Continued…..
When Bro. Miller,
and those who became acquainted with him, and adhered to his expositions of the
prophecies, went forth faithfully showing to the world that according to the
best light they could obtain from the prophecies, the prophetic periods and the
signs, that Christ would come by the end of the Jewish year 1843, then the
faithful servants gave " meat in due season." And while giving this
cry, the hireling priest, the infidel, and the drunkard, united in raising the
cry, " My Lord delayeth his coming "—" These are fanatics who
say he is coming ;" and thus they smote their fellow-servants. Here were
two events, perfectly fulfilling in all their features, the acts of the
faithful and wise servants, giving " meat in due season," and the
evil servants, uniting with the drunkard, in opposing the truth, who will reap
their reward with hypocrites in bitter weeping, and gnashing of teeth.
While these two
cries were going throughout the width and breadth of the land, the specified
time came, and the virgins, with the word of God, (their lamps,) went forth
fully expecting to meet the bridegroom at that point of time. Now for a
disappointment, and tarrying time. Were these the next events that actually
transpired in our experience after we went forth in the spring of 1844 to meet
the bridegroom? Thousands, thousands can answer this question in the
affirmative ; and the evil servants have not yet forgotten to reproach and
taunt us with this disappointment. Next in this series of events is a cry at
midnight, or about the middle of the slumbering and sleeping time, "
Behold the bridegroom cometh, go ye out to meet him." This also, was
fulfilled in exact order as to time and event. It was calculated that, the
Jewish year, 1843, would end the twenty-first of March, 1844; and this was the
time of the first going forth. The second going forth was on the tenth day of
the seventh month, 1844. The tarrying time, or time 'of slumbering and
sleeping, was the space between these two points; and at the centre point, or
midnight, the second cry began to be heard, which increased in power, and effect as it went throughout the land,
waxing louder and louder, until the virgins were fully awake.
Thus we had in our
experience, previous to the tenth day of the seventh month, 1844, a perfect
fulfilment of all the events in the parable, as stepping stones to the SHUT
DOOR; and since that time, the event, (knocking: at the shut door,) that was to
take place after the shutting of the door, has not failed to fill tip the
concluding scene in the drama. We are thus brought to a clear and perfect
fulfilment of every feature of this important parable, and also to a clear
fulfilment of those Scriptures connected with, and relating to the shut door ;
such as the parable of the great supper, Luke xiv, 16-24; the proclamation of
the " mighty angel," " that there should be TIME NO
LONGER," Rev. x, 1-8 ; the flying
angel, proclaiming the hour of judgement come, Rev. xiv, 6, 7; and the
cleansing of the sanctuary, &c. Therefore, we are brought, by the force of
circumstances, and the fulfilment of events, to the irresistible conclusion
that, on the tenth day of the seventh month, (Jewish time,) in the autumn of
1844, Christ did close his daily, or continual ministration or mediation in the
first apartment of the heavenly sanctuary, and SHUT THE door, which no man can
open; and opened a door, in the second apartment, or Holiest of all, which no
man can shut, (see Rev. iii, 7, 8,) and passed within the second vail, bearing
before the Father, on the breast-plate of judgement, all for whom he is, now
acting as intercessor. If this is the position that Christ now occupies, then
there is no intercessor in the first apartment; and in vain do misguided souls
knock at that door, saying " Lord, Lord, open unto us." The words of
the prophet apply to the fulfilment of this point in the parable.
" They shall go
with their flocks and with their herds to seek the Lord ; but THEY SHALL NOT
FIND HIM--HE HATH WITHDRAWN HIMSELF FROM THEM.
" They have
dealt treacherously against the Lord, for they have begotten STRANGE CHILDREN ;
now shall a month devour them with their portion."—Hosea v,6, 7
But, says the
objector, does not this leave the present generation, who have passed the line
of accountability, since that time without an intercessor or mediator, and
leave them destitute of the means of salvation ? In reply 'to this objection, I
would remark, that as they were then in a state of INNOCENCY, they were
entitled to a record upon the breast-plate of judgement as much as those who
had sinned and received pardon ; and are therefore subjects of the present
intercession of our great high priest.
