Hermeneutics Interpreting a 19th-Century Prophet in the Space Age

A. Hermeneutic No. 1

Take ALL that the prophet has said upon the topic under consideration before drawing a final conclusion. HIPSA 5.11

The reason is immediately apparent: statements in isolation, however true, may present only one facet of the subject. Taken alone, such statements may well serve only to distort truth rather than facilitate correct understanding. HIPSA 5.12

This rule finds its roots in Scripture: “For precept must be upon precept, precept upon precept; line upon line; line upon line; here a little, and there a little” (Isaiah 28:10; cf. also verse 13) HIPSA 5.13

When surveying some topics in the writings of Ellen White this will not take long. Upon some subjects she was virtually silent: abortion, mechanical and chemical methods of birth control, radio and television programming, to mention only a few. HIPSA 5.14

Upon other topics she wrote relatively little. Concerning life insurance she spoke only once, in 1867, ² and upon the subject of wearing the wedding band there is only one statement, written in 1892. ³ HIPSA 5.15

Tantalizingly little, also, is found in her writings concerning a special resurrection of three categories of individuals immediately prior to the second coming of Christ. (They are not a part of the first general resurrection of the righteous, or the second general resurrection of the wicked at His coming at the end of the millennium.) We have only two sources of published materials upon this intriguing question. ⁴ HIPSA 5.16

Conversely, some topics have a plethora of material. The three-volume Comprehensive Index to the Writings of Ellen G. White ⁵ contains 30 pages (59 columns) of references to the person and work of the Holy Spirit, and 87 pages (174 columns) of references to the person and work of Jesus Christ! Even allowing for a certain amount of inevitable cross-referencing, this represents an immense body of materials of both subjects. Clearly one could not survey either topic in a single Sabbath afternoon of research. HIPSA 5.17

Let us examine, now, a sampling of topics upon which the application of Jemison’s first principle of hermeneutics is critical to gaining a correct understanding of prophetic writings: HIPSA 6.1

The human nature of Christ. One subject is agitating a substantial segment in Adventism today, often generating more heat than light. It is this: “Was the human nature of Christ like that of Adam before he sinned, or like that of Adam after he sinned?” HIPSA 6.2

The editors of Ministry felt the subject was important enough to devote half of an issue to the topic. ⁶ Spokespersons for the two views had equal erudition, theological qualification, and spirituality. More interestingly, both were ardent disciples of Ellen White, and both quoted at substantial length from her writings to support their diametrically opposed viewpoints! HIPSA 6.3

This raises an interesting—and urgent—question: are the inspired writings like a wax nose, which can be twisted and bent in any direction, to “prove” any and every vagrant idea that captures the attention—and acceptance—of God’s people? HIPSA 6.4

Emphatically not! The problem, at times, may be that we are simply asking the wrong questions. HIPSA 6.5

For example, Morris Venden briefly addressed the question of the human nature of Christ in his daily devotional volume, Faith That Works. ⁷ He suggests that we may have erred in trying to force this issue into an either-or category. For, he says insightfully, in certain respects the nature of Jesus was that of Adam before sin. (Jesus certainly did not have a basic predisposition or “bent” to do evil, as does every other human being born into this world.) However, in certain other respects Jesus shares the characteristics of the human nature of every son and daughter of Adam since the Fall. ⁸ HIPSA 6.6

The completion of the Atonement. I conducted a week of spiritual emphasis at a Seventh-day Adventist college outside North America several years ago. At that time questions concerning the Atonement and the High-Priestly ministry of Jesus in the heavenly sanctuary were being raised within the church. HIPSA 6.7

During the week, I mentioned briefly one of the principal differences between Seventh-day Adventists and their evangelical brethren. I said that while evangelicals believe that the atonement of Jesus was completed at Calvary, Adventists draw the distinction between the sacrifice of Christ being complete at the cross (“Christ was once offered to bear the sins of many”—Hebrews 9:28), and the Atonement being completed at some yet-future time when sin and sinners have been eradicated from the universe. HIPSA 6.8

Sabbath afternoon was devoted to a question-answer session. One member of the audience took near-violent exception to my earlier remark. He sent forward a half-dozen carefully arranged quotations from Ellen White on the subject. They were carefully arranged so that each succeeding statement was more powerful than the previous one. His quotations seemed to say, essentially, that the Atonement was completed at the cross. HIPSA 6.9

