When it comes to the trumpets, unfortunately, Ellen White has very little to say. Only two statements are generally understood to offer meaningful comment on Revelation 8:7 through 9:21; they are found in Letter 109, 1890 and GC 334-335. On the surface, at least, the two statements point in opposite directions. One is often used to support an end-time scenario for the trumpets, the other to support Josiah Litch’s historicist account, which places the first six trumpets well in the past. Each of these statements will be examined briefly in turn. Four other possibilities will also be explored. Statements regarding Revelation 8:3-5, 11:7 and 11:18 may shed some light on Revelation 8:7-9:21, and statements regarding the sealing of Revelation 7 are often understood to impact on the meaning of Revelation 9:4.
Until recently, Seventh-day Adventist interpreters have rejected any futurist understanding of the first six trumpets. In the last few years, however, some have suggested that the seven trumpets have an end-time fulfillment, either in addition to or in place of the historical understandings of the past. This kind of interpretation seeks support in Ellen White’s statement in Letter 109, 1890: “Solemn events before us are yet to transpire. Trumpet after trumpet is to be sounded, vial after vial poured out one after another upon the inhabitants of the earth. Scenes of stupendous interest are right upon us.” This statement from a private letter was later published in 7BC 982, part of the Ellen White notes in the SDA Bible Commentary.
The understanding of this statement is not particularly aided by its context. The statement is very general and uses the term “trumpet” as part of a collection of statements concerning the terrors of the end. The statement was not published in Ellen White’s lifetime, and it does not offer an exegesis of Revelation 8 and 9. The only connection to Revelation 8-11 is the single word “trumpet.” There is no indication of an exegetical usage and it is the lone reference like this in all of her writings. Since the comment is confined to a personal letter and is not intentionally included in her published works, she does not appear to be attaching any great significance to it. Rather than attempting to set the groundwork for future exegesis of the trumpets, Ellen White appears to be merely echoing the language of Scripture to heighten her description of future calamity to move a person to action and commitment. There are too many uncertainties with regard to her intention for the passage, therefore, to offer any conclusive guidance to exegesis of the trumpets. If the trumpets are to be interpreted as future, it needs to be demonstrated by exegesis of the text itself.
An entirely different approach seeks support from the statement in GC 334-335. In this statement Ellen White gives apparent support to the view proposed by Josiah Litch and published by Uriah Smith in Daniel and the Revelation that the fifth and sixth trumpets portray the activities of the Saracens and Turks over a 1200-year period. While the SDA church holds the official view that doctrinal and exegetical positions should be based on the Bible and not on the writings of Ellen White, most SDAs would be uncomfortable rejecting a view that she seems to state clearly and unequivocally. Her endorsement in a major published work would have an almost overwhelming effect on interpretation of the trumpets.
Many E. G. White scholars, however, including Arthur White (her grandson) and Robert Olson (both directors of the White Estate), do not consider her language to be an endorsement of the Islamic view. She uses such neutral terms as “according to his calculations,” and “the event exactly fulfilled the prediction.” This leads one to suspect that she herself was uncertain as to the correct understanding of Revelation 9 and reported Litch’s view because of its historical significance. She points out that as a result of the apparent fulfillment of Litch’s prediction, multitudes were convinced of the correctness of the Millerite principles of prophetic interpretation, and many men of learning and position united with Miller. Litch’s position played a critical role in the historical context she was describing.
To compound the problem with the interpretation, Litch himself later repudiated that view because of, among other things, an error in calculating the supposed time period of Revelation 9:15. He overlooked the effect of the calendar change in 1582 when he predicted that the supposed time period of Revelation 9:15 would wind up on August 11, 1840. So even if Revelation 9:15 portrays a period of time rather than a point in time (which is grammatically problematic—see my comments on Revelation 9:15 in the Facebook commentary at the Armageddon web site), the specific position described in Great Controversy is in error. Since no one since has been able to salvage Litch’s view in the form reported in GC 334-335, it is probably better to understand her account as a historical report and not a theological endorsement.