The professed
conversions, through the instrumentality of the different sects, are also urged
as positive proof that the door is not shut. I cannot give up the clear
fulfilment of prophecy, in our experience which shows the shut door in the
past.
for the opinions,
fancies and feelings of men, based upon human sympathy and a superstitious
reverence for early imbibed views. God's word is true, though it prove all men
liars. As a stream is of the same character as the fountain that sends it
forth, (see James iii, 11,) and does not rise higher than the fountain, so
these professed converts will not rise to a better state than the low standard
of the fallen sects ; therefore, they are converted to the religion of the
various sects, but not to God, and the high and holy standard of the Bible. The
Prophet Hosea saw this time ; and for " our learning " and guide has
written—" They have dealt treacherously against the Lord ; for they have
begotten strange children."
DAVID ARNOLD Fulton,
N. Y. Dec. 16, 1849.
THE PRESENT TRUTH.
PUBLISHED,
SEMI-MONTHLY, BY JAMES WHITE.
Vol. I.] OSWEGO, N.
Y. DECEMBER, 1849. [No. 6.
*******
Having read this
article on the Shut Door…. We must take into consideration time and place. I
felt further study was necessary. People
in every generation that passes must apply the Scriptures as God enlightens it
to them, because they have no other recourse. To simply ignore God's word would
be a spiritual tragedy, and eternal mistake. We always need to pray as we
study, always! We need the guidance from the very One who relayed these words
to the men who wrote them originally. We
need to pray for protection from any and all deception Satan has lying in wait
for us.
Was what David Arnold wrote in 1849 truth? It was for His time. Yet here we are 170 years later. This parable
of the Ten Virgins is truly enlightening in its warning for God's people
throughout time, since it was given to mankind.
Here is another article published January 1999 in a Watchman, What of the
Night?, monthly newsletter put out by the Adventist Laymen's Foundation.
*******
NOTE- The following
article does not start with the Ten Virgin parable, however it will eventually
get there, so please patiently read all leading up to it. Thank you!
*******
Basic
Understandings
The
underpinnings of Adventism rest on the prophecy of Daniel 8:14, typology
associated with the Hebrew sanctuary and its services, and the parable of Jesus
as recorded in Matthew 25. (See The End of
Historicism by Kai Arasola, pp. 90, 128) Commenting on typology, Dr
Arasola writes "The typology of the NT is both horizontal, referring to
historical fulfilments, and vertical, illustrating things considered as
heavenly realities. An example of horizontal typology is in 1 Cor. 10 where
Paul regards things from the Exodus and wilderness itinerary as symbols of
various things in Christian experience" (p. 162) [Regarding vertical
typology, he states - "Some of the clearest examples of vertical typology
are found in the book of Hebrews" (p. 163)].
One
horizontal type drawn by Paul from the Wilderness wanderings will preface our
discussion of Basic Understandings. He wrote - "Neither murmur ye, as some
of them murmured, and were destroyed of the destroyer" (1 Cor. 10:10).
This is referring to the experience found in Numbers 14 where it is written:
"And all the children of Israel murmured against Moses and against Aaron:
and the whole congregation said unto them, Would God that we had died in the
land of Egypt! or would God we had died in this wilderness"
(ver. 2).
This
murmuring and discontent was the result of the report of ten of the twelve
spies sent into the land of Canaan to search out the land. While Paul does not
draw specifics from this experience or any other which he cites, he does leave
the whole open for typological instruction. "They are written for our
admonition upon whom the ends of the world are come" (v. 11). There is one
aspect to the murmuring experience at Kadesh-barnea which we need to
give careful consideration. God in judgment declared "Ye shall know my
breach of promise" (14:34). The margin reads - "altering of my
purpose." God intended to take the children of Israel into the Land of
Promise at Kadesh-barnea, the point to which they had then come after
leaving Sinai. Instead they went back into the wilderness for forty more years
of wanderings till that generation died. They finally crossed over the Jordon
at Jericho.
In
the fifth volume of the Testimonies for
the Church, there are a series of statements which associates the Church
as "modern Israel" and compares its experiences with those of ancient
Israel in the wilderness. (All of these statements were written in the decade
leading up to 1888) They read:
I
have been shown that the spirit of the world is fast leavening the church. You
are following the same path as did ancient Israel. (pp. 75-76)
The
sin of ancient Israel was in disregarding the expressed will of God and
following their own way according to the leadings of unsanctified
hearts. Modem Israel are fast following in their footsteps and the
displeasure of the Lord is surely resting upon them. (p. 94)
Satan's
snares are laid for us as verily as they were laid for the children of Israel
just prior to their entrance into the land of Canaan. We are repeating the
history of that people. (p. 160)
[While
this last reference alludes to the time after the forty years of wandering, it
does add to the conclusion that the Seventh-day Adventist Church was perceived
as "Modern Israel" by the Messenger of the Lord and thus subject to
the type-antitype analogy in 1 Corinthians 10. (See The Exodus and Advent Movement in Type and Antitype by
Taylor G. Bunch. This has just been republished by Teach
Services, Brushton, NY 12916)].
