro****tion of His marvelous
declarations and promises given on that occasion may be applied in a
general
way to all followers of the Lord. For example, as members of God's church,
we accept and follow the instructions of the Lord relating to the
ordinance
of humility (John 13:3-16); we all rejoice in His promise to return to
take
us home (John 14:13); we all know that communion with Him is vital for our
spiritual experience, just as it is vital for the branch to remain
connected
to the vine (John 15:15). Nevertheless, we must be careful not to make
indiscriminate generalizations. Amid those marvelous promises directed to
all His followers, there are specific declarations directed particularly
to
the disciples, who would be the future leaders and prophets of the church.
For example, Christ promised His disciples regarding the Spirit; "he will
tell you what is yet to come" (John 16:13).
16
This is a specific reference to the prophetic gift and the ability of the
Holy Spirit to predict events before they happen and to communicate them
to
His followers. It is not difficult to see that this declaration refers to
the future function of the apostles as prophets and not to the entire
church
in general.
The statement we are analyzing, "he will teach you all things," may be
classified in the same category as the previous one, "he will tell you
what
is yet to come." At least the apostles understood it that way, especially
the apostle Paul, who relates the teaching of the Spirit to the prophetic
office and the inspired writings.[4]
Whom Does The Spirit Illuminate?
Of course, the Scripture also promises the illumination, or enlightenment,
of the Spirit to all those who wish to know the mysteries of God
(Ephesians
1:17-19). But that illumination always has as its point of reference the
prophetic word (2 Peter 1:19-21). In other words, the illumination of the
Spirit in our minds manifests itself when we open the Scriptures, not
separate from them. The Spirit directs believers in general through the
Word, illuminating their minds to understand it. It is the prophets whom
the
Spirit instructs and teaches in a specific way so that they in turn may
communicate the instruction received to the church as a whole. The
following
inspired declarations help us understand the relation****p between the
divine
Teacher, the prophet, and the members of the church:
The fact that God has revealed His will to men through His word, has not
rendered needless the continued presence and guiding of the Holy Spirit.
On
the contrary, the Spirit was promised by our Saviour,
17
to open the word to His servants, to illuminate and apply its teachings. .
.
..
The ministry of the divine Spirit in enlightening the understanding and
opening to the mind the deep things of God's holy word, was the blessing
which Paul thus besought for the Ephesian church.[5]
The Holy Spirit always leads to the written Word, and calls the attention
to
the great moral standard of righteousness. . . . Some souls who claim to
be
believers have slighted, and turned from, the Word of God. They have
neglected the Bible, the wonderful Guidebook, the true Tester of all
ideas,
and claim that they have the Spirit to teach them, that this renders
searching the Scriptures unnecessary. All such are heeding the sophistry
of
Satan, for the Spirit and the Word agree.[6]
Great reproach has been cast upon the work of the Holy Spirit by the
errors
of a class that, claiming its enlightenment, profess to have no further
need
of guidance from the word of God. They are governed by impressions which
they regard as the voice of God in the soul. But the spirit that controls
them is not the Spirit of God. This following of impressions, to the
neglect
of the Scriptures, can lead only to confusion, to deception and ruin. It
serves only to further the designs of the evil one.[7]
The process by which the Lord chooses to train us, teach us, and, on
occasion, to correct us is clearly specified.
18
The Holy Spirit communicates with the prophets whom He instructs and
teaches. The prophets communicate the message, oral or written, to the
church. When God's people listen or read the prophetic message, the Spirit
illuminates their minds to understand it. Any intent to "perceive" the
divine message based on mental impressions or other elements of interior
or
"immanent"[8] communication without going through the prophetic word only
leads to confusion and deviation from divine truth.
The Authority of the Spirit
The concept of authority is, without doubt, one of the most im****tant
elements in considering the topic of divine-human communication. To be
guided by what other human beings may say about an im****tant topic is a
very
different thing than to have the assurance that God has already expressed
Himself about that topic by means of the prophetic word. The acceptance of
the Holy Spirit as the author of the prophetic message is the initial step
necessary toward recognizing divine authority in these messages and, as a
result, accepting their supremacy over any human opinion, including our
own.
The most explicit of the New Testament writers on the supremacy of the
teaching of the Spirit over human opinion is the apostle Paul. Writing to
the Corinthians, Paul bases the authority of his message on the fact that
it
is the result of the teachings of the Spirit: "When I came to you,
brothers,
I did not come with eloquence or superior wisdom as I proclaimed to you
the
testimony about God. . . . My message and my preaching were not with wise
and persuasive words, but with a demonstration of
19
the Spirit's power, so that your faith might not rest on men's wisdom, but
on God's power. . . . This is what we speak, not in words taught us by
human
wisdom but in words taught by the Spirit, expressing spiritual truths in
spiritual words" (1 Corinthians 2:1, 4, 5, 13).
This authority and superiority of the Spirit over human opinions and
traditions is especially evident in controversial matters. One of the more
controversial issues in apostolic times was the participation of non-Jews,
or "Gentiles," in the church, and their acceptance as part of God's
people.
The apostle Paul appeals to the revelations of the Spirit as his source of
authority to resolve the matter: "Surely you have heard about the
administration of God's grace that was given to me for you, that is, the
mystery made known to me by revelation, as I have already written briefly
.
.. . the mystery of Christ, which was not made known to men in other
generations as it has now been revealed by the Spirit to God's holy
apostles
and prophets . . . the Gentiles are heirs together with Israel, members
together of one body, and sharers together in the promise in Christ Jesus"
(Ephesians 3:26).
The apostle Peter is another of the writers of the New Testament who
establishes the authority of the Spirit as the source of teaching and
guidance for the church. Peter earlier had an experience similar to Paul's
concerning foreigners or "Gentiles." It was a revelation from God in the
form of a vision that prepared him for his first visit to the home of a
non-Jewish family (Acts 10). When some Jewish members criticized him for
having visited an uncir***cised person, Peter appealed to his vision as
the
source of authority for his actions (Acts 11:1-18). He repeated the
identical argument at the time of the first congress of the church in
Jerusalem,
20
where these same matters were discussed (Acts 15:7-11).
Cir***stances such as these taught the apostle Peter to trust the messages
of the Spirit more and more and to think less of his own opinions. It is
his
voice of experience that declares: "And we have the word of the prophets
made more certain, and you will do well to pay attention to it, as to a
light ****ning in a dark place . . . for prophecy never had its origin in
the
will of man, but men spoke from God as they were carried along by the Holy
Spirit" (2 Peter 1:19, 21).
"He Will Guide You Into All Truth"
Without a doubt, the apostles were aware of the promise that Christ had
made: "But when he, the Spirit of truth, comes, he will guide you into all
truth" (John 16:13). It was the activity of the Holy Spirit through the
prophets and apostles that gave the apostolic church a clearer and firmer
perception, both of its doctrines and the mission of the church. It was
also
the Spirit who, with His teaching and guidance, warded off heresies from
taking root and flouri****ng in the church during the apostolic era, in
spite
of the intention of many "teachers" to produce disciples after themselves
(Ephesians 3:11-14; 2 Peter 2:1, 2).
The history of God's people in these last days is not very different from
that of apostolic times. It was also the Holy Spirit who guided the church
to an ever clearer perception of divine truth for this time. Our pioneers
were not exempt from the danger of heresies and doctrinal errors.
Nevertheless, each time the church took a wrong turn, the Holy Spirit,
through the prophetic message, guided the believers toward the truth. The
following are some confirming testimonies:
21
At this time there was fanaticism among some of those who had been
believers
in the first message. Serious errors in doctrine and practice were
cherished, and some were ready to condemn all who would not accept their
views. God revealed these errors to me in vision and sent me to His erring
children to declare them.[9]
We are to be established in the faith, in the light of the truth given us
in
our early experience. At that time one error after another pressed in upon
us; ministers and doctors brought in new doctrines. We would search the
Scriptures with much prayer, and the Holy Spirit would bring the truth to
our minds. Sometimes whole nights would be devoted to searching the
Scriptures, and earnestly asking God for guidance. Companies of devoted
men
and women assembled for this purpose. The power of God would come upon me,
and I was enabled clearly to define what is truth and what is error.
As the points of our faith were thus established, our feet were placed
upon
a solid foundation. We accepted the truth point by point, under the
demonstration of the Holy Spirit.[10]
In the early days of the message, when our numbers were few, we studied
diligently to understand the meaning of many Scriptures. At times it
seemed
as if no explanation could be given. My mind seemed to be locked to an
understanding of the Word; but
22
when our brethren who had assembled for study came to a point where they
could go no farther, and had recourse to earnest prayer, the Spirit of God
would rest upon me, and I would be taken off in vision, and be instructed
in
regard to the relation of Scripture to Scripture. These experiences were
repeated over and over and over again. Thus many truths of the third
angel's
message were established, point by point.[11]
From these historical witnesses, it is clear that the Holy Spirit
continued
fulfilling His sacred function of being the divine instrument to guide the
church into the whole truth by means of the prophetic gift. The
development
of the doctrines of the church was based on a diligent study of the
Scriptures, but when the danger existed of accepting a heretical doctrine
or
a misinterpretation of the Word, the Spirit used the prophetic gift to
give
light and guidance to the infant church.
Conclusion
We may conclude, then, by reaffirming our assurance that the Lord speaks
and
communicates with His church, which He loves and desires to save. In His
wisdom and sovereignty, the Godhead chose the Holy Spirit as the divine
Being in charge of communication with His people. This transforms the
prophetic word into a sovereign and "more certain" message than human
opinions, giving it authority over the latter. Choosing the prophets,
human
beings like ourselves, as the bearers of the divine message, was also an
act
of divine sovereignty. In the following chapter, we will
23
analyze the relation****p between the perfect and foolproof message of God
and the human messenger, subject to the frailties of humanity and
therefore
imperfect and fallible.
Chapter 2-The Human Instrument
The divine-human communication, as the term itself implies, requires a
combination of divine and human characteristics that make the prophetic
message unique unto itself. To be able to be understood by human beings,
even our Lord Jesus had to combine both characteristics. "The Bible, with
its God-given truths expressed in the language of men, represents a union
of
the divine and the human. Such a union existed in the nature of Christ,
who
was the Son of God and the Son of man."[12]
The relation****p between the divine message (perfect, infallible, eternal)
and the human messenger (imperfect, fallible, mortal) is not always
perceived in proper perspective. To recognize and to accept the
differences
is an im****tant step in our understanding of the divine-human
communication
system.