In the blog that follows this one in a few days, I will address the issue of how such a reading of Ellen White is supported by her own statements and those of her closest associates. Stay tuned.
Monthly Archives: January 2021
Ellen White and Revelation 6 (EWB 13)
There is a paucity of statements by Ellen White associated with the seals of Revelation 6. Most of her scriptural allusions to the seals have to do with the souls under the altar in the fifth seal and the heavenly signs mentioned in the sixth seal. There is, however, one most interesting reference to the horsemen of Rev 6:1-8. “The same spirit is seen today that is represented in Rev 6:6-8. History is to be reenacted. That which has been will be again. This spirit works to confuse and to perplex. Dissension will be seen in every nation, kindred, tongue and people, and those who have not had a spirit to follow the light that God has given through His living oracles, through His appointed agencies, will become confused. Their judgment will reveal weakness. Disorder and strife and confusion will be seen in the church. Ellen G. White, Letter 65, 1898; Manuscript Release #667.
This statement in its context is unquestionably a citation of the biblical text of the seven seals. The first two sentences imply that the third and fourth seals (Rev 6:6-8) refer to historical realities that are past, but the spirit of which continues in Ellen White’s present and future. Her statement as a whole implies that the third and fourth seal represent spiritual confusion and perplexity in the church. In the standard Adventist view of the seals, they have their primary historical fulfillment in the corrupted church of the Middle Ages, but the principle of confusion and apostasy is not limited to that period of history. As I have demonstrated elsewhere, the text of Revelation 6-7 points to an end-time consummation of the four horsemen in the four destroying winds of Rev 7:1-3.
In Testimonies for the Church, vol.6, p. 614 she appears to allude to the third seal of Revelation 6:5-6: “In view of the infinite price paid for man’s redemption, how dare any professing the name of Christ treat with indifference one of His little ones? How carefully should brethren and sisters in the church guard every word and action lest they hurt the oil and the wine! How patiently, kindly, and affectionately should they deal with the purchase of the blood of Christ!” This echo of biblical language suggests that the oil and wine represent those who believe in Jesus. If so, the command of Rev 6:6 not to hurt the oil and the wine symbolizes God’s protecting care for His faithful ones.
Of the roughly half-dozen statements alluding to the souls under the altar in the fifth seal, one applies the cry of the martyrs to the persecutions of the Old Testament era! RH July 17, 1900. Two apply the cry of the martyrs in a general sense. “The voices of those under the altar . . . are still saying, . . .” RH May 2, 1893, see also COL 179-180. The cry represents God’s continuing awareness of the injustice in the world. Other statements clearly imply an end-time setting, although even here (with the possible exception of MS 39, 1906) the usage is primarily in a general sense rather than as a specific exegetical interpretation. See 6BC 1081 (= RH Dec 21, 1897); 7BC 968 (= MS 39, 1906); 5T 451; RH June 15, 1897.
Ellen White’s multiple focus and application is supported by exegesis of the passage itself. The souls under the altar are the product of persecution throughout history leading up to the time of their cry. That cry is prior to the pre-advent judgment (cf. Rev 6:10). The fact that the cry receives a partial response implies that the judgment has begun within the seal subsequent to the time of the cry. The last part of the seal has entered into the time of judgment and anticipates the final persecution of earth’s history. So an end-time focus is not inappropriate within a broad historical perspective, but the seal as a whole covers a broader scope than just the end-time.
It is evident, then, that Ellen White understands the fifth seal to be figurative. When she discusses the sixth seal, however, she sees it in literal terms. The earthquake of Rev 6:12 is identified with the Lisbon quake of 1755. The signs in the sun, moon, and stars are tied to those predicted by Christ (Rev 6:12,13; cf. Matt 24:29; Luke 21:25). These are identified with the Dark Day, May 19, 1780, and the meteoric shower of November 13, 1833, both occurring in North America. GC 37, 304-308, 333-334. The dramatic events of Rev 6:14, on the other hand, are associated with the return of Christ. See ST April 22, 1913; SR 411; PP 340; RH Sept 22, 1891; RH Jan 12, 1886. The despairing cry of the wicked to be hidden from the wrath of God and the Lamb is likewise understood to take place at Christ’s Second Advent. TM 444; PP 340-341; SR 411; RH Mar 18, 1880; RH Jan 12, 1886; RH April 28, 1891; RH June 18, 1901 (6BC 1070); 2T 41-42, etc.