We
reached our Kadesh-barnea at Minneapolis in 1888 God sent to His
Church a report from the Land of Promise of the glorious redemption in Christ
Jesus through faith in His righteousness. What broke out in the camp of modern
Israel? - rebellion. The reaction to the report of "two spies"
who brought forth evidences of the "fruit" of the Heavenly Land of
Promise has been noted as a matter of record in the original edition of 1888 Re-Examined. Quoting from the Writings,
they wrote:
I
(Ellen White) can never forget the experience which we had in Minneapolis, of
the things which were revealed to me in regard to the spirit that controlled
men, the words spoken, the actions done in obedience to the powers of evil ...
They were moved at the meeting by another spirit and they knew not that God had
sent these young men to bear a special message to them which they treated with
ridicule and contempt, not realizing that the heavenly intelligences were
looking upon them.
Wieland
and Short rightly concluded - "Thus did modern Israel, fondly
expecting to be vindicated before the world by a display of supernatural
power in the long-expected 'loud cry' actually do despite to the
Spirit of grace, and despised the riches of His goodness." (A Warning and Its Reception, p. 17)
Following
the rejection of the God-sent message of Righteousness by Faith at
Minneapolis, a series of crises followed, even as in the case of ancient Israel
as they returned to the Wilderness (See Numbers 16 & 20). The
organizational struggles which climaxed in 1901 and 1903 grew out of the
rejection of the message of 1888. (See
Testimonies for Ministers, pp. 362-363) Of this trend, Ellen White would
write to P. T. Magan:
We
may have to remain here in this world because of insubordination many more
years, as did the children of Israel, but for Christ's sake, His people should
not add sin to sin by charging God with the consequence of their own
Page
3
wrong course
of action. (M-184-1901)
The
fact that we are still here proves the accuracy of this possibility. The
possibility has become a reality. We face the necessity of accurately analyzing
what did happen, and its significance for us as we stand on the eve of the
Third Millennium of the Christian Era. We face the question - Will the
final events be now as they would have been had the end come at the
close of the 19th Century? Or, to ask the question in another way - Will the
"altering of the Divine Purpose" affect the final events in a way
similar to the way the course of the history of the Children of Israel
was effected by the insubordination at Kadesh-barnea?
Beyond
question, the Seventh Month Movement, out of which Adventism originated, taught
that that Movement was the fulfilment of Jesus' parable-prophecy of
Matthew 25. This is attested to in The
Great Controversy which reads:
The
parable of the ten virgins of Matthew 25 also illustrates the experience of the
Adventist people. In Matthew 24 ..., Christ had pointed out some of the most
important events in the history of the world and of the church from His first
to His second advent ... After this He spoke of His coming in His kingdom, and
related the parable describing the two classes of servants who look for His
appearing. Chapter 25 opens with the words, "Then shall the kingdom of heaven be likened unto ten
virgins." Here is brought to view the church living in the last days, the
same that is pointed out in the close of Chapter 24. (p. 393; writer's
emphasis)
In
the parable of Matthew 25 the time of waiting and slumber is followed by the
coming of the bridegroom. This was in accordance with the arguments just
presented, both from prophecy and from the types. They carried strong
conviction of their truthfulness; and the "midnight cry" was heralded
by thousands of believers. Like a tidal wave the movement swept over the land.
(p. 400)
Simply
stated, those involved in the Seventh Month Movement, believed that the whole
of the parable of the ten virgins applied to their experience. They could
reason in no other way because they believed that Jesus would return October
22, 1844, the 10th day of the 7th month. Thus all prophecies of events prior to
the return of Jesus would be fulfilled in their entirety. But if we continue to
so believe as they did, we will err because we will fail to take into
consideration the continuance of time, and the application of that parable as
the scroll unrolls. Here is a critical area for study which left unresolved
will continue to promote the disunity and continued confusion which marks the
various segments in Adventism today.