When communicating His message, God not only chose human beings but human
language as well. Both human beings and human languages share
characteristics that are often far from perfect. How do these imperfect
instruments affect the perfect message of God? The primary purpose of
26
the current chapter is to answer this question, a question basic to our
understanding of the divine message.
First, a word of explanation; to look for human weaknesses in the life,
work, and language of the prophets may seem irreverent and disrespectful.
However, if we want to understand the divine dynamics of inspiration, we
have to take a look at the instruments that God chose to communicate His
message.
An Imperfect Messenger
The fact that the prophets were called "holy men of God" (2 Peter 1:21)
does
not mean that they were incapable of sinning, nor that it is disrespectful
to recognize their human weaknesses. Any attempt to make the biblical
prophets perfect or "saints" is contrary to the biblical record itself.
The
Scriptures, with characteristic honesty, describe the weaknesses and sins
of
the prophets as well as their virtues.
One of the most surprising illustrations of an imperfect messenger is
found
in the history of King David. Although he is called "the anointed of the
God
of Jacob," and though he himself recognized: "The Spirit of the Lord spoke
through me" (2 Samuel 23:1, 2), the biblical record also describes his
grievous sins. When his relation****p with God was broken by sin, the Lord
sent another prophet to correct his servant (2 Samuel 12:1-13). Once David
repented and admitted his sin, the way for divine-human communication was
again opened, and the psalmist was inspired to write the beautiful psalm
of
confession (Psalm 51). Does the fact that David was a guilty, and then
repentant, sinner change in any way the inspiration of Psalm 51? Of course
not.
We cannot establish our trust in the prophetic word of
27
Scripture based on the prophet's perfect behavior. Neither we can we do so
with a modern prophet. The authority of the prophetic message is not based
on the messenger's perfect life or behavior. Ellen White never claimed
perfection or infallibility for herself. "We have many lessons to learn,
and
many, many to unlearn. God and heaven alone are infallible. . . . In
regard
to infallibility, I never claimed it."[13] It is true that Ellen White was
a
mother concerned about her children, a consecrated missionary; an eloquent
preacher, a good neighbor, and a loving and dedicated Christian.
Nevertheless, through her diaries and personal letters we know that she
was
sometimes discouraged and depressed, that on occasion she had
disagreements
with her husband, that she made mistakes, and that many times she had to
ask
for forgiveness.
Mistaken Prophets?
For those believers who apply the characteristics of the divine message
(perfect, infallible) to the human messenger (under the supposition that
he
or she should be perfect and infallible), the concept of a prophet who
makes
mistakes is almost incomprehensible. As previously mentioned, the idea of
looking for errors or mistakes in the servants of God who wrote the Bible
or
the Testimonies seems disrespectful and irreverent. However, in trying to
understand the dynamics of inspiration we must analyze the profound
differences that exist between the message and the messenger, and
understand
how God dealt with prophets who did not perceive truth correctly. We will
analyze three different cir***stances in which a prophet needed
correction:
(1) when the prophet had preconceived ideas; (2) when the prophet ran
ahead
of
28
God's plans; (3) when the prophet believed that the plans of God could be
completed more swiftly.
Preconceived Ideas In The Prophet's Mind
In the biblical record we find some examples of prophets who had to be
corrected due to preconceived ideas. One of the best illustrations is
found
in the way the Holy Spirit solved a problem that was limiting the capacity
of the apostolic church to complete the great commission given by Christ
to
His disciples: "Go into all the world and preach the good news to all
creation. Whoever believes and is baptized will be saved, but whoever does
not believe will be condemned" (Mark 16:15,16). It was a common belief
among
the apostles that only Jews could be part of the chosen people. The Holy
Spirit had to correct this error so that the gospel could be taken to the
entire world. As we saw in the previous chapter, in the case of the
apostle
Peter, a vision (Acts 10, 11), and, in the case of the apostle Paul,
special
revelations (Eph. 3:3-6), corrected this idea in the minds of the
apostles,
and, through them, in the entire church.
In the Adventist movement we also find some occasions when the messenger
of
the Lord needed to be corrected due to some preconceived ideas. Once
again,
the best illustration is related to the fulfillment of the mission of the
church. The Adventist movement, as well as the apostolic church, was
commissioned to reach the entire world with the everlasting gospel (Rev.
10:11; 14:6). Nevertheless, our pioneers were limited in their
understanding
of that task, due to a theological error passed down from the Millerite
movement. Today we call it the doctrine of the "shut door." For a while
even
Ellen White accepted this idea: "For a time
29
after the disappointment in 1844, I did hold, in common with the advent
body, that the door of mercy was then forever closed to the world."[14]
Some
believers feel embarrassed or confused that the messenger of the Lord
sustained such an idea. But in reality, it is an extraordinary
illustration
of how God deals with the case of a mistaken prophet. In subsequent
visions,
the Spirit corrected the error, first in the messenger's mind and, through
her, for all the believers.
The first question that comes to mind when dealing with the case of a
prophet with erroneous ideas is: How can I be sure that the inspired
writings do not contain errors coming from preconceived ideas in the
prophet's mind? The fact that the Holy Spirit corrected Peter, Paul, and
Ellen White regarding the mission of the church gives us the assurance
that
the Spirit is in control of the message. The Holy Spirit corrects any idea
that could take the church in a wrong direction.
Prophets Who Run Ahead Of God's Plans
Another example of a prophet needing correction is when the messenger
gives
advice or suggestions that do not have the Lord's backing. The Bible
records
the illustration of Nathan the prophet who enthusiastically approved
David's
plan of building a temple for God (1 Chronicles 17:1-4). The same night,
God
revealed to the prophet that His plans were different. David would not be
the builder of the temple. Nathan then went back to the king with a
corrected message.
In the history of the Advent movement we also find instances when the
messenger of the Lord was corrected in a similar fa****on. In 1902, the
Southern Publi****ng Association
30
was facing financial problems. The leaders of the church sought inspired
advice. After due deliberation, Ellen White agreed with the leader****p
that
the publi****ng house should be closed. The following night, the Lord
corrected her, and she had to record a different message: "To My Brethren
in
Positions of Responsibility:-During the night following our interview in
my
house and out on the lawn under the trees, October 19, 1902, in regard to
the work in the Southern field, the Lord instructed me that I had taken a
wrong position."[15]
Prophets Anxious for the Return of the Lord
The theological concept that the coming of the Messiah initiated the
"eschatological era" or "end time" may well have been understood and
accepted by the apostles. Nevertheless, we must recognize that none of
them
imagined that the end time would extend for centuries. Nearly all shared
the
conviction that Christ's coming was imminent. Although we don't know
exactly
the way in which the Holy Spirit handled this matter, at least we know
that
the apostles received additional information. For example, in his first
letter to the Thessalonians, Paul appears to express his conviction that
he
will live to see the coming of the Lord (1 Thessalonians 4:16,17).
However,
additional information received between the two letters allowed him to
suggest to the brethren not expect Christ's return immediately (2
Thessalonians 2:14).
The apostle John seemed to be convinced he was living in the "end time" (1
John 2:18). We know, however, that subsequent visions given to the seer of
Patmos caused him to realize that many things would happen, including
intense persecutions, before the coming of the Lord. Undoubtedly,
31
the book of Revelation was the Spirit's answer to the various expectations
that may have arisen in the beloved disciple's mind.
Something similar happened in the early Adventist movement. Practically
all
the believers, including the messenger of the Lord, shared the conviction
of
the imminence of the second coming of Christ. We need not be embarrassed
by
the fact that Ellen White expressed her expectations. So did Paul, Peter,
and John in biblical times. Again, however, the Holy Spirit had to correct
some ideas and give additional information to guide the church in the
right
direction. In 1856, Ellen White stated that some believers attending a
certain meeting would live until the coming of the Lord, creating certain
expectations about this particular group.[16] Two years later, in 1858,
the
messenger of the Lord had the vision about the great controversy between
Christ and Satan and received additional information about the journey
that
still lay ahead. Later it was revealed: "We may have to remain here in
this
world because of insubordination many more years, as did the children of
Israel."[17]
These statements referring to the expectations of the prophets about the
coming of the Lord fall within the category of "conditional prophecies."
In
a concise statement, Ellen White gives us at least three reasons why the
concept of imminence was always in her mind: (1) the time was always
revealed to her as being very brief, (2) she herself longed for Christ's
soon return, (3) the prophecies in which human beings are involved are
conditional.
The angels of God in their messages to men represent time as very short.
Thus it has always been
32
presented to me. It is true that time has continued longer than we
expected
in the early days of this message. Our Saviour did not appear as soon as
we
hoped. But has the Word of the Lord failed? Never! It should be remembered
that the promises and the threatenings of God are alike conditional.[18]
It is amazing to see how God solves the problem of working with human, and
therefore imperfect, messengers. If the prophet has a preconceived idea
that
may distort the way he perceives truth, the Spirit will take charge of
clarifying that idea in the prophet's mind so that he/she can correctly
transmit the divine message. If the problem is a certain anticipation on
behalf of the prophet to see the prophecies he himself has communicated to
the people of God fulfilled, the Spirit will take charge of offering
additional information to the prophet to protect the church from false
expectations. The work of the divine instrument in guiding the human
instrument and leading him into all truth is what gives us the assurance
that the divine message is free from errors or mistakes that could confuse
the understanding of the believers.
An Imperfect Language
Although Adventists do not believe in verbal inspiration (when understood
to
mean that God dictates the exact words to the prophet), some are reluctant
to accept that the prophet is allowed to use his or her own language. With
the exception of a few biblical statements (for example, the Ten
Commandments), all the inspired writings are the result of a divine-human
combination. The Holy Spirit inspires the
33
prophet with a vision, an impression, or a thought. The messenger then
begins to search for the words, expressions, and literary figures that
will
correctly communicate that message. Although the Spirit also guides in the
selection of the words and expressions, as we will see, the prophet
nevertheless uses his own form of language. This is the basic reason for
the
differences in the literary styles of the various biblical writers. It is
also the reason why the language of the inspired writers is described as
imperfect and human.
The Bible is not given us in grand superhuman language. Jesus, in order to
reach man where he is, took humanity. The Bible must be given in the
language of the men. Everything that is human is imperfect. . . .
