Revelation-Inspiration—Ellen White’s Witness and Experience

2. 1885-1900—A Personal World Ministry

J N Andrews had gone to Europe in 1874 as our first official missionary. He died in 1884 and it seemed to church leaders that Europe needed the personal ministry of Ellen White. So, as a widow at age 58, she traveled to Europe with her son William and his family. She spent two years there, from 1885 to 1887. The visions continued, but now they came in private. RIEWWE 6.2

Her book, The Great Controversy, had been prepared in a special printing in 1884 and colporteurs had sold 50,000 copies. Europe wanted the book too. Ellen White decided to revise and expand it with a worldwide audience in mind. She published an 1888 edition shortly after returning to America. The book was also printed in other languages. She prepared an author’s introduction that is an important statement on inspiration. We’ll come back to it in a moment. RIEWWE 6.3

There was a brief interlude of four years in America, and then Ellen White returned to overseas labor for nine years in Australia and New Zealand from 1891-1900 (from ages 63 to 72). RIEWWE 6.4

The brief four years in America were significant ones for the church. In the middle of these years, the historic 1888 General Conference at Minneapolis was held. On the surface, righteousness by faith was the point of contention. But Ellen White’s inspiration was also an issue. She accepted the preaching of Jones and Waggoner on faith and actively worked with them following the historic meeting. It is not surprising that she made several significant statements on inspiration during this time: RIEWWE 6.5

1. 1886—“Objections to the Bible” (Selected Messages 1:19-21). RIEWWE 6.6

2. 1888—Introduction to The Great Controversy, v-xii. RIEWWE 6.7

3. 1888—“The Inspiration of the Word of God” (Selected Messages 1:15-18). RIEWWE 6.8

4. 1889—“The Mysteries of the Bible a Proof of Its Inspiration” (Testimonies for the Church 5:698-711). RIEWWE 6.9

5. 1889—“The Nature and Influence of the Testimonies” (Testimonies for the Church 5:654-691). RIEWWE 6.10

A brief review of some high points of these published statements is revealing. RIEWWE 6.11

1. 1886—“Objections to the Bible” (Selected Messages 1:19-21) RIEWWE 6.12

In this statement, prepared while she was in Europe, Ellen White talked of the problems of communication of truth from three different sides. We might call it a hermeneutical discussion—that is, consideration of how to interpret RIEWWE 6.13

or explain the meaning. Her comments apply to her own writings as well as to the Bible. RIEWWE 7.1

A. Problems for the Writer: RIEWWE 7.2

Human minds vary. The minds of different education and thought receive different impressions of the same words, and it is difficult for one mind to give to one of a different temperament, education, and habits of thought by language exactly the same idea as that which is clear and distinct in his own mind (Selected Messages 1:19). RIEWWE 7.3

B. Problems Created by the Reader: RIEWWE 7.4

Speaking from the writer’s perspective, she says: RIEWWE 7.5

If the man he communicates with is not honest and will not want to see and understand the truth, he will turn his words and language in everything to suit his own purposes....This is the way my writings are treated by those who wish to misunderstand and pervert them (Ibid).

C. General Problems: RIEWWE 7.6

The Scriptures were given to men, not in a continuous chain of unbroken utterances, but piece by piece through successive generations, as God in His providence saw a fitting opportunity to impress man at sundry times and divers places (Selected Messages 1:19, 20).

There is not always perfect order or apparent unity in the Scriptures.... Those who take only a surface view of the Scriptures will, with their superficial knowledge,.... talk of the contradictions of the Bible (Ibid).

The Bible is not given to us in grand superhuman language.... Everything that is human is imperfect. Different meanings are expressed by the same word; there is not one word for each distinct idea (Ibid).

The attitude with which we come to the study of God’s messages to us is extremely important. Ellen White makes this sobering comment to ministers: RIEWWE 7.7

The spirit in which you come to the investigation of the Scriptures will determine the character of the assistant at your side. Angels from the world of light will be with those who in humility of heart seek for divine guidance. But if the Bible is opened with irreverence, with a feeling of self-sufficiency, if the heart is filled with prejudice, Satan is beside you, and he will set the plain statements of God’s Word in a perverted light (Testimonies to Ministers and Gospel Workers, 108).