The
parable is twofold in its message. There are two calls
to go forth to meet the Bridegroom, the first implied, the second explicit.
Actually the lesson intended by the parable does not begin to unfold, until the
first call is an accomplished fact. It is stated in the Greek aorist (past)
tense - "Then ... ten virgins ... took their lamps, and went forth
(ἐξῆλθον) to meet the bridegroom" (Matt. 25:1). Then Jesus describes how
they went forth: five being "wise" took oil with them; five foolishly
did not. However, after coming out as a united group - all ten - they
"slumbered and slept" (ver. 5). The story as it unfolds indicates
that at "midnight" a call from outside the
sleeping virgins arouses them declaring - "Behold, the bridegroom; be
going out (ἐξέρχεσθε) to a meeting of him" (v. 6; literal). This verb is
in the present tense indicating the focus of the parable on the time of the
second call to go out to meet the bridegroom.
Ellen
White was conscious of this factor and noted it in connection with the 1888
experience. She wrote:
I
was confirmed in all I had stated in Minneapolis, that a reformation must go
through the churches. Reforms must be made, for spiritual weakness and
blindness were upon the people who had been blessed with great light
and precious opportunities and privileges. As reformers they had come out
[notice the past tense] of the denominational churches, but they now act a part
similar to that which the churches acted. We hoped that there would not be the
necessity for another coming out [present tense]. While we will endeavor to
keep the 'unity of the Spirit' in the bonds of peace, we will not with pen and
voice cease to protest against bigotry. (Ms.
Release 1216, pp. 5-6; 1888 Material, Vol. 1, pp. 357).
This
statement says much. While the Adventist Church was not Babylon ("the
denominational churches"), if she did not reform, but continued in the
path of "Babylon," it would produce "the necessity for another
coming out." Then in writing of the first Tasmanian Campmeeting in 1896,
she interjects the concept that such a coming out will become a reality. She
wrote:
My
mind was carried into the future, when the signal will be given, "Behold
the Bridegroom cometh; go ye out to meet him." But some will have delayed
to obtain the oil for replenishing their lamps, and too late they will find
that character, which is represented by the oil, is not transferable. (R&H, Feb. 11, 1896)
This
revelation is saying in simplest language possible that there is to be a second
coming out. There will be a division among the "Ten Virgins." It will
not be a separation from the "denominational churches" which marked
the initiation of the Ten Virgins into one corporate body. It will be a
separation within the "Virgins." It will take character to respond to
the "signal" and come out a second time. In 1896, the Spirit speaking
through "the messenger of the Lord" indicated that it was yet future.
What was then future is now present.
Further
in 1901, the same year she was to indicate to P. T. Magan that because of
insubordination our entrance into
Page
4
"the land
of Canaan" would be delayed, she conveyed at the close of a letter to Dr.
J. H. Kellogg the necessity to study the prophecy of Jesus found in Luke 21.
Her words were:
"The
words of Revelation 18 will be fulfilled. [The specific verses are not given,
so the whole of the chapter must be assumed] Is not this description enough to
cause all who read to fear and tremble? But those who do not love the light,
who will not come to the light lest their deeds shall be reproved, will not
follow on to know the Lord. By their attitude they say, I want not thy way,
Lord; I want my own way.
But
God has given His object lesson. If the world will not heed, will not the
people of God take heed? In the twenty-first chapter of Luke, Christ foretold
what was to come upon Jerusalem; with it He connected the scenes which were to
take place in the history of this world just prior to coming of the Son of man
in the clouds of heaven with power and great glory. (MS. Rel., #1102, pp. 10-11: Letter 20, 1901)
Already
in 1898 the Pacific Press had published a book by James Edson White, The Coming
King, which commented on the prophecy of Jesus as given in Luke. Edson White
wrote:
"We
also read that 'Jerusalem shall be trodden down of the Gentiles, until the
times of the Gentiles be fulfilled.' Luke 21:24. Jerusalem has never again come
into the possession of the Jews, and will not until 'the times of the Gentiles
be fulfilled.' This will be when the work of the gospel is finished." (p.