The Bible is written by inspired men, but it is not God's mode of thought
and expression. It is that of humanity. God, as a writer, is not
represented. . . .
It is not the words of the Bible that are inspired, but the men that were
inspired. Inspiration acts not on the man's words or his expressions but
on
the man himself, who, under the influence of the Holy Ghost, is imbued
with
thoughts.[19]
How do you personally react to this statement: "It is not the words of the
Bible that are inspired, but the men that were inspired"? It is true that
expressions such as "the pen of inspiration" are commonly used to refer to
the inspired messages. However, it seems that God wants us to learn that
it
is not the "pen" that is inspired. Rather, it is the prophet's mind. In
practice, this means at least two things: (1) The
34
prophet uses his own language. It is everyday language, learned from
childhood and improved through study, reading, travel, and learning. The
language used is not supernatural or divine, but human. (2) The prophet
may
include spelling or grammatical mistakes, as well as other language
defects
such as imperfect style or lapses in memory. These imperfections need to
be
corrected by an editor before the text is ready for publication. The
editor
is not correcting the inspired "message" but the non-inspired "language."
Consider one prophet's own testimony:
While my husband lived, he acted as a helper and counselor in the sending
out of the messages that were given to me. . . . The instruction I
received
in vision was faithfully written out by me, as I had time and strength for
the work. Afterward we examined the matter together, my husband correcting
grammatical errors and eliminating needless repetition. Then it was
carefully copied for the persons addressed, or for the printer.[20]
This morning I take into candid consideration my writings. My husband is
too
feeble to help me prepare them for the printer, therefore I shall do no
more
with them at present. I am not a scholar. I cannot prepare my own writings
for the press. . . .
I am thinking I must lay aside my writing I have taken so much pleasure
in,
and see if I cannot become a scholar. I am not a grammarian. I will try,
if
the Lord will help me, at forty-five years old to become a scholar in the
science. God will help me. I
35
believe He will.[21]
For some believers, the idea of an editor or a secretary "correcting" the
inspired writings may be new, and even bewildering. The idea that the
prophet uses human language and that the language is "imperfect" may raise
questions. The idea of looking for "imperfections" in the Bible or in the
writings of Ellen White may seem completely out of line. However, it must
be
done because it is to our advantage to understand that, indeed, just as in
the case of the biblical prophets, Ellen White used imperfect language.
Are
you ready, dear reader, for this challenge?
In the biblical record there seems to be a lapsus linguae in the Gospel of
Matthew, where the apostle cites Zechariah, but actually quotes Jeremiah,
in
connection with the thirty pieces of silver (Matthew 27:9,10; Zechariah
11:12; Jeremiah 32:6-9). For one who believes in verbal inspiration, this
situation could give rise to serious doubts. However for those who accept
that "the Lord speaks to human beings in imperfect speech,"[22] this is
simply an appropriate illustration helping us understand that the divine
message arrives through imperfect human language.
The following statement of Ellen White also seems to be a lapsus linguae.
She quotes Paul, but credits Peter: " 'The love of Christ constraineth
us,'
the apostle Peter declared. This was the motive that impelled the zealous
disciple in his arduous labors in the cause of the gospel."[23] Without a
doubt, she was thinking of Paul, but wrote Peter. Does this inspired
statement with its mistaken name upset or confuse you? Why didn't the Holy
Spirit "correct" this error before it was published? Fortunately, we have
enough evidences
36
in the Bible, as well as in the history of Adventism, to demonstrate that
the Spirit always corrected His messengers in matters of im****tance for
the
knowledge of the truth. Why, then, did not the Spirit correct His servants
in the imperfections of language use? Undoubtedly because He allowed the
prophets to use their own language, an imperfect and human language that,
nonetheless, communicates the perfect and divine message of God.
Help In The Selection Of The Words And Expressions
What has been said up to now does not mean that the Holy Spirit abandons
the
prophet once He has communicated the message to him, or leaves him totally
to himself in the selection of words and resources used to communicate the
divine message. Although the prophet uses his own language, the Spirit
still
guides him in the selection of the words and expressions. Here are some
statements that confirm this point:
The goodness of the Lord to me is very great. I praise His name that my
mind
is clear on Bible subjects. The Spirit of God works upon my mind and gives
me appropriate words with which to express the truth. . . . I am trying to
catch the very words and expressions that were made in reference to this
matter, and as my pen hesitates a moment, the appropriate words come to my
mind.
When writing these precious books, if I hesitated, the very word I wanted
to
express the idea was given me. . . . I am exceedingly anxious to use words
that will not give anyone a chance to sustain
37
erroneous sentiments. I must use words that will not be misconstrued and
made to mean the opposite of that which they were designed to mean.[24]
In this way, inspiring the prophet with the message and guiding him in
selecting the right words and appropriate expressions, the Holy Spirit
makes
sure that the divine message arrives under ideal conditions to be
understood
correctly.
Conclusion
Often the Lord surprises us with His marvelous, and sometimes strange,
ways
of doing things. To communicate with His people, God has selected human
beings, dedicated but imperfect, and has decided to employ imperfect human
languages. We should be grateful to our Heavenly Father for not having
chosen a "grand superhuman language," understood by only a few, but rather
our own languages, the ones that all of us can understand. On the other
hand, when accepting His ways, we must be careful not to confuse the
"vessel" with the "content" or to discard the "treasure" because the
"vessel" seems to be imperfect. As Ellen White herself states:
God has been pleased to communicate His truth to the world by human
agencies, and He Himself, by His Holy Spirit, qualified men and enabled
them
to do His work. He guided the mind in the selection of what to speak and
what to write. The treasure was entrusted to earthen vessels, yet it is,
none the less, from Heaven. The testimony is conveyed through
38
the imperfect expression of human language, yet it is the testimony of
God.[25]
Chapter 3-The Divine Presence
"Take off your sandals, for the place where you are standing is holy
ground'" (Exodus 3:5). We approach the topic of this chapter with the full
reverence it deserves. The divine Presence, whether experienced as reality
or in a vision, always produces the same reaction; a sensation of
unworthiness and spiritual insufficiency when facing such a sublime
privilege. Isaiah recounts his experience: "In the year that King Uzziah
died, I saw the Lord seated on a throne, high and exalted. . . . 'Woe to
me!' I cried. 'I am ruined! For I am a man of unclean lips, and I live
among
a people of unclean lips, and my eyes have seen the King, the Lord
Almighty'" (Isaiah 6:1, 5).
The divine Presence shows itself in different ways. In this chapter we
will
analyze three of them: (1) theophanies, or the real and visible presence
of
a divine Being; (2) visions and prophetic dreams, that due to their
supernatural character, indicate a superhuman presence, either real or in
the prophet's mind; (3) the divine Presence that manifests itself in the
message shared by the prophet with the people.
40
Theophanies, The Real And Visible Presence Of A Divine Being
On occasion, God decides to communicate a message personally. He then
manifests Himself directly to a human being. In these cases, it seems that
the message is extremely im****tant, the cir***stances are urgent, or the
human messenger needs a direct divine corroboration of a call or a
challenge
put before him. God, then, condescends to reveal Himself visibly and
personally among humans. This was the case of Adam and Eve both before and
after the Fall.[26] God manifested Himself to Abraham to inform him of the
imminent destruction of Sodom and Gomorrah.[27] He did so to Moses to
communicate the plan to liberate the chosen people and later to deliver
the
holy law.[28] God spoke directly with Joshua to confirm the entrance of
Israel into the Promised Land.[29] The same thing happened to Paul when he
was called to a special ministry.[30]
By manifesting Himself to the prophet or leader of His people, God
validates
the heavenly origin of the communication received both to the prophet and
to
the recipients of the message. No one would dare question the validity of
a
message personally delivered. In these cases, the real presence goes
beyond
the visionary experience.
Although Ellen White does not specifically mention direct and visible
encounters with a divine Being, on several occasions she did experience a
divine presence in her room. Here are some of her personal testimonies:
Friday, March 20, I arose early, about half past three o'clock in the
morning. While writing upon the fifteenth chapter of John suddenly a
wonderful
41
peace came upon me. The whole room seemed to be filled with the atmosphere
of heaven. A holy, sacred presence seemed to be in my room. I laid down my
pen and was in a waiting attitude to see what the Spirit would say unto
me.
I saw no person. I heard no audible voice, but a heavenly watcher seemed
close beside me; I felt that I was in the presence of Jesus.[31]
All through my long affliction I have been most signally blessed of God.
In
the most severe conflicts with intense pain, I realized the assurance, "My
grace is sufficient for you." At times when it seemed that I could not
endure the pain, when unable to sleep, I looked to Jesus by faith, and His
presence was with me, every shade of darkness rolled away, a hallowed
light
enshrouded me, the very room was filled with the light of His divine
presence.[32]
The room was filled with light, a most beautiful, soft, azure light, and I
seemed to be in the arms of heavenly beings. This peculiar light I have
experienced in the past in times of special blessing, but this time it was
more distinct, more impressive, and I felt such peace, peace so full and
abundant no words can express it. I raised myself into a sitting posture,
and I saw that I was surrounded by a bright cloud, white as snow, the
edges
of which were tinged with a deep pink. The softest, sweetest music was
filling the air, and I recognized the music as the singing of the angels.
Then a Voice spoke to me, saying: "Fear
42
not; I am your Saviour. Holy angels are all about you."[33]
The language used by the prophets to describe these encounters leads us to
conclude that it is not always possible for the prophet to know if what he
is experiencing is a real presence or a vision. The apostle Paul's
experience was similar: "I know a man in Christ who fourteen years ago was
caught up to the third heaven. Whether it was in the body or out of the
body
I do not know-God knows. And I know that this man-whether in the body or
apart from the body I do not know, but God knows-was caught up to
Paradise.
He heard inexpressible things, things that man is not permitted to tell"
(2
Corinthians 12:24). Whether the prophet experienced a real presence or
perceived that presence as part of a vision, the im****tant thing is that
either way the divine presence leaves an indelible mark on the prophetic
experience.
The Angels as Representatives of Divinity
Although the angels are not divine beings, on many occasions they have
been
sent by God with messages for humanity. Humans, faced with such holy and
majestic beings, exhibit similar symptoms of astonishment, reverence, and
feelings of unworthiness.
The Bible describes numerous visits of angels to earth. At the moment,
however, we are particularly interested in analyzing the presence of
angels
sent with messages from God to His servants, the prophets.