2. 1888—Introduction to Great Controversy, v-xii. RIEWWE 7.8

This author’s introduction might properly be titled “How God Speaks to Man.” Moses is pictured as “the historian of creation and the law.” The Bible is said to point to “God as its author” and yet “written by human hands.” This is stated as a representation of “such a union [that] existed in the nature of Christ.” RIEWWE 8.1

There is comment on the diversity in the Bible with its many writers as causing trouble for the “superficial, careless, or prejudiced reader,” while the “thoughtful, reverent student” will see the “underlying harmony.” RIEWWE 8.2

The Scriptures are characterized as an “authoritative, infallible revelation of His [God’s] will.” They are said to be “the standard of character, the revealer of doctrines, and the test of experience.” RIEWWE 8.3

But the Bible’s presence does not preclude the continued work of the Holy Spirit. It is stated that Jesus promised that after He returned to heaven the Holy Spirit would “open the word to His servants, to illuminate and apply its teachings.” But even while the Scriptures were being given “the Holy Spirit did not cease to communicate light to individual minds, apart from the revelations to be embodied in the Sacred Canon.” Ellen White points out that “men received warnings, reproof, counsel, and instruction [from the Holy Spirit], in matters in no way relating to the giving of the Scriptures.” RIEWWE 8.4

Now, note an interesting sequence. (1) She speaks of the special outpouring of the Spirit at Pentecost. Next, (2) she speaks of the need of the church as it approaches its “final deliverance” with Satan working feverishly “with all power and signs and lying wonders” (2 Thessalonians 2:9). She says: “For six thousand years that master-mind that once was highest among the angels of God, has been wholly bent to the work of deception and ruin.” (3) She speaks of a message the church has to bear to the world that has need of “the special endowment of divine grace and power” as in the “apostolic days.” (4) Then these words about her work: “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.” Finally, (5) she expands this thought: RIEWWE 8.5

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 (The Great Controversy, xi).

She then explains her use of secular sources in the account: RIEWWE 8.6

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 and forcible presentation of the subject (The Great Controversy, xii).

The prophetic messenger concludes the introduction with a statement of purpose for the book: RIEWWE 9.1

To unfold the scenes of the great controversy between truth and error; to reveal the wiles of Satan, and the means by which he may be successfully resisted; to present a satisfactory solution of the great problem of evil, shedding such a light upon the origin and the final disposition of sin as to make fully manifest the justice and benevolence of God in all His dealings with His creatures; and to show the holy, unchanging nature of His law, is the object of this book (Ibid).

3. 1888—“The Inspiration of the Word of God” (Selected Messages 1:15-18). (Prepared at the 1888 General Conference Session.) RIEWWE 9.2

Writing about “shepherds....of the flock” she says: RIEWWE 9.3

There are men who strive to be original, who are wise above what is written; therefore their wisdom is foolishness....In seeking to make plain or to unravel mysteries hid from ages from mortal man, they are like a man floundering about in the mud, unable to extricate himself and yet telling others how to get out of the muddy sea they themselves are in. This is a fit representation of the men who set themselves to correct the errors of the Bible. No man can improve the Bible by suggesting what the Lord meant to say or ought to have said (Selected Messages 1:16).

She goes on to discuss “probable mistakes” of copyists of the Bible, but observes that “all the mistakes will not cause trouble to one soul, or cause any feet to stumble, that would not manufacture difficulties from the plainest revealed truth.” RIEWWE 9.4

Some further bits from this statements: RIEWWE 9.5

I take the Bible as it is, as the inspired Word (Selected Messages 1:17).

Brethren, let not a mind or hand be engaged in criticizing the Bible (Ibid).

Beginning at Genesis, they [critics] give up that which they deem questionable, and their minds lead on, for Satan will lead to any length they may follow in their criticism, and they see something to doubt in the whole Scriptures (Selected Messages 1:18).

And then she makes a rather unusual statement. Speaking to one who is “possessed of large talents of mental powers” she says he “will also find difficulties and secrets and wonders which will give him the highest satisfaction to study during a long lifetime, and yet there is an infinity beyond” (Ibid). RIEWWE 9.6

4. 1889—“The Mysteries of the Bible a Proof of Its Inspiration” (Testimonies for the Church 5:698-711). RIEWWE 9.7

This statement was printed in 1889, the year after the historic 1888 General Conference. The following words sum up the thrust of the material: RIEWWE 10.1

The difficulties of Scripture have been urged by skeptics as an argument against the Bible; but so far from this, they constitute a strong evidence of its divine inspiration (Testimonies for the Church 5:700).