While many statements by Ellen White that utilize language reminiscent of Revelation 6 are fairly ambiguous, her clearest, most exegetical statements are supportive of the exegesis of the text itself and also of Adventist interpretation of the text. Adventist interpreters must be careful not to twist off-hand comments about the seven seals in such a way that they undermine the clear implications of the biblical text itself.
Ellen White and the Sealed Scroll of Revelation 5 (EWB 12)
One of the most challenging concepts in Revelation is the sealed scroll of chapter five. In researching his dissertation on the sealed scroll of Revelation, Ranko Stefanovic identified more than a hundred different views on the meaning of the scroll in the history or Revelation’s interpretation. As I remember it, he concluded that the scroll of Revelation was the covenant scroll (Deuteronomy) delivered to the king at the time of his inauguration as king of Israel. He saw the time of that event as the ascension of Jesus to heaven after His resurrection. Needless to say, not every scholar of Revelation is fully convinced that Stefanovic has settled the matter.
Ellen White makes a handful of brief statements with regard to the sealed scroll of Revelation 5. In Testimony to Ministers, 115 she appears to suggest that the sealed scroll is the book of Daniel. After quoting Dan 12:8-13 she says: “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.” After restating the Daniel passage in her own words for some lines she states: “The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.” The possibility that John may have intended an allusion to Daniel in Revelation 5 has been discussed by scholars, so such a view of the text is certainly possible. Her main point in these comments is, however, to encourage people to “Read Revelation in connection with Daniel. Teach these things” (last lines of TM 115). Rather than settling exegetical issues in the text, her intention is to encourage direct study and teaching of these texts.
Ellen White’s statement in Christ’s Object Lessons 294, on the other hand, suggests that she understood the scroll of Revelation 5 to contain much more than the book of Daniel. There she describes the scene at the trial of Jesus where Pilate washes his hands and the priests cry out, along with the mob, “His blood be on us and on our children.” Then she writes: “Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.” Here the scroll contains historical records that will be revealed when it is fully unsealed.
The statement in COL seems to align with volume six of the Testimonies, page 17: “The light we have received upon the third angel’s message is the true light. The mark of the beast is exactly what it has been proclaimed to be. Not all in regard to this matter is yet understood, nor will it be understood until the unrolling of the scroll; but a most solemn work is to be accomplished in our world.” Both statements suggest that Ellen White understood the full unrolling of the scroll as a matter for the future, not the past (such as AD 31 or 1844).
More recently, a letter has come to light which contains a fairly clear statement on the identity of the scroll (letter 65, 1898, manuscript release #667.). After quoting Revelation 5:1-3 she states: “There in His open hand lay the book, the roll of the history of God’s providences, the prophetic history of nations and the church. Herein was contained the divine utterances, His authority, His commandments, His laws, the whole symbolic counsel of the Eternal, and the history of all ruling powers in the nations. In symbolic language was contained in that roll the influence of every nation, tongue, and people from the beginning of earth’s history to its close. This roll was written within and without. John says: (Rev 5:4-5; 6:8-11; 8:1-4).”
This explicit statement about the scroll of Revelation 5 indicates that it contains the entire sum and substance of the Great Controversy as it pertains to the earth, including the acts of both God and His created beings throughout history. It is the record book of heaven. There are only two events in human history which contain in themselves such a summary of all things. One is in Christ at the cross. At the cross Christ embodied in Himself both the character of God and the sins of a fallen creation. The other event is at the close of the millennium, when all of history is laid open to view (GC 666-671). Since the judgment associated with the year 1844 is limited, in Ellen White’s thinking, to those who have professed Christ (GC 483), this statement does not pinpoint the year 1844 as the time when the Lamb took the book.