Daniel's experience in the Old Testament and the apostle John's in the New
Testament are particularly illustrative.
43
Daniel never got over his astonishment at seeing the angel Gabriel at his
side. From the prophet's description, it seems that this encounter was not
part of a vision, but a real presence: "And I heard a man's voice from the
Ulai calling, 'Gabriel, tell this man the meaning of the vision.' As he
came
near the place where I was standing, I was terrified and fell prostrate.
'Son of man,' he said to me, 'understand that the vision concerns the time
of the end.' While he was speaking to me, I was in a deep sleep, with my
face to the ground. Then he touched me and raised me to my feet. . . .
While
I was still in prayer, Gabriel, the man I had seen in the earlier vision,
came to me in swift flight about the time of the evening sacrifice. He
instructed me and said to me, 'Daniel, I have now come to give you insight
and understanding'" (Daniel 8:16-18; 9:21, 22).
The astonishment and subsequent reaction of the prophet Daniel are easily
understood. The presence of a celestial being is not common. The arrival
of
an angelic being flying in the heavens and materializing at the side of
God's servant, even when appearing in human form, produces an emotional
impact difficult for even the prophet himself to explain. Daniel
apparently
faints when faced with the angelic presence (Daniel 8:18; 10:8-20).
The case of the apostle John is similar. When recording his visions, the
apostle seems to behave calmly in telling us that they are "The revelation
of Jesus Christ, which God gave him. . . . And he made it known by sending
his angel to his servant John" (Rev. 1:1). In reality, however, when the
encounter took place with the angel, the servant of God experienced such
an
emotional shock that his natural reaction was to prostrate himself to
wor****p the celestial messenger
44
by his side (Rev.19:10; 22:8, 9).
Ellen White also experienced the presence of angels in her prophetic
ministry. On several occasions she referred to the celestial
representative
who visited her, calling him "my Instructor." Here are some of her
testimonies:
I have received your letter, in which you inquire what is meant by the
words
"I," "We," and so on, in my testimonies. In my work, I am connected with
my
helpers, and I am also connected and in close touch with my Instructor and
other heavenly intelligences. Those who are called of God should be in
touch
with him through the operation of his Holy Spirit, that they may be taught
by him.[34]
[While sailing from Australia to the United States] I was visited by the
angel of the Lord on the boat, and instruction was given me, which I do
not
yet dare to speak. I will sometime give the whole history of my experience
on the boat. It is so solemn, so sacred a matter that I do not feel like
talking about it.[35]
Terrible as was the representation that passed before me, that which
impressed itself most vividly upon my mind was the instruction given me in
connection with it. The angel that stood by my side declared that God's
supreme ruler****p, and the sacredness of His law, must be revealed to
those
who persistently refuse to render obedience to the King of kings. Those
who
choose to remain disloyal, must
45
be visited in mercy with judgments, in order that, if possible, they may
be
aroused to a realization of the sinfulness of their course.[36]
The presence of an angelic being with an im****tant, solemn, or urgent
message, reconfirms the faith of God's servants of the heavenly origin of
that message, and it offers the individuals to whom it is directed
additional proof of its im****tance.
The Divine Presence In Visions And Prophetic Dreams
Although not as spectacular as a real and visible visit by a divine or
angelic Being, the divine Presence is also manifested in the prophet's
life
through visions. Although we do not fully understand the exact process by
which the Spirit communicates a message, the prophetic experience helps
us,
at least partially, to comprehend the process. Apparently, the five senses
with which human beings perceive images, sounds, smells, tastes, or
sensations in real life, are also used by the prophet to perceive the
various aspects of a divine communication. Hearing and sight seem to be
the
main media. The prophet sees and hears images and sounds. However,
comparing
his perceptions with our own leads us to conclude that the visions are
apparently more like a dream than reality. In a dream we see and hear not
with real sight or hearing but through the subconscious. In the case of
the
prophet, although he may be awake and conscious at the moment of receiving
a
vision, he immediately loses the sense of his actual real surroundings. He
is given access to systems of information and perception apparently
unknown
to
46
human beings in general. If God uses the conscious, unconscious, or
subconscious mind, we do not know. What we do know is that when the
prophet
returns to the real world, he is totally aware of having experienced the
divine presence.
It would be foolish on our behalf to deny the reality of this
communication
solely on the basis of not fully understanding it. At the moment of
writing
these lines, I am flying on a transcontinental trip. I am using a ****table
computer to take advantage of the several hours of flight time. This same
computer, with the right connections and in the right place, gives me
access
to world-wide systems of communication such as the Internet that allow me
to
send, in seconds, a message to the other side of the world. I would be the
first to admit that I do not fully understand the process. However, when I
receive the answer to my message in minutes, I have to accept that,
although
I do not fully understand the process, the communication system works in
surprising ways, almost magically for me, since I am not an expert in
electronic systems.
To tell the truth, at this precise moment I am surrounded by systems of
communication that I cannot explain. A cellular telephone is located in
the
back of the seat in front of me on the airplane. By simply passing a
magnetic card though a slot, that small apparatus allows me to hear a
familiar voice. I don't know exactly how it gets here, but I am happy it
works the way it does. The television on the plane offers news, earphones
allow me to hear the voices of those appearing on the screen, and I can
even
hear the pilot's voice in contact with the air controllers in the tower.
All
these systems of information and communication are apt illustrations of
the
divine communication systems. I do not fully understand
47
them, but that does not deprive me from accepting them and recognizing the
benefits they offer me.
Something similar happens in divine communication to the prophet. Although
not even the servant of God is able to explain fully the experience in
which
he is involved, and consequently we are even less able to comprehend it,
the
conviction that the divine presence has been manifested; that His voice
has
spoken, is fully certain in his mind.
Supernatural Phenomena That Accompany A Vision
Sometimes the Lord sees fit to manifest His presence through events of a
supernatural order that accompany the prophet when in vision. Probably,
the
most spectacular of these phenomena is the absence of breathing in the
prophet's physical activity. We all know that a human body cannot survive
without oxygen for more than a few minutes. The organs of the body,
especially the brain, require the presence of this vital element. Without
it, the brain will suffer irreversible damage within a short time.
Nevertheless, in the prophetic experience of Ellen White, believers as
well
as nonbelievers had more than one op****tunity to observe that in some of
her
public visions, she did not breathe. There was no indication of breath, no
inhalation or exhalation, no movement of her chest. No va**** clouded a
mirror held in front of her mouth, and a burning candle placed next to her
lips did not flicker.
J. N. Loughborough, a pioneer of the Adventist movement, gathered a
significant number of testimonies, among them confirmation by several
doctors, that attest to this phenomenon.[37] Another pioneer, D. T.
Bordeau,
who originally
48
doubted the origin of the visions, declared that when he witnessed this
phenomenon personally and noted the total absence of breathing, it was
enough proof to confirm the divine origin of the messages. Here is his
personal testimony:
June 28, 1857, I saw Sister Ellen G. White in vision for the first time. I
was an unbeliever in the visions; but one cir***stance among others that I
might mention convinced me that her visions were of God. To satisfy my
mind
as to whether she breathed or not, I first put my hand on her chest
sufficiently long to know that there was no more heaving of the lungs than
there would have been had she been a corpse. I then took my hand and
placed
it over her mouth, pinching her nostrils between by thumb and forefinger,
so
that it was impossible for her to exhale or inhale air, even if she had
desired to do so. I held her thus with my hand about ten minutes, long
enough for her to suffocate under ordinary cir***stances; she was not in
the
least affected by this ordeal. Since witnessing this wonderful phenomenon,
I
have not once been inclined to doubt the divine origin of her
visions."[38]
Supernatural phenomena such as those just mentioned and others, such as
total loss of physical strength, or the momentary acquisition of
exceptional
strength, do not represent the most im****tant elements of the prophetic
experience, but they are additional evidences that a superior Being or
superhuman element is behind the event. The prophet herself offers in her
personal testimony the reasons for this
49
type of manifestation of the divine presence:
Some of the instruction found in these pages was given under cir***stances
so remarkable as to evidence the wonderworking power of God in behalf of
His
truth. Sometimes while I was in vision, my friends would approach me, and
exclaim, "Why, she does not breathe!" Placing a mirror before my lips,
they
found that no moisture gathered on the glass. It was while there was no
sign
of any breathing that I kept talking of the things that were being
presented
before me. These messages were thus given to substantiate the faith of
all,
that in these last days we might have confidence in the Spirit of
Prophecy.[39]
Some believers do not need to depend on events like this to accept a
message
coming from God. Others, however, may need much more than a supernatural
phenomenon to believe. In this case, peculiar to the Adventist movement,
God
considered it op****tune to surround the prophetic experience with events
of
special characteristics that confirmed the faith of the believers of the
time. Those of us who live several decades after the time of these events
can depend on the personal testimonies of these believers. They were
surely
as sincere and honest as we ourselves when they built and confirmed their
faith in the prophetic gift step by step, and accepted these signs as
evidence of the divine Presence with His people.
The Divine Presence in the Prophetic Message
However, on many occasions the prophetic visions and
50
dreams are not accompanied by visible or audible signs of the divine
Presence. In these cases, the only sign or identity of the divine origin
of
the communication is found in the message itself. In other words, the
divine
Presence is manifested in the very characteristics of the message the
prophet is communicating.
As if placed in a "time machine," prophets are taken to the remote past,
or
trans****ted to the distant future. With relation****p to the past, they
obtain information never seen by archaeologists, geologists, or
paleontologists. With relation****p to the future, they offer information
that the years or the centuries will eventually prove to be accurate. They
have access to places and beings in the universe that are totally unknown,
even to modern space scientists. As far as human history is concerned,
they
are witnesses to events that historians have not recorded. In relation to
the secret lives of individuals, they have access to situations and
cir***stances known only to the people involved.
The last point mentioned in the previous paragraph, the communication to
the
prophet of events and cir***stances that individuals keep secret, contains
the essence of the divine Presence that makes that particular message
something superhuman or supernatural. Hundreds of letters sent by Ellen
White during seventy years of prophetic ministry contained this component
that always caused astonishment and surprise to those involved. It is this
ingredient that produced changes and reformation in the honest and sincere
of heart, and that even the most rebellious had to accept as of divine
origin because of the accuracy and truthfulness of the declarations
referring to the deepest secrets of their lives.