Speaking of skeptics and infidels she says, “Because they cannot fathom all its mysteries” they “reject God’s Word.” But she warns: “Not all who profess to believe the Bible are secure from temptation on this point.” She continues: RIEWWE 10.2

It is Satan’s work to prevent the investigative powers of the mind. A certain pride is mingled with the consideration of Bible truth, so that men feel defeated and impatient if they cannot explain every portion of Scripture to their satisfaction (Testimonies for the Church 5:701).

Talking further about “the difficulties in the Bible” she says they “do not reflect upon the wisdom of God.” Then she pointedly says: RIEWWE 10.3

They will not cause the ruin of any who would not have been destroyed if no such difficulties had existed. Had there been no mysteries in the Bible for them to question, the same minds would through their own lack of spiritual discernment, have found cause of stumbling in the plainest utterances of God (Testimonies for the Church 5:702).

After reminding her readers that Bible study without prayer and a submission to God’s will, can actually produce skepticism, she says: “It is only those who are following the light already given that can hope to receive the further illumination of the Spirit” (Testimonies for the Church 5:705). RIEWWE 10.4

Further on in this article she suggests that the absence of “controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine.” In fact, she infers the exact opposite: RIEWWE 10.5

When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what (Testimonies for the Church 5:707).

She goes one step further: RIEWWE 10.6

God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat (Ibid).

5. 1889—“The Nature and Influence of the Testimonies” (Testimonies for the Church 5:654-691). RIEWWE 10.7

Ellen White here reviews her personal experience and how we should regard RIEWWE 10.8

her writing. She was instructed to publish personal testimonies because of their general value: RIEWWE 11.1

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 (Testimonies for the Church 5:660).

She considered her writings as from the same Source as Scriptures: RIEWWE 11.2

In ancient times God spoke to men by the mouth of prophets and apostles. In these days He speaks to them by the testimonies of His Spirit (Testimonies for the Church 5:661).

She further clarifies her role: RIEWWE 11.3

The Word of God is sufficient to enlighten the most beclouded mind and may be understood by those who have any desire to understand it. But notwithstanding all this, some who profess to make the Word of God their study are found living in direct opposition to its plainest teachings. Then, to leave men and women without excuse, God gives plain and pointed testimonies, bringing them back to the Word that they have neglected to follow. The Word of God abounds in general principles for the formation of correct habits of living, and the testimonies, general and personal, have been calculated to call their attention more especially to these principles (Testimonies for the Church 5:663, 664).

She pursues further the purpose of the testimonies: RIEWWE 11.4

The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed (Testimonies for the Church 5:665).

Again: RIEWWE 11.5

God has through the testimonies simplified the great truths already given (Ibid).

Still again: RIEWWE 11.6

The testimonies are not to belittle the Word of God, but to exalt it and attract minds to it (Ibid).

The Lord told her: RIEWWE 11.7

Your testimony .... is to come down to the minutiae of life (Testimonies for the Church 5:667).

Speaking directly to the place of her writings—often called the testimonies—she marks out the steps many take in apostasy: RIEWWE 11.8

It is Satan’s plan to weaken the faith of God’s people in the testimonies.... [1] He works upon minds to excite jealously and dissatisfaction toward those at the head of the work. [2] The gifts are next questioned, [3] then, of course, they have but little weight, and instruction given through vision is disregarded. [4] Next follows skepticism in regard to the vital points of our faith, the pillars of our position, [5] then doubt as to the Holy Scriptures, and then the downward march to perdition (Testimonies for the Church 5:672).

We are reminded of how God deals with us regarding what he makes plain and what He leaves unresolved: RIEWWE 12.1

Those who desire to doubt will have plenty of room. God does not propose to remove all occasion for unbelief. He gives evidence, which must be carefully investigated with a humble mind and a teachable spirit, and all should decide from the weight of evidence (Testimonies for the Church 5:675).