98)
The
counsel was not heeded, and the exegesis given Luke 21:24 by James Edson White
was left undeveloped. In 1944, the same Pacific Press published a paperback by
J. C. Stevens titled - Palestine in
Prophecy. This was given wide circulation as a book of the month by the
Voice of Prophecy. It closed with the sentence - "Palestine and Jerusalem
do not have a bright future in this present world, and those, and those are
holding the hope of national restoration for the Jews are following a
theological will-o'-wisp.11 (p. 97) Again in 1947,
another paperback, The Jews and Palestine,
came from the Pacific Press, this time written by Roy F. Cottrell. He declared
- "The God of heaven who overthrew the city and
nation and who because of their apostasy dispersed the inhabitants to the ends
of the earth, forever settles the question of a complete return and restitution
in old Canaan by asserting that it 'cannot be."' (p.
61) Yet one year later, Israel once more became a
State. Was this a fulfilment of Bible Prophecy? No! But coming events
cast their shadows before." (See Desire
of Ages, p. 636)
God
was beginning to set His hand a second time "to recover the remnant of His
people." God convicted again two young men to re-examine the Message of
1888, and to call the attention of the leadership of the Church in 1950 to the
results the rejection of that message had brought upon the people of God. The
Bible Conference called in 1952 had as its main objective to show that the
Church did proclaim the message of Righteousness by Faith (Our Firm Foundation, Vol. II, pp. 616-617),
and thus blunt the charge made by Wieland and Short. However, during this
Conference, the Church's attention was redirected to the prophecy of Luke
21:24, and the exegesis as given by James Edson White was enlarged.
Arthur
S. Maxwell, in his presentation of the "Imminence of Christ's Second
Coming," listed three areas of "Unfulfilled Prophecy" from his
viewpoint in time (1952). One of these then, unfulfilled prophecies was Luke
21:24. He stated - "The recent dramatic restoration
of the nation of Israel focused the attention of mankind once more on
Palestine." (ibid., p. 230) Here is
a reversal of the interpretation given the previous decade, and a tacit
admission that our prophetic exegesis had been faulty in certain aspects.
Observing that this event was not "in fulfilment of the promises
to Abraham, Isaac, and Jacob," Maxwell said "however, there is one
prophecy concerning Palestine that we should all be watching with special
care," and he quoted Luke 21:24.
As
Maxwell reviewed how victorious "the forces of Israel" were "in
every other part of Palestine," he observed that "they failed to take
the most dazzling objective of all. Mysteriously they were held back from
achieving this most cherished goal, this culminating triumph, as by
an unseen hand." Then he asked - "What could be the
reason?" And his own answer was - "Only that the times of the
Gentile. are not yet fulfilled." He cited an experience
of ancient Israel where because "the iniquity of the
Amorites" was "not yet full" (Gen. 15:16); they were not
permitted to enter Palestine. He concluded - It may well be that the same
principle applies today, on a wider scale. If so, then Jerusalem is to remain
trodden down by Gentiles till the probationary time of all Gentiles has run
out." (pp. 230-231)*
From
this date - 1952 - to the fulfilment of Luke 21:24 in 1967, the
agitation over the 1888 Message has paralleled in time. (See A Warning and Its Reception for the
reaction of the Church to the allegations made in 1888 Re-Examined and the responses of Wieland and
Short.) In 1967, in the same month that Jerusalem came again under Jewish
control, a meeting was held in Washington by the General Conference brethren
at which Elder R. J. Wieland was given an opportunity to defend his
and Short's manuscript. In an eight page letter, Wieland outlines for D. K
Short the reaction and attitude of the leadership of the Church. The final
paragraph reads:
To
sum it all up, as I see the meeting in retrospect: the 1951 report [by the
General Conference] said the Ms was unworthy of serious consideration because
it was "critical"; the 1958 report said it was unworthy of such
consideration because it used EGW statements out of context; the 1967 hearing
concludes it is likewise unworthy because its fruitage is evil. When we are not
able to say
Page
5
anything effective
to clarify misunderstandings, I do not think the last charge is really fair;
but I believe the time has come to "let go and let God, " and keep
still. The Lord Jesus gave everybody, good and bad, an excellent example
as sheep before her shearers is dumb, so He opened not His mouth. Whether I am
right or wrong, I believe I must from hereon be "dumb." (p. 8,
"Buff Section" of A Warning
& Its Reception)
[Wieland
did not follow through on his "belief," but the events of history
indicate that God has indeed taken the reins in His own hands, and
that the Enemy has come down in great wrath setting in operation "every
conceivable power of evil." (R&H,
Dec. 13, 1892)]
To
declare the fruitage of the message of Christ's righteousness as evil, is no
different than declaring that very Righteousness One, a malefactor [evil doer]
(John 18:30). The leadership had made its decision. Thirteen years later, the
Church in session would place its imprimatur on a Statement of Beliefs which
denied the original trust given to it by God. The "signal" was then
given. Israel moved its capital from Tel Aviv to Jerusalem, and by an
act of the Knesset declared that Jerusalem united as one city was to be the
capital of all Israel.