The most likely reference point for this statement is Christ’s enthronement in heaven in AD 31. Note that the scroll contains “the roll of the history of God’s providences,” an appropriate designation for the Old Testament, and “the prophetic history of nations and the church,” a statement most appropriate at the beginning of the Christian era, not near its close.
Combining all of the above, it appears that Ellen White understood the scroll of Revelation 5 to be the sum and substance of history, prophecy, and the entire plan and purpose of God. As such, it contains that to which both Daniel and Revelation point and more. It is anticipated in John’s vision, but is not fully opened to view until the end of history. It is truly the “book of destiny.” The statements of Ellen White illuminate our reading of Revelation 5, but they are not specific enough in themselves to settle the exegetical issues related to the sealed scroll of Revelation 5.
Ellen White and the Timing of Revelation 5—Part 3 (EWB 11)
While Desire of Ages, pp. 833-835 ties the entire scene of Revelation 4-5 to the event of Christ’s ascension and his subsequent enthronement in the heavenly sanctuary, some Adventist thinkers believe that a statement found in 7BC 967 suggests that Ellen White understood Christ’s taking of the book to have occurred in 1844, not AD 31. Let us examine this statement with some care.
“John writes, ‘I beheld, and I heard the voice of many angels round about the throne.’ Angels were united in the work of Him who had broken the seals and taken the book. Four mighty angels hold back the powers of this earth till the servants of God are sealed in their foreheads. The nations of the world are eager for conflict; but they are held in check by the angels. When this restraining power is removed, there will come a time of trouble and anguish.”
The quotation in the initial sentence is clearly from Revelation 5:11. Does Ellen White’s statement set Rev 5:11 after the breaking of the seals? Since Revelation 5:11 contains an allusion to Daniel 7:9-10, it has been argued that the location of the vision is in the Most Holy Place at the time of judgment from 1844 on. In that case, when the Lamb “came and took the book” in Revelation 5:7, he was moving from the Holy Place into the Most Holy. To read Ellen White in this way is biblically problematic, since the Lamb was already standing “in the midst of the throne” (Rev 5:6) before he “comes and takes the book” (Rev 5:7). To assume a change of apartments in Rev 5:6-7 is to suggest that the “throne” is a way of speaking for the entire sanctuary, something found in neither the Bible nor the writings of Ellen White.
So what do we do with Ellen White’s statement in 7BC 967? It certainly associates Revelation 5:11 with the events of Revelation 7:1-3, which are end-time. However, her statement is a general description of the work of angels, and Ellen White repeatedly uses the language of Rev 5:11 in general descriptions of the work of angels (compare 7BC933; 7BC 967-968; GC 511-512; PP36; CH 32, among others). Therefore, if the primary function of the statement has to do with the work of angels in general, we should not overstate its significance for the exegesis of Rev 5.
More exegetically problematic still is her second sentence: “. . . the work of Him who had broken the seals and taken the book.” This reverses the order of the biblical text and seems to place the breaking of the seals in the past, even though the sixth and seventh seals deal with the Second Coming and beyond.
The statement included in the SDA Bible Commentary was taken from Letter 79, 1900, written on May 10 of that year. The letter is a rambling appeal to a William Kerr, calling for a fuller commitment to the gospel and to obedience to God’s commandments. Ellen White’s personal journal indicates that she was extremely weak and weary, not having had significant sleep for three days! Overwork and sleeplessness would account for the rambling nature of the letter. Although the letter is lengthy, there is little coherent flow of thought from one paragraph to another. It nears its conclusion with a general description of the work of angels in helping God’s people obey. There is no reference to the investigative judgment.