It is clear that not every question is answered by God—on purpose. He tests us to see if we will look at problems or the “weight of evidence.” She speaks about critics who “seize upon everything which they can use as a peg to hang a doubt upon.” Then quoting the angel, she continues: RIEWWE 12.2

The Lord Jesus shall rise up from His mediatorial work in the heavenly sanctuary and shall clothe Himself with the garments of vengeance and surprise them at their unholy feast.... Their taste has been so perverted, that they would be inclined to criticize even the table of the Lord in His kingdom (Testimonies for the Church 5:690).

Ellen White concludes this compilation as follows: RIEWWE 12.3

I have no special wisdom in myself; I am only an instrument in the Lord’s hands to do the work He has set for me to do. The instructions that I have given by pen or voice have been an expression of the light that God has given me (Testimonies for the Church 5:691).

We observe a few other statements on inspiration made during this period in sermons, letters and manuscripts. Writing about the diversity of Bible authors she likened them to “the testimonies in a social meeting.” She strongly opposed the idea that Scripture had degrees of inspiration as advocated in a series of articles on inspiration that appeared in the Review (see The Review and Herald, January 15, 1884). She said: RIEWWE 12.4

Both in the Tabernacle and in the college the subject of inspiration has been taught, and finite men have taken it upon themselves to say that some things in the Scriptures were inspired and some were not. I was shown that the Lord did not inspire the articles on inspiration in the Review, neither did He approve their endorsement before our youth in the college (Letter 22, 1890; Selected Messages 1:21, 22).

In a sermon at the 1891 General Conference she compared the Scriptures with human philosophy in this way: RIEWWE 12.5

Some sit in judgment on the Scriptures, declaring that this or that

passage is not inspired, because it does not strike their minds favorably. They cannot harmonize it with their ideas of philosophy and science, “falsely so called” (1 Timothy 6:20)....It is not the province of any man to pronounce sentence upon the Scriptures, to judge or condemn any portion of God’s Word. RIEWWE 13.1

She then comments on how some treat her writings. Remember, she is speaking to church leaders: RIEWWE 13.2

When it suits your purpose, you treat the testimonies as if you believed them, quoting from them to strengthen any statement you wish to have prevail. But how is it when light is given to correct your errors? Do you accept the light? When the Testimonies speak contrary to your ideas, you treat them very lightly (The General Conference Bulletin, April 13, 1891; Selected Messages 1:42, 43).

While in Europe she was asked to preach less about duty and more about the love of Jesus. Here is her comment: RIEWWE 13.3

Brother A suggests that it would please the people if I speak less about duty and more in regard to the love of Jesus. But I wish to speak as the Spirit of the Lord shall impress me. The Lord knows best what this people needs. I spoke in the forenoon [Sabbath, October 17, 1885] from Isaiah 58. I did not round the corners at all (Ms 26, 1885).

Writing to one who wanted to divide her messages, Ellen White stated: RIEWWE 13.4

This is one of Satan’s hooks to hang your doubts upon to deceive your soul and the souls of others who will dare to draw the line in this matter and say, this portion which pleases me is from God, but that portion which points out and condemns my course of conduct is from Sister White alone, and bears not the holy signet. You have in this way virtually rejected the whole of the messages which God in His tender, pitying love has sent to save you from moral ruin (Letter 16, 1888; Selected Messages 3:69).

Sometimes when she preached, Ellen White did not plan her words: RIEWWE 13.5

Frequently I do not anticipate saying the things I do say when I am speaking before the people (Letter 3, 1889; Selected Messages 3:81). RIEWWE 13.6

Speaking of the scribes and pharisees of Christ’s time, she said they “interpreted what they read to sustain their tradition.” Then, when “Christ came, they refused to receive Him, because He was different from their idea of what the Messiah should be. Divided on most points, they were united on one point—opposition to Christ” (Ms 22, 1890). RIEWWE 13.7

Ellen White actively resisted the role of mediator, urging others to go directly to Jesus for themselves. She said: “I am riding in the same boat with yourself trusting for salvation in the merits of a crucified and risen Saviour” (Ms 83, 1891). RIEWWE 13.8

When in Australia she was held back by God in delivering a certain message to a man by the name of Faulkhead until he was ready to listen. It proved to be his salvation. (Letter 46, 1892, Letter 55, 1894, and Letter 124, 1902.) RIEWWE 14.1

Ellen White often was given knowledge by the Lord of secret sins. It is of interest that she exposed the sins of those who openly opposed truth, but