What
are all of these facts - if so recognized - saying to us? Number one and
primary is the factor that the final edition of The Great Controversy in 1911 did not contain the added
light given to the Messenger of the Lord between 1888 and 1911 involving the
Parable of the Ten Virgins and Luke 21.
How
this omission should affect our use of The
Great Controversy in understanding current events is a question
that must be resolved.
Secondly,
an understanding of Revelation 18 as well as Luke 21 was indicated in the
letter to J. H. Kellogg written by Ellen White in 1901. While, as we noted
above, no specific verses are indicated in the counsel, the section of
Revelation 18 which concerns the call to come out of Babylon is primary in
current "historic" Adventist thinking. Certain aspects of this factor
of basic understandings, essential for this hour, need to be addressed. This we
shall do in the following article.
From <http://www.adventistlaymen.com/Documents/BASIC_UNDERSTANDINGS.html>
*******
And another ---
EXCERPT from Appendix F (Bible Study Guide)
The teachings of
Scripture in regard to the second coming of Christ use various comparisons. The
Son of man is pictured as coming first to the Ancient of days to receive a
kingdom. (Daniel 7:13-14) In the book
of Revelation when the Lord
God omnipotent exercises His power to re-establish His authority in the earth,
the declaration is made - "the marriage of the Lamb is come." (Rev. 19:6-7; 11: 15-17) The coming of the Son
of man to the Ancient of days involves a pre-Advent investigative judgment.
This dual representation of Jesus' coming is mingled by Jesus in a parable He
told. Jesus likened the kingdom of heaven "unto a certain king, which made
a marriage for His son." (Matthew 22:2)
When those bidden would not respond, the festive hall was filled with other
guests. Then the king came in to inspect the guests. (22:11) If a guest failed to have on the wedding attire supplied
by the king, he was cast out "into outer darkness." (22:12-13) While the thrust of the first part
of the parable was directed to the Jewish leadership and how they responded to
the coming of Jesus the first time, the second section involves those who
responded to fill the places of the original Israel. The robe fitly represents
the righteousness of Christ. The messengers whom God has sent, present to God's
second Israel the robe necessary to come to the marriage supper of the Lamb.
There is another
parable which Jesus told which should engage our attention in regard to the
marriage of the Lamb. It is the parable of the Ten Virgins. (Matthew 25:1-13) The setting should be
carefully studied. As the story begins, ten virgins have already responded to
one call to go forth and meet the Bridegroom. They "took their lamps and
went forth (exelthon from exerchomai) to meet the bridegroom." (Verse 1) They were all a part of one group -
albeit five were wise and five were foolish. "They all slumbered and slept"
because the Bridegroom tarried. (Verse 5)
Then at "midnight" a cry was made. (Verse
6) It was the darkest hour, and the voice came from outside of the
virgins. This is what makes this parable so distinctive from the other marriage
parables Jesus told. The invitations in the other parables were given by
servants of the same kingdom as were the invited guests. Further, this voice at
midnight calls in the same language as the call which brought them together in
the first instance. The voice called - "Go ye out to meet Him."
(Verse 5) Here the word is exerchesthe from exerchomai, but in the present tense:
- "Be going out to a meeting of Him." In response to this a
separation occurred. Five responded, while five continued to lean upon the
venders of spiritual merchandise until it was too late - the door was shut! (Verse 11)
Here is the same
picture as all the other calls - a messenger with the Lord's message. The
tragedy is that there will be those who will be giving lip service to the
messenger and messengers of the past, but who will miss or reject the message
and messenger of the midnight hour. The concept of the spiritual gift, which we
call the spirit of prophecy, is much broader as pictured in Scripture than we
are prone to accept. Our limited view may prove very costly in the light of
eternity.
Bible Study Guide
(Adventist Laymen['s Foundation)
Appendix F An Overview Page 90, 91