Imagine for a moment the emotion-and probably the
51
anxiety-of receiving a letter from a prophet that began like this:
In the last vision given me your case was presented before me. I have been
waiting to see if you had a tender, sensitive, or a seared, conscience. I
have had the following written out for a long time but have thought I
would
wait till you made some move yourself. I was shown that you have not lived
up to the light. You have departed far from the light. The Lord has been
following you with reproofs and counsel to preserve you from ruining your
own soul and bringing a reproach upon His cause. I was shown that you have
been retrograding rather than advancing and growing in grace and the
knowledge of truth.[40]
In many cases, the messages were more specific. Secret sins were revealed
by
God and communicated by the prophet to the person or persons involved.
Undoubtedly, God's purpose in revealing these cir***stances was to give
the
individuals an op****tunity to repent, to change their ways, and through
the
grace of God, begin a new spiritual life.
But there was an additional reason for revealing and communicating the
secret problems of individuals-to serve as advice and admonition to others
involved in the same cir***stances. Paul declares that many of these
revelations are "for our admonition" (1 Corinthians 10:11). Ellen White
corroborates the biblical exhortation, stating:
If one is reproved for a special wrong, brethren
52
and sisters should carefully examine themselves to see wherein they have
failed and wherein they have been guilty of the same sin. . . . Many are
dealing falsely with their own souls and are in a great deception in
regard
to their true condition before God. He employs ways and means to best
serve
His purpose and to prove what is in the hearts of His professed followers.
He makes plain the wrongs of some that others may thus be warned and fear
and shun those errors. . . .
In a view given me about twenty years ago, I was then directed to bring
out
general principles, in speaking and in writing, and at the same time
specify
the dangers, errors, and sins of some individuals, that all might be
warned,
reproved, and counseled. I saw that all should search their own hearts and
lives closely to see if they had not made the same mistakes for which
others
were corrected and if the warnings given for others did not apply to their
own cases. If so, they should feel that the counsel and reproofs were
given
especially for them and should make as practical an application of them as
though they were especially addressed to themselves.[41]
As the apostle declares, the messages of divine origin are given "for
teaching, rebuking, correcting and training in righteousness" (2 Timothy
3:16). Although accepting that correction is not an easy decision, those
who
do accept it receive the blessing of being guided directly by the Lord by
means of His prophetic word. What an extraordinary reason to be grateful!
Just think: the Lord is so concerned for a single
53
soul that He takes the time to send special revelations to His servants to
liberate them from going down the road toward perdition! To think that He
has done it to prevent me from going down that road and to admonish me,
personally!
Conclusion
The divine Presence with the prophet is manifested not only when the
visions
are accompanied by extraordinary or supernatural phenomena. Neither is an
angelic or divine appearance necessary to confirm the origin of the
messages. The sincere and humble believer will accept the messages
themselves as the strongest evidence of divine love for the human race and
of the extraordinary effort that God makes so that all men may be saved
and
come to the knowledge of the truth (1 Timothy 2:4).
Chapter 4-Human History
In the previous chapter we analyzed the special cir***stances that
surround
the prophet when visited by a divine or angelic presence. Visions,
prophetic
dreams, or the real presence of a celestial being, as happens in
theophanies, surround the prophet with an almost supernatural halo. For
the
sincere believer, the visionary experience is sufficient evidence,
especially when accompanied by phenomena inexplicable to the human mind,
such as foreseeing the future or revealing secret conditions. He is more
than ready to accept these messages as coming from God.
But in the inspired writings there are also narratives, biographies, and
literary segments that are not the direct result of a vision or prophetic
dream. Even the most classic examples of visionary activity, such as those
re****ted in the books of Ezekiel or Daniel, contain historical or
narrative
****tions for which the prophet did not depend for information on a vision
or
an angelic encounter. Are these records less inspired than the visions?
Are
there degrees of inspiration in the Scriptures? Our answer to these
questions, based on the biblical record itself, is categorically No. "All
Scripture
56
is inspired by God," Paul says, referring to the inspired writings (2
Timothy 3:16). Peter says "but men spoke from God as they were carried
along
by the Holy Spirit" (2 Peter 1:21). None of these servants of God ever
suggest that some parts of the sacred writings are less inspired than
others, or that the prophet, when speaking on God's behalf, on some
occasions could make the message less inspired than on others. Both
apostles
assert that all that the prophets speak on behalf of God is inspired.
There are no degrees or levels of inspiration or revelation in the
prophetic
writings. Rather, when we examine the prophetic writings we see various
"models" or ways that Divinity uses to inspire the prophet. The apostle
expresses it well, "In the past God spoke to our forefathers through the
prophets at many times and in various ways, but in these last days he has
spoken to us by his Son" (Hebrews 1:1, 2). To understand the dynamics of
inspiration and divine revelation, we must try to discover these "various
ways" that God has spoken to the prophets.
In this chapter we will analyze two modes or systems of inspiration and
revelation found in the Scriptures and the writings of Ellen White: (1)
the
eyewitness model, in which the prophet acts as an eyewitness of the events
being related, and (2) the historical model, in which the prophet acts as
an
historian.
The Story of an Eyewitness
Sometimes God inspires the prophets to describe events or cir***stances
that
they themselves have witnessed. The classic example in the Scriptures is
the
experience of the apostle John. His first epistle to the churches begins
by
saying:
57
"That which was from the beginning, which we have heard, which we have
seen
with our eyes, which we have looked at and our hands have touched-this we
proclaim concerning the Word of life. . . . We proclaim to you what we
have
seen and heard" (1 John 1:1-3).
John, along with the other disciples, participated in the events of
Christ's
ministry, His death on the cross, and His resurrection and ascension. He
had
the op****tunity to witness gleams of glory at the transfiguration and to
be
astonished by the miracles, healings, and resurrections from the dead. He
saw the angels sustaining his beloved Lord in the garden of Gethsemane and
guarding the empty sepulcher. As far as these events are concerned, the
apostle had no need of a vision to know their history, because he himself
had been part of that history.
However, the apostle John, as well as Matthew-the two disciples of the
Lord
who wrote Gospels-did need divine revelation to interpret the events they
witnessed. It would not have been possible for the apostle John to
perceive,
behind the Teacher they followed, the eternal Son of God "Through (whom)
all
things were made" (John 1:13), if it had not been for a divine revelation.
The same is true of Peter. He could not have recognized in Jesus "the
Christ, the Son of the living God" if it had not been for the fact that,
as
Jesus told him: "this was not revealed to you by man, but by my Father in
heaven" (Matt. 16:16, 17).
As in the rest of the Scriptures, the personal testimony of the prophet or
of the apostle is guided by the divine presence in his mind, not only to
help him remember accurately what he saw as an eyewitness but to help him
interpret the events correctly.
58
Witness to the Great Acts of God
The Scriptures are a kind of a heroic epic poem, in which the great acts
of
God related to the plan of salvation are intermingled with human history.
In
describing those events, the divine and human instruments are combined.
God
inspires the prophet to participate in the history of the plan of
redemption, and then supplies, through visions and dreams, the information
the prophet lacks. When the chosen messenger is part of the historical
events, the Spirit inspires and encourages him to relate his eyewitness
testimony.
Moses is a classic Old Testament example. For the most part, the books of
the Pentateuch-the first five books of the Bible-describe human history.
Nevertheless, it is history that relates the great acts of God. Moses, of
course, needed special revelation to write the first chapters of Genesis
dealing with the creation of the earth and of humanity. Those who attempt
to
find a human explanation for divine inspiration conclude that the biblical
authors depended on other sources such as oral traditions, legends, or
theories popular in their times. If, however, Moses depended on the common
traditions or theories of his day about these origins, then the story of
Creation would have been very different. It is true that the leader of
Israel could have received certain oral traditions passed down from
generation to generation from his Hebrew ancestors, starting with Adam
himself. On the other hand, the attention and dedication to detail that
the
Lord revealed to His servant in matters such as the construction of the
tabernacle, or the dietary and sanitary laws, assure us that God must have
wanted the history of Creation recorded in the most perfect and detailed
way. It is possible that some
59
day modern science will verify and accept the biblical account and discard
evolutionary theories. But even if that does not happen, we may be assured
that the redeemed will be able to affirm the truthfulness of the first
chapters of Genesis. That story is a prophetic revelation, and the
prophetic
word is "more certain" (2 Peter 1:19) than any other source of human
knowledge, simply because it originates from divine knowledge.
The book of Exodus is a different matter. There the inspirational "model"
is
different. Moses did not need visions and dreams to relate the history of
the Exodus. He himself was part of it. In this case, God inspired the
prophet and leader of Israel to relate his own eyewitness account.
Nevertheless, this personal testimony is also unique, because the
description of historical events is consistently intertwined with divine
intervention. That intervention is sometimes a direct presence, sometimes
a
voice that directs and commands, at other times a symbolic presence, such
as
the cloud by day or the pillar of fire by night. Moses' eyewitness account
combines with divine intervention to make this a unique type of history,
because it is the history of the saving acts of God.
The books of Moses are not an exception in the Old Testament. Several
others, such as Joshua, Ezra, and Nehemiah, come down to us as result of
the
personal testimony of their authors. Other prophets, such as Isaiah,
Jeremiah, or Daniel, combine their personal experiences with the visions
revealed to them by the Spirit.
Eyewitness To The Birth Of The Last Church
The eyewitness pattern was also used by Ellen White
60
to describe historical events related to the Adventist movement. In some
of
her biographical works,[42] her emotions and feelings about personally
participating in the events and cir***stances that form the history of
this
religious movement, come through clearly. You can feel the excitement of
the
imminence of the date of the anticipated appearance of the Lord in her
story; the immense discouragement suffered as a result of the Great
Disappointment; the anxiety to discover the truth in the Word of God, and
the joy of receiving answers to questions through the visions. In a manner
similar to the history of God's people in the past, this epic poem also
combines human and divine elements. The prophet's testimony mingles with
the
intervention of the Spirit. It is human history, but a history
incor****ated
into the great acts of God.