The statement we are examining is found nowhere else in Ellen White’s writings. Nor is it central to the point of the letter, which is quite homiletical in its thrust. Such an isolated statement in an unpublished letter should not be used to overturn the impact of careful exegesis and such major published statements as GC 414-415 and DA 833-835. The fact that she was tired in the extreme on that day may account for her confusion regarding the order in which the breaking of the seals and the taking of the book took place.
I hope this concrete example of how Ellen White sometimes interacts with Revelation without having the intention of offering an exegetical explanation of the text. To use an off-hand statement in her writings to over-ride the plain meaning of the biblical text would neither be appropriate to serious study of the Bible, nor be respectful to her own view of the relation between her writings and the Bible. Having said that, creative exegesis can have devotional value, as long as such readings do not claim biblical authority.
Ellen White and the Timing of Revelation 5—Part 2 (EWB 10)
The soundest way to determine the reason for Ellen White’s emphasis on the importance of Revelation 5 for those who live in the last days is to read all her statements regarding that chapter. When this procedure is followed, the reader is impressed by her repeated use of the chapter as an inspiring vision of heaven that can have a motivating effect on those who live on the earth, encouraging them to look above what their eyes can see and contemplate the glories of an eternal world, thus becoming inspired to want to be there themselves.
“Who can be trifling, who can engage in frivolous, common talk, while by faith he sees the Lamb that was slain pleading before the Father . . .” “By faith let us look upon the rainbow round about the throne.” TM 157.
“Think of Jesus . . .” Letter 134, 1899 (quoted in 7 BC 933)
“In view of the revelation made to John on the Isle of Patmos . . . . how can those who claim to see wondrous things out of the law of God, be found in the list of the impure, of the fornicators and adulterers . . .” TN 433.
After quoting portions of Revelation 5 she says: “Will you catch the inspiration of the vision? Will you let your mind dwell upon the picture? Will you not be truly converted, and then go forth to labor in a spirit entirely different from the spirit in which you have labored in the past . . .” (see 8T 44-45 for full context)
She also writes: “If we would permit our minds to dwell more upon Christ and the heavenly world, we should find a powerful stimulus and support in fighting the battles of the Lord. Pride and love of the world will lose their power as we contemplate the glories of that better land so soon to be our home. Beside the loveliness of Christ, all earthy attractions will seem of little worth.” (see context in RH, Nov 15, 1887)
In these kinds of statements we find, perhaps, the best clue to the significance of Revelation 5 in the last days. It is the clearest and most exciting depiction of heavenly worship in all of Scripture. Those who meditate upon this scene will find encouragement and motivation to remain faithful to end, even as their spiritual forefathers in earlier times found encouragement and motivation in the same passage.
Did Ellen White associate the scene of Revelation 5 with any particular event in history? In Desire of Ages, pp. 833-835 (a briefer version is in RH July 29, 1890) she ties the entire scene of Revelation 4-5 to the event of Christ’s ascension and his subsequent enthronement in the heavenly sanctuary. There is no question that Ellen White has Revelation 4-5 in mind in this passage, and that this scripture plays a central role in the passage. Desire of Ages is certainly one of her major books, and the use she makes of it is in harmony with the most natural understanding of the biblical text.
Although the events of Revelation 5 originally took place at a particular point in time, however, we should not insist that the three hymns of acclamation found in Revelation 5:9-14 were only sung once. No doubt they enter the repertoire of the ongoing worship services in the heavenly sanctuary. Thus, Ellen White can quote from this section in the context of what is happening in heaven now (7BC 933; COL 176; MH 417– note that in PP 36 she even quotes Rev 5:11 in a pre-creation context). She can also quote verses 9-13 in the context of the experience of the redeemed as they enter the heavenly courts after the Second Coming (TM 433; GC 545, 647-648, 651-652, 671; 6BC 1083; 8T 44– GC 545 in particular appears exegetical with respect to Rev 5:13). This application is supported by the observation that the song of verse 13 presupposes the involvement of the entire creation, an event only fully realized after the destruction of sin and sinners at the close of the millennium.