My response went something like this: HIPSA 6.10

1. These statements from Ellen White do seem to support the idea that the Atonement was complete at the cross. HIPSA 6.11

2. Though inspired and a diligent Bible student, Ellen White was not a trained theologian. When she employed theological terms, she did not speak as precisely or specifically as would a seminary-trained theologian. For example, she sometimes used the words inspiration, revelation, and illumination interchangeably and synonymously, something professional theologians would never do. To them these terms represent separate, discrete categories. HIPSA 6.12

3. Therefore, what Ellen White said is indeed important, but what she meant by what she said is even more important (especially to those who believe in thought-inspiration—as she did—rather than in mechanical verbal inspiration). HIPSA 6.13

4. The only way to determine Ellen White’s true meaning is to follow Jemison’s first rule of interpretation: Take all that the prophet has said upon the subject before you attempt to draw your final conclusions. HIPSA 7.1

5. When one does this, I believe he or she will conclude that the Atonement itself was not complete at the cross, though the sacrifice indeed was. HIPSA 7.2

Our only basis for understanding the Atonement is found in the types-and-shadows figures given by God at Sinai, which Moses permanently enshrined in the Pentateuch. HIPSA 7.3

There it was called the “Day of Atonement,” not the “Event” of atonement. While the animal sacrifice that day was crucial, it was not all. For atonement is a process, not an event. On the Day of Atonement things did not come to a halt with the sacrifice of the animal—other events continued through nightfall. Blood, once shed, had to be ministered. The scapegoat had to be led, “by the hand of a fit man,” out into the wilderness. And so on, until day’s end. HIPSA 7.4

Our very word atonement comes from an Old English word meaning, literally, “at-one-ment.” It signifies restoring or putting right a sundered relationship. HIPSA 7.5

Research will produce perhaps as many (or even more) statements from Ellen White to demonstrate that a lot of things had to happen after Calvary before the broken relationship between humans and their Creator would finally be mended. HIPSA 7.6

Does God kill sinners? A former Seventh-day Adventist licensed minister who currently operates an independent broadcast and publications ministry in the Pacific Northwest has become one of the most prominent (and vocal) spokesmen for an idea shared by a growing number. He teaches that God does not, has not, and never will kill the wicked. He uses several Ellen White statements to prove his case. A number of people have written the White Estate to inquire if her writings are being manipulated and perhaps distorted to support this theory. HIPSA 7.7

In the first chapter of The Great Controversy Ellen White discusses the final punishment of sinners in the context of the fate of Jerusalem in 70 A.D. A superficial reading of pages 36 and 37 (as well as some of her other writings) might lead one to conclude that God is not involved personally in the destruction of sinners. Certain statements seem to suggest that Satan and his angels are the real destroyers, and that sinners destroy themselves as a consequence of the evil lives they have lived. HIPSA 7.8

Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire. ⁹ HIPSA 7.9

Advocates of the God-does-not-kill-sinners theory sometimes cite another Ellen White statement to support their position. “The same destructive power exercised by holy angels when God commands, will be exercised by evil angels when He permits.” ¹⁰ HIPSA 7.10

There is danger, however, in overlooking one truth while emphasizing (or overemphasizing) another. It is true that after the close of probation much devastation in our world will be caused by Satan and evil angels. Yet it is equally true that “destructive power” is at times exercised by holy angels “when God commands.” HIPSA 7.11

The paragraph that precedes the sentence in question reminds us that before the Exodus one of God’s angels destroyed all the firstborn among the Egyptians in that 10th and crushing plague (Exodus 12). One angel from heaven also destroyed 70,000 men in Israel as a consequence of David’s sin in numbering Israel (1 Chronicles 21). Both acts of destruction took place at the express command of Jehovah. HIPSA 7.12

Statements implying that God does not kill sinners must be viewed in the light of other statements by the same writer. In The Desire of Ages, Ellen White speaks of the warfare against God’s law, begun in heaven by Lucifer, which will conclude at the end of time. By then each angel and human will have chosen one side or the other. HIPSA 7.13

And so she writes, “This is not an act of arbitrary power on the part of God.” ¹¹ But the issue is the character of God, not the activity of God. She makes the point that God does not act arbitrarily. He incurs no condemnation for murder when He finally exterminates the wicked. He is not to blame—those ultimately lost simply reap the inevitable result of their chosen course of action. HIPSA 8.1