For that reason, the Lord surely inspired His messenger to give her
personal
testimony. Just as biblical history reaffirms us in the faith and
conviction
of divine guidance, the history of the Adventist movement, recounted by an
eyewitness to the events, reaffirms the conviction that God was guiding
this
group of believers. He had a purpose for them-the mission of transforming
them into a vast world movement to announce the truths of the three
angel's
message to every nation, tribe, language, and people. The certainty of
divine guidance in our past history is so strong that this eyewitness can
assert:
In reviewing our past history, having traveled over every step of advance
to
our present standing, I can say, Praise God! As I see what the Lord has
wrought, I am filled with astonishment, and with
61
confidence in Christ as leader. We have nothing to fear for the future,
except as we shall forget the way the Lord has led us, and His teaching in
our past history.[43]
Prophets as Historians
The second mode or model of revelation and inspiration we will analyze in
this chapter is the historical model. In this case, God inspires prophets
to
search for historical records, oral or written, and guides them in making
the correct selection. The prime example in the Scriptures is the Gospel
of
Luke, often designated the "Lucan model" of inspiration.
Luke clearly states that his writings are not the result of visions or
prophetic dreams, but of an investigation:
Many have undertaken to draw up an account of the things that have been
fulfilled among us, just as they were handed down to us by those who from
the first were eyewitnesses and servants of the word. Therefore, since I
myself have carefully investigated everything from the beginning, it
seemed
good also to me to write an orderly account for you, most excellent
Theophilus, so that you may know the certainty of the things you have been
taught. (Luke 1:1-4).
Luke's Gospel is not the only example of the historical model of
inspiration
found in the Bible. In the Old Testament there are several historical
books,
Kings and Chronicles for example, that also claim that their information
came from
62
historical do***ents and records. In the New Testament, the book of Acts
is
a combination of the historical and eyewitness models. The first part of
the
book is a historical summary by Luke dealing with the beginnings of the
apostolic church. The second part of the book is the same author's
eyewitness re****ts as part of Paul's evangelistic team.
Ellen White was also inspired by the Spirit to use the historical model in
some of her books. She used various historical references from
non-religious
authors, especially in her works targeted to the general public. How
should
we understand these references from non-inspired historians when they form
part of the text of an inspired book?
Noninspired References in Inspired Writings
It is difficult for some believers to understand why a prophet who
receives
a message from God needs to quote other authors to communicate that
message.
In the latter section of chapter two, we made reference to the fact that
the
prophets use their own human language to communicate the divine message.
"It
is not the words of the Bible that are inspired, but the men that were
inspired."[44] The prophet appeals to all types of expressions, do***ents,
indexes, and even the reminiscences of other witnesses, to communicate the
message received. On occasion, the servants of God look for historical
references to corroborate or to ratify what has been shown them in vision.
On other occasions, they do so to do***ent dates or cir***stances related
to
the history being described. In every case, however, the messenger is
impressed by the Spirit and inspired to seek the correct information. The
im****tant difference between a general historian and a prophetic historian
is that the Holy Spirit guides
63
the prophets' procedures by helping them to select the material that
allows
them to describe exactly what God wishes to communicate.
Let us look at the personal testimony of a prophet who experienced these
very cir***stances, including the need to find the appropriate words and
historical references, the need to accurately transmit what she saw and
the
message that had been communicated:
As the Spirit of God has opened to my mind the great truths of His word,
and
the scenes of the past and the future, I have been bidden to make known to
others that which has thus been revealed-to trace the history of the
controversy in past ages, and especially so to present it as to shed a
light
on the fast-approaching struggle of the future. In pursuance of this
purpose, I have endeavored to select and group together events in the
history of the church in such a manner as to trace the unfolding of the
great testing truths. . . .
The great events which have marked the progress of reform in past ages are
matters of history, well known and universally acknowledged. . . . In some
cases where a historian has so grouped together events as to afford, in
brief, a comprehensive view of the subject, or has summarized details in a
convenient manner, his words have been quoted; but in some instances no
specific credit has been given, since the quotations are not given for the
purpose of citing that writer as authority, but because his statement
affords a ready
64
and forcible presentation of the subject.[45]
However, in spite of the explanations and reasons given by the prophet
herself for using historical references, some believers still ask: "Does
that mean that the quotations from the secular historians become inspired
when they are used by a prophet?" The truth of the matter is that the
statements of a secular historian do not pass through some "alchemistic"
process, nor do phrases written by a non-inspired author become inspired
as
if by magic. Remember that the words used by the prophets themselves do
not
go through such a transformation process. We repeat: "It is not the words
of
the Bible that are inspired, but the men that were inspired." The words
are
still human words. What actually happens is that God inspires the prophet
to
look for and select the historical references. Then these statements,
together with the prophets' own words, communicate an inspired or revealed
message by God to His servant. That message, notwithstanding, is
communicated in human words, paragraphs, and phraseology.
In fact, this is one of the most im****tant points in understanding the
entire process of divine-human communication. It may also be the most
difficult to comprehend and accept. This combination of divine and human
elements seems to exceed our capacity for understanding. However, unless
we
keep in mind the fact that the message is divine, but the language used by
the prophet is human, it will always be difficult to understand and accept
that a prophet may use different sources, or literary and historical
materials, to give final form to the message received from God.
65
Conclusion
Ultimately, acceptance of the divine message is a matter of faith and
trust;
trust in the fact that God has spoken through the prophets; trust in the
fact that the Spirit has guided His servants to correctly select the words
and references used; trust in the fact that He has directed their memory,
or
the memory of other witnesses, to relate the facts as they happened, and,
ultimately, trust to accept the fact that these writings, with their human
language and characteristics, are the message of God for us.
Chapter 5-Divine Counsel
The Scriptures clearly indicate God's objective in sending prophetic
messages: "All Scripture is God-breathed and is useful for teaching,
rebuking, correcting and training in righteousness" (2 Timothy 3:16, 17).
Of
all these worthy divine purposes, it seems that the most difficult for
human
beings to accept is correction. It is, nevertheless, one of the most
necessary. Since the entrance of sin, the human mind has been limited in
its
ability to perfectly discern between good and evil, truth and error;
between
what is correct and what is not. Even after experiencing the new birth,
believers still need the divine Corrector for each step on the road to
eternal life.
Correction and Counsel in the Old Testament
In Old Testament times, prophets generally transmitted the divine message
directly. God's servants were instructed to confront erring persons,
whether
kings or common citizens, the high priest or a member of the congregation.
On occasion, the correction encompassed all of God's people, or at least a
majority who were on the road toward apostasy.
68
On other occasions, the recipient of God's message was a pagan nation or
an
impenitent city. The message to Nineveh, transmitted by the wandering and
elusive prophet Jonah, is a good illustration of the mercy of God toward
sinners. Jonah criss-crossed the entire city on foot to proclaim a warning
message that, hearkened to and accepted by its inhabitants, saved the city
from sure destruction.
Oral and Written Messages
Although we may not understand precisely the process and cir***stances
that
influenced the preparation of the prophetic writings of the Old Testament,
it seems that in most cases oral transmission preceded written
communication. The illustration we have just used is a good example. Jonah
transmitted the divine message orally to the city of Nineveh. At a later
date it was written down and included in the prophetic writings. The same
thing happened in the case of Moses. When this great prophet and leader
was
called to act as God's messenger, he personally transmitted God's orders
to
Pharaoh to free His people in the Egyptian ruler's palace itself. Later
they
were recorded in the narrative of the Exodus. When Jehovah invited His
servant to ascend Mt. Sinai to receive the laws and counsel for the
people,
all the instructions, except for the Ten Commandments, were first shared
orally with the people, then later in written form. The biblical record
states that "When Moses went and told the people all the Lord's words and
laws . . . Moses then wrote down everything the Lord had said . . . Then
he
took the Book of the Covenant and read it to the people" (Exodus 24:3, 4,
7).
God's reason for requiring His servants to write the messages is also
recorded in the prophetic writings:
69
So Moses wrote down this law and gave it to the priests, the sons of Levi,
who carried the ark of the covenant of the Lord, and to all the elders of
Israel. Then Moses commanded them: 'At the end of every seven years, in
the
year for canceling debts, during the Feast of Tabernacles, when all Israel
comes to appear before the Lord your God at the place he will choose, you
shall read this law before them in their hearing. . . so they can listen
and
learn to fear the Lord your God and follow carefully all the words of this
law. Their children, who do not know this law, must hear it and learn to
fear the Lord your God' (Deuteronomy 31:9-13).
Future generations should hear the divine counsel, without waiting for a
repetition of the powerful and supernatural manifestations that
accompanied
the initial communication on Mt. Sinai. The written counsel fulfilled the
function of conveying the will of God to the people in general and to
individuals in particular. The written message was just as much the
message
of God as was His initial oral communication.
Human beings, however, are prone to give less im****tance to a written
message than to a dynamic manifestation of divine presence. With the
passage
of time, the written message-the book of the law-lost its im****tance for
both leaders and followers. Eventually it was lost, and no one knew what
happened to it. The discovery of the book of the law in Josiah's time
produced a major revival and reformation.[46] This event demonstrated that
written communication,
70
when accorded its rightful place by faithful leaders and accepted by those
willing to recognize their errors, produces the same results as a direct
manifestation of the divine presence, or the personal intervention of a
prophet.
However, when the leaders, or the people, are not willing to listen to
divine correction, God's message will be rejected, whether transmitted
personally by the prophet or through written communication. During the
time
of Jehoiakim, the wicked son of the faithful king Josiah who had produced
the great revival, the prophet Jeremiah communicated God's messages until
he
was prohibited from speaking. When that happened, God ordered him to write
the reprimands in a scroll and read them before the people. Using the
services of a scribe, Jeremiah obeyed the order, but the wicked king
burned
the book. Even a second roll containing the divine counsel was
rejected.[47]
Divine Counsel In The New Testament
The first prophet of New Testament times is John the Baptist, the servant
chosen by Heaven to prepare the way for the Lord. John arrived with his
message of repentance and shared it with the people in oral form. There is
no evidence that he ever wrote out his messages. Then, "when the time had
fully come," Jesus, the maximum revelation of God, arrived. His message
surprised and shook the society of His day. Thousands met to listen to His
sermons. Hundreds followed Him wherever He went. Like John the Baptist,
Jesus left no written record of His miracles, sermons, or instructions.
Nevertheless, divine wisdom inspired the evangelists to record the history
of the birth of Jesus and the events of Calvary, of His perfect life and
undeserved death, of His
71
teachings and actions. Every new generation should know the facts about
redemption, so they may surrender their lives to the Saviour and receive
His
pardoning grace.
Heaven uses both means to communicate the message, orally for the
generation
privileged to experience the presence of God's messenger and in written
form
for those who will appear later. Both forms are inspired; both fulfill the
divine purpose of "teaching . . . reproving . . . correcting . . .
instructing" (2 Timothy 3:16).
The Apostolic Letters
With the growth of the church and its expansion to regions and territories
outside Palestine, it was necessary for the apostles to choose a means of
communication that allowed them to transmit the instruction, counsel-and
often correction-to the churches and their leaders. The apostolic letters
fulfilled that function. Like any other letter, these epistles contain
names, addresses, greetings, farewells, and even common requests that, of
course, required no special revelation from God.[48] Nevertheless, in
contrast to ordinary letters, these missives contain divine instruction
because they are produced by minds inspired by the Spirit of God.
The apostolic letters allow us to analyze yet another form or model the
Holy
Spirit uses to deliver the divine counsel. We might call it the
"epistolary"
model of inspiration. The apostles, as messengers of God and leaders of
the
church, were inspired and impressed by the Holy Spirit to write epistles
that, besides greetings and requests, contained divine counsel for the
church in general or for congregations or for individuals in particular.
This analysis of the apostolic letters can also help us
72
understand the purpose and place of thousands of letters written by a
modern
prophet. The letters of Ellen White arrived in the hands of hundreds of
believers and leaders of the church who were facing particular situations
and needed counsel and instruction. Can these letters also offer counsel
and
correction to those of us who are not their initial recipients? Are the
letters of a prophet just as inspired as his visions?
The First Letter To The Corinthians: A Case Study
The first letter to the Corinthians, written by the apostle Paul, contains
almost all the necessary elements to understand how the epistolary model
of
inspiration works. First of all, this letter is a reflection of the
feelings
of a pastor concerned about his flock. The church in Corinth, founded by
Paul, was passing through difficult times. There were problems of
divisions
among the believers. There were serious moral sins being tolerated in the
church. There was the use and indiscriminate abuse of spiritual gifts and,
in short, problems similar to those that other communities of believers
have
faced in the past and continue to confront today.
Although the apostle might have received special revelations informing him
about the problems in Corinth, in this specific cir***stance it was a
family
of believers, members of the church itself, who brought the information:
"My
brothers, some from Chloe's household have informed me that there are
quarrels among you" (1 Corinthians 1:11). In this case, the information
arrived by "natural," rather than supernatural means. As we stated in a
previous chapter, when a secret cir***stance, known
73
only to those involved, is revealed to the prophet, the message
immediately
takes on a kind of mysterious supernatural "halo." It is not always like
that, however. The prophet may receive information from various sources
without that fact weakening in any way the im****tance of the message that
may arrive as a result of that information. In the time of Ellen White,
some
recipients of counsel or correction accused the messenger of having
obtained
the information from her husband, her son, or from some other leader and
not
directly from heaven. They apparently felt that if the message was not
surrounded by that supernatural "halo," the prophet was not dependent on
God
for an inspired message. They confused the source of the information with
the Source of the message.[49] The first letter to the Corinthians shows
us
clearly that the information does not have come to the prophet through
supernatural means to make it im****tant. What is im****tant is the message
that results from the information received and the capacity of the
recipients to accept and acknowledge the counsel.
The Authority of a Letter
A second aspect that stands out in the epistle to the Corinthians is the
issue of the authority of a prophetic letter. There is a definite emphasis
on the part of the apostle to confirm that the counsel contained in the
letter is the result of the teaching and orientation of the Spirit, and
not
his own wisdom. In fact, any argument that could be used to weaken or to
destroy the im****tance of the letter's contents is analyzed by the apostle
and discarded as anathema. If anyone would question Paul's capacity to
give
counsel, the answer
74
of the Lord's servant was: "But God chose the foolish things of the world
to
shame the wise; God chose the weak things of the world to shame the
strong.
He chose the lowly things of this world and the despised things-and the
things that are not-to nullify the things that are, so that no one may
boast
before him" (1:27-29). There is no doubt, therefore, that the im****tance
of
the letter was not based on the human instrument that wrote it, but on the
message it contained.
If yet another believer was to doubt Paul's authority to give counsel,
Paul's answer was: "My message and my preaching were not with wise and
persuasive words, but with a demonstration of the Spirit's power, so that
your faith might not rest on men's wisdom, but on God's power. . . . This
is
what we speak, not in words taught us by human wisdom but in words taught
by
the Spirit, expressing spiritual truths in spiritual words" (2:4, 5, 13).
Clearly, the opinions expressed in the letter, although they were
communicated by Paul in his characteristic language, cannot be considered
his opinions but those of the Spirit.
"Only a Letter"
In our day believers have also appeared expressing similar objections
regarding the modern prophet. "Can Ellen White express theological
opinions
if she was not trained in theology?" some ask. "Her opinions regarding
health must have depended on the specialists of her time, since she had no
medical training," others say. These objections may be discarded out of
hand
if the believer accepts the postulate that the prophet has another Source
of
information-the Holy Spirit. In fact, this contem****ary prophet does not
need to be a theologian to transmit true theological information. Nor
75
does she need to be a doctor to communicate correct health counsel. She
does
not need to be a teacher to offer correct counsel regarding teaching
methods
or orientation. The prophet has access to a different source of
information
that we describe as the "testimony of Jesus" or the gift of prophecy and
therefore does not need any of these things.
In her own day, Ellen White received objections to the authority of her
writings, especially her letters. The comment, "it's only a letter," was
often heard. The answer was not long in coming:
When I went to Colorado I was so burdened for you that, in my weakness, I
wrote many pages to be read at your camp meeting. Weak and trembling, I
arose at three o'clock in the morning to write to you. God was speaking
through clay. You might say that this communication was only a letter.
Yes,
it was a letter, but prompted by the Spirit of God, to bring before your
minds things that had been shown me. In these letters which I write, in
the
testimonies I bear, I am presenting to you that which the Lord has
presented
to me.[50]
This epistolary model of inspiration and revelation may seem to resemble
the
letters that we ourselves write regularly; but it is different. The
notable
difference is that the letters written by a prophet come from a mind
inspired by the Spirit of God. Their counsel and orientation may well be
blended with greetings, requests, and even the common matters that usually
appear in a letter. The counsel in the letter, however, is not
commonplace.
It is divine counsel received
76
through a unique model of inspiration-the epistolary model.
Divine Counsel
The first letter to the Corinthians also allows us to analyze the form in
which we receive the divine counsel. Chapter seven of 1 Corinthians is an
excellent example. The apostle analyzes various aspects of family
relation****ps and answers some written questions he had received (v. 1).
What stands out in this chapter with reference to the topic we are
analyzing
is that the Lord's servant has two means or ways of getting God's counsel
to
the churches. The first is when the apostle has a definite revelation or
command from the Lord. The second is when the Spirit inspires him to give
his own counsel. Both forms intermingle as the various topics unfold. At
the
beginning of the chapter, speaking of the marital relation****ps between
spouses, Paul asserts that he is giving counsel that is not the result of
a
direct revelation: "I say this as a concession, not as a command" (v. 6).
Next, the apostle talks about divorce and separation. In this case, he
clarifies that it is not he, but the Lord, who gives the command of
staying
together (v. 10). Nevertheless, a few lines further on, the servant of the
Lord again expresses an apparently personal counsel in referring to
husbands
who have nonbelieving wives (v. 12). This combination of apparently
personal
and special revelation counsel continues throughout the chapter. Do both
orientations have the same im****tance? Can both forms be defined as
inspired
counsel?
The apostle himself was aware of the possibility that the believers might
make a difference between that which
77
was the result of a revelation from God and what seemed to be personal
counsel. Paul clearly indicates with no hesitation that both forms are the
result of the work of the Spirit. One is the result of a revelation or
vision. The other form of divine revelation is when the Spirit impresses
and
inspires His servant to give counsel that comes from a mind inspired by
the
Spirit of God. At least twice the apostle specifies that, although the
counsel did not come through a vision or divine command, it nevertheless
comes from someone used by the Spirit to communicate His will to the
church.
Referring to young unmarried members, Paul says: "I have no command from
the
Lord, but I give a judgment as one who by the Lord's mercy is trustworthy"
(v. 25). Speaking to widows, the servant of God again gives his view with
the conviction that "I too have the Spirit of God" (v. 40).
The counsels coming from the apostle himself are just as much "divine
counsel" as those received through a vision or a prophetic dream. The only
difference is that the Spirit is using different modes of revelation and
inspiration. In this case, the prophet is inspired to act as a counselor
to
the people of God, and his mind is impressed and touched by the Spirit so
that he can give the appropriate and op****tune counsel.
"I Was Shown"
The expression, "I was shown" or similar phrases such as "I saw" or "it
was
presented to me" were used by Ellen White to refer to statements or
counsel
communicated through a vision or a prophetic dream. We find a variety of
these declarations in her writings. The overwhelming majority of her
letters, manuscripts, and even entire chapters of her books, however, do
not
contain any of these expressions.
78
Should we consider these ****tions less inspired than those that contain
the
expression "I was shown"? Of course not. That would be the same as
limiting
the Holy Spirit to the use of a single model of inspiration. It is true
that
it is more fascinating, more spectacular, when the prophet receives a
vision, especially when this takes place in public. But the Spirit can
also
inspire the prophet to use his own judgment-judgment illuminated and moved
by the Spirit who controls the mind of God's servant.
In this inspired model of prophetic guidance, the prophet acts as an
instrument of the Spirit, offering direction and orientation to the church
in various matters related to behavior, human relation****ps, lifestyle
standards, church discipline, or anything else that the Lord considers
im****tant for the well-being of the members and the final victory of the
church.
Conclusion
Divine counsel comes to believers in various ways. Sometimes a
supernatural
revelation uncovers the deeply hidden secrets of someone's life, making
them
known to the prophet. God's purpose in this is to give the person going
down
the wrong road a second chance. In other cases, a simple letter transmits
the necessary counsel to avoid an error, or to correct one that has
already
been made. The letter does not even have to be directly addressed to us
personally to have a beneficial effect on our behavior. Here is how it was
explained by Ellen White: "I was directed to bring out general principles,
in speaking and in writing, and at the same time specify the dangers,
errors, and sins of some individuals, that all might be warned, reproved,
and counseled."[51]
79
Reading an inspired book; or sometimes only a verse read during a quiet
hour
of meditation, may well wake us up in the desire to follow more closely
the
counsel, admonishment, or correction that we receive from heaven through
the
words of the prophet.
Chapter 6-Human Writings
In previous chapters we have made reference to the extraordinary
combination
of divine and human elements that takes place in communicating God's
message. Divinity uses human messengers who, though fully consecrated to
God's service, continue showing signs of the imperfections and weaknesses
that are common to all human beings. These servants of the Lord
communicate
the divine message in the only language they know, their own-a language
learned in childhood and cultivated by means of study, culture, travel,
and
reading.
An expression we analyzed previously may still be resonating in the mind
of
the reader: "It is not the words of the Bible that are inspired, but the
men
that were inspired. Inspiration acts not on the man's words or his
expressions but on the man himself, who, under the influence of the Holy
Ghost, is imbued with thoughts."[52]
Taken with all the seriousness that this declaration deserves, it means
that
expressions such as "the pen of inspiration," and "the inspired writings"
are only symbolic expressions that refer to the message the writings
communicate and not to the text itself of the prophetic declarations.
Expressions such as these
82
will continue to be used-and there is nothing wrong with that-because we
all
understand what they mean: that what we may be reading at the moment comes
from a mind inspired by the Spirit of God. Therefore, we speak of
"inspired
paragraphs" or "inspired books" or "inspired letters." Nevertheless, those
expressions, taken literally, would contradict the prophetic thought that
tells us that it is not the text, the words, or the language of a
declaration that is inspired, but the message these communicate-and that
message comes from heaven.
At this point in our study, some church members may ask: "But, how is it
possible to separate the divine message from the text that communicates
it?
Is not the communication vehicle-the language-an integral and inseparable
part of the message itself? How did Ellen White come to the understanding
that the message she communicated was inspired, but the words used were
not?" This chapter allows the messenger of the Lord herself to answers
these
questions. We will do so by analyzing one of her books.
The Great Controversy: A Case Study
In the previous chapter, we analyzed an apostolic letter that allowed us
to
study a special model of inspiration, the epistolary model. Now we will
analyze a book that is an excellent illustration of what we might call the
historical model of prophetic inspiration. In this book, The Great
Controversy, we find an inspired message about the history of the
Christian
church, a summary of the final events in human history, and we also find a
series of elements that allow us to study the dynamics of divine
communication-the elements that God and the prophet use to communicate a
message.
The Great Controversy was one of Ellen White's favorite
83
books. In 1905 she declared: "I am more anxious to see a wide circulation
for this book than for any others I have written."[53] Some years later
she
again commented: I appreciate it above silver or gold, and I greatly
desire
that it shall come before the people."[54]
Origin of The Book: Revelations and Visions
This book is the final product of a series of publications related to the
topic of the great controversy between good and evil; between Christ and
Satan. Their origin is nothing less than special revelations that Ellen
White received, the most im****tant of which took place on March 14, 1858,
while she was attending a funeral in the state of Ohio, United States. For
nearly two hours, the funeral guests had the unique and surprising
op****tunity of seeing a prophet in vision. On that occasion, events were
revealed to her that covered the history of the universe, from the dismal
appearance of sin until its final eradication and the final victory of
God's
love. Ten years previously she had had a similar revelation. On this
occasion, however, she was told, for the first time, to write out the
vision. In the introduction of the book, the author very appropriately
states:
Through the illumination of the Holy Spirit, the scenes of the
long-continued conflict between good and evil have been opened to the
writer
of these pages. . . . As the Spirit of God has opened to my mind the great
truths of His word, and the scenes of the past and the future, I have been
bidden to make known to others that which has thus been revealed.[55]
This book must undoubtedly be classified as an example
84
of the visionary model of inspiration. In the Bible, books such as
Ezekiel,
Daniel, and Revelation fit this category. The authors, clearly and with
conviction, tell us that those things were revealed to them directly by
the
Lord through visions and prophetic dreams.
First Surprise: The Book Grows From 200 To 3500 Pages
In 1858, in spite of Satan's attempts to stop the writing of the book, the
manuscript was ready in five months and published before the end of the
year.[56] This first version had only about two hundred pages.[57] By the
year 1884, the material had been enlarged to four volumes and more than
seventeen hundred pages. A person believing in verbal inspiration (the
idea
that God dictates the text, word for word, to the prophet), would be
completely confused trying to figure out how it is possible for a prophet
to
enlarge the material in this way. Still more astoni****ng for that same
believer would be the knowledge that over the next few years the author
revised the book several times, adding dozens of statements about the
events
she described from well-known historians of her time. Since these
revisions
were made during the last years of the nineteenth century, when copyright
laws were different from the current ones and authors quoted freely from
one
another without giving credit, the author did not do***ent the references
used nor the names of the authors cited. All that was done was to add a
statement in the introduction of the book that said:
In some cases where a historian has so grouped together events as to
afford,
in brief, a comprehensive view of the subject, or has summarized details
in
a convenient manner, his words have been quoted; but in
85
some instances no specific credit has been given, since the quotations are
not given for the purpose of citing that writer as authority, but because
his statement affords a ready and forcible presentation of the
subject.[58]
As the decades passed, however, the need for giving proper credit to
authors
quoted was considered im****tant. Therefore, a new and im****tant revision
took place in the year 1911, when the historical references in the current
editions were included.
By the year 1916, one year after the author's death, the series called
"The
Conflict of the Ages," that began in 1858 with a small book of 200 pages,
had been enlarged to a collection of five books with 3500 pages.[59]
Second Surprise: The Prophet's Uses Of Other Author's Statements
It is possible that the reader has heard the word plagiarism with
reference
to the writings of Ellen White. During recent decades, this second
"surprise" has caused frustration and incredulity in some believers. How
is
it possible, some wonder, that a prophet who receives the message of
heaven
needs to appeal to the expressions of other authors to communicate that
message?
Some believers, in their frustration, have ended up accusing Ellen White
of
plagiarism; of using, covertly, the statements of other authors without
giving due credit. Why did Ellen White use the language of others? The
answer, in fact, is uncomplicated.
Ellen White did not use the statements of other authors covertly. Proof of
this fact is the statement mentioned above, where she informs her readers
that, on occasion, she has used the statements of respected historians.
Studies done by professional
86
specialists in literary property laws, have reached the conclusion that,
taking into account the time and cir***stances, Ellen White can not be
accused of plagiarism for the use of other author's expressions.[60]
However, the question may still persist: Why did she use the words of
others?
The messenger of the Lord was fully aware that God did not give her the
exact words to use. In most cases, she was presented with graphic
scenes-like those we would see today as movie films-without comprehensive
statements or comments. On occasion she heard words and expressions, but
even these had to be integrated within a more comprehensive description.
Ellen White was aware of her limitations as a writer,[61] but she was also
aware of the limitless possibilities of enriching her language, her
vocabulary, and her literary culture through reading. As is the case with
any self-educated person, what she read immediately became an integral
part
of her fund of knowledge and her culture. That was her language, enriched
by
hundreds of pages read. Ellen White was a great reader. Her library-about
fourteen hundred volumes at the time of her death-would give pause to more
than one scholar of her time, and even today.
When the messenger arose at two or three in the morning to write-she
regularly used these first hours of the day to do so-certain expressions,
literary figures, and well-formed sentences, came to mind from her
reading.
In fact, it seems that she did not go back to her library to check a
statement word for word, but rather quoted it as she remembered it, or
because it was already integrated into her language. Studies carried out
in
recent years show that the quotations cited word for word constitute only
a
small percentage.[62]
Why did she do it? Simply because prophets are allowed
87
to use their own language. That language includes all that they may have
memorized throughout a lifetime, including passages from their reading.
Just
as the apostle Paul mentioned a Cretan poet without mentioning his name
(Titus 1:12) and other biblical authors referred to well-known writings in
their times,[63] modern prophets are allowed to use the expressions,
literary figures, or phrases they have learned or read, in order to
communicate the divine message that they have received.
Third Surprise: There Are Several Versions of The Great Controversy
Although believers in general accept the fact that there are various
versions of the Bible, some have difficulty in accepting that various
versions of a book by Ellen White also exist. They feel that changing
certain words or expressions is somehow tampering with the sacred and
profaning something inspired. The starting point for an answer to this
third
surprise is to accept without reservations her own statement: "It is not
the
words of the Bible that are inspired." Once this statement is accepted, it
is easier to understand why, on occasion, some words or sentences have
been
modified.
We are not speaking here of editorial changes or corrections. We have
already dealt with that point in chapter two. It is clear that the
prophet,
as is the case with any writer, requires editors who verify the spelling
and
grammar of their writings. Also, with the passing of years, some
expressions
become archaic terms or are no longer used, and it is necessary to change
them because contem****ary generations no longer understand their meaning.
We are talking here about modifications or changes due to special
cir***stances. One of those cir***stances refers to our
88
relation****p with other religious persuasions in various countries or
regions of the world.
Offensive Expressions About Other Religions
This story begins around the year 1913, when the leaders of the church in
Europe consulted Ellen White about certain expressions in the book The
Great
Controversy that might be offensive to members or the leaders of the
Catholic faith. Elder William White responded on his mother's behalf:
Regarding the anticatholic character of "Great Controversy," we must admit
that our critics are correct in an intimation that the anti-Catholic
character of the book is not to be found in a few places only, but that
the
spirit permeates a large ****tion of the book. . . . But we could modify,
with the author's consent, several of those passages which are most
objectionable to our Roman Catholic critics.[64]
This statement by Elder White, the prophet's son and her main assistant at
the time, is very im****tant because Ellen White was still alive, and still
capable of making her own decisions about authorizing changes that would
avoid offending other religious groups. This decision was consistent with
a
line of thought that she herself had suggested in regard to the way in
which
we should treat other religious denominations:
Over and over the message has been given to me that we are not to say one
word, not to publish one sentence, especially by way of personalities,
unless positively essential in vindicating the truth, that will
89
stir up our enemies against us, and arouse their passions to a white heat.
.
.. .
It is true that we are commanded to "cry aloud, spare not, lift up the
voice
like a trumpet, and show My people their transgression, and the house of
Jacob their sins." Isa. 58:1. This message must be given, but while it
must
be given, we should be careful not to thrust and crowd and condemn those
who
have not the light that we have. We should not go out of our way to make
hard thrusts at the Catholics. Among the Catholics there are many who are
most conscientious Christians, and who walk in all the light that ****nes
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