In this extended message, Ellen White quotes from Ezekiel 28:16 (“I will destroy thee, O covering cherub”), even as she elsewhere quotes from 2 Thessalonians 2:8 (“And then shall that Wicked be revealed, whom the Lord shall consume….and shall destroy with the brightness of his coming”) HIPSA 8.2

In speaking of the destruction of Jericho, Mrs. White remarks that: HIPSA 8.3

God’s judgments were awakened against Jericho....The Captain of the Lord’s host (Jesus) Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. ¹²

In Patriarchs and Prophets, when Mrs. White speaks of the Flood she at least twice refers to “God’s judgments.” ¹³ In an 1876 unpublished manuscript entitled “The Days of Noah,” she pointedly observed: HIPSA 8.4

The plea may be made that a loving Father would not see His children suffering the punishment of God by fire while He had the power to relieve them. But God would, for the good of His subjects and for their safety, punish the transgressor. God does not work on the plan of man. He can do infinite justice that man has no right to do before his fellow man. Noah would have displeased God to have drowned one of the scoffers and mockers that harassed him, but God drowned the vast world. Lot would have had no right to inflict punishment on his sons-in-law, but God would do it in strict justice.

Who will say God will not do what He says He will do?....The Lord is coming in flaming fire to take vengeance on those sinners who know not God and obey not His gospel. ¹⁴

When Ellen White says “the wicked destroy themselves,” she does not address the activity of God. Instead, she is describing God’s character—especially His justice. She applies in a practical way the biblical doctrine that we reap what we sow. HIPSA 8.5

A sin to eat eggs? A letter to a “Brother and Sister E,” first published in a tract for the Battle Creek church in 1869, and subsequently included in Testimonies for the Church under the caption “Sensuality in the Young,” ¹⁵ contained this simple, straightforward counsel: “Eggs should not be placed upon your table.” ¹⁶ HIPSA 8.6

An examination of other statements by the same writer helps to modify what earlier appeared to be an all encompassing prohibition: HIPSA 8.7

1. Some 33 years later [1902] Ellen White wrote that “in some cases the use of eggs is beneficial. The time has not come to say that the use of milk and eggs should be totally discarded.” ¹⁷ HIPSA 8.8

2. In 1905 she added: It is true that persons in full flesh and in whom the animal passions are strong need to avoid the use of stimulating foods. Especially in families of children who are given to sensual habits, eggs should not be used. But in the case of persons whose blood-making organs are feeble—especially if other foods to supply the needed elements cannot be obtained—milk and eggs should not be wholly discarded. ¹⁸ HIPSA 8.9

3. And, finally, in 1909 Mrs. White further elaborated: While warnings have been given regarding the dangers of disease through butter, and the evil of the free use of eggs by small children, yet we should not consider it a violation of principle to use eggs from hens that are well cared for and suitably fed. Eggs contain properties that are remedial in counteracting certain poisons. ¹⁹ HIPSA 8.10

In her testimony, Ellen White, in effect, cautioned, “If you’re trying to put out a fire, use water, not gasoline!” HIPSA 9.1

A sin not to kneel for prayer? A decade ago while I was teaching at Pacific Union College I witnessed an interesting incident at an on-campus student picnic. The grass on the playing field was wet with dew so the campus chaplain, gathering the students for a brief devotional message, concluded by saying, “Let’s bow our heads for a word of prayer.” HIPSA 9.2

A small knot of students conspicuously (and, in my opinion, ostentatiously) withdrew a short distance. While their classmates reverently bowed their heads, this small group knelt on the wet grass for the duration of the prayer. HIPSA 9.3

The same group also would pointedly kneel in the church sanctuary for all prayers—invocation, benediction, offertory—and not merely for the main pastoral prayer. If challenged, they would cite the words of Ellen White in Selected Messages, Book Two: “This [kneeling] is the proper position always.” ²⁰ HIPSA 9.4

The inclusion of that word, always, did not preclude other modes of prayer, as becomes clear when one reads two other statements from the same author: HIPSA 9.5

There is no time or place in which it is inappropriate to offer up a petition to God. There is nothing that can prevent us from lifting up our hearts in the spirit of earnest prayer. In the crowds of the street, in the midst of a business engagement, we may send up a petition to God and plead for divine guidance. ²¹

It is not always necessary to bow upon your knees in order to pray. Cultivate the habit of talking with the Saviour when you are alone, when you are walking, and when you are busy with your daily labor. Let the heart be continually uplifted in silent petition for help, for light, for strength, for knowledge. Let every breath be a prayer. ²²

Obviously, when Paul instructed Christians to “Pray without ceasing,” he did not expect them to spend their entire lives upon their knees. The context of Ellen White’s first statement makes it clear that she was talking about the main (“pastoral”) prayer in a Sabbath worship service. HIPSA 9.6

In at least three documented instances in 1908 and 1909 (one of them a General Conference session), Mrs. White invited the congregation to stand with her in an act of rededication, and to remain standing while she prayed for them. ²³ HIPSA 9.7

W. E. Read in “Our Posture in Prayer” notes that there are two records of the Temple—and, further, that he apparently offered two prayers. In one he knelt, ²⁴ whereas in the other he stood. ²⁵ Read concludes that “when prayers of confession were offered, kneeling was the posture, but that when a prayer of benediction (blessing) was offered, standing was the posture.” ²⁶ HIPSA 9.8

Should Christians ever seek professional counseling? One final example will suffice to illustrate Jemison’s first rule of hermeneutics—take all that the prophet has said before drawing a final conclusion. HIPSA 9.9

I have taught the graduate course in the writings of Ellen White at the Seventh-day Adventist Theological Seminary at Andrews University for the past five years. Each quarter while I am on that campus I audit a course offered by some other seminary instructor dealing with a subject in which I have a large interest but little information. HIPSA 9.10

One year I took Dr. Garth Thompson’s course in “Pastoral Counseling.” I had never studied this subject on the undergraduate level, and felt the course would help my understanding and sharpen my technique. HIPSA 9.11

On the first day of class Dr. Thompson handed out a three-page compilation of 13 Spirit of Prophecy statements which seemed to indicate that Christians need not seek counsel of other human beings but should go directly to the Lord for help. HIPSA 10.1

After examining the document one student asked, “Well, then, why are we taking this course?” Dr. Thompson smiled and said, “Before you run to the records office for a drop slip, come tomorrow and read a second compilation I have prepared for you.” HIPSA 10.2

The next day he passed out another three-page compilation of 17 Ellen White statements, which seemed to indicate that under certain circumstances it was appropriate to seek counsel of another human being. HIPSA 10.3

Why the seeming discrepancy? Was Ellen White talking out of both sides of her mouth? No. In the first compilation the thrust was on “allow[ing] another to do your thinking for you,” ²⁷ “placing one’s responsibility upon someone else and wait[ing] for them to tell us what to do.” ²⁸ Mrs. White criticized going “first to human agencies for an understanding of....duty....It is a wrong education to teach our people to lean on human aids, instead of going to the Lord in prayer.” ²⁹ HIPSA 10.4

The counseling process, as conducted by professionals, does not consist of merely giving advice. (It is interesting that Ellen White was far in advance of her time—and still far in advance of some in our day—when she spoke disapprovingly of that kind of counseling!) HIPSA 10.5

In the second compilation the emphasis was placed upon the need for undershepherds with “an ear that can listen with sympathy to heartbreaking recitals of wrong, of degradation, of despair and misery,” ³⁰ “listen” rather than “judge,” “accuse,” “condemn,” or “advise.” HIPSA 10.6

Indeed, Ellen White saw some as having been “called to reach out to others” in various perils—disabled souls perplexed with doubt, burdened with infirmities, weak in faith, and unable to grasp the Unseen: but a friend whom they can see coming to them in Christ’s stead, can be a connecting link to fasten their trembling faith upon Christ. ³¹ HIPSA 10.7

Mrs. White did not see counseling as a role in which one human being simply “gives advice” to another (nor do professional counselors today). She did see a place for those who can listen, encourage, canvass various options for practical solutions, and help someone whose mind and thinking processes may be “frozen” from trauma to “thaw out” and return to normal autonomous functioning. HIPSA 10.8

All of the foregoing simply reinforced within me the conviction that if one truly wishes to know what the prophet means, it is imperative to take all that the prophet has said on the subject before coming to a final conclusion, lest one be led to an abstraction or distortion, and not arrive at truth. HIPSA 10.9

Clearly the context in some cases may limit the application of that statement. This leads us to Jemison’s second principle of hermeneutics: HIPSA 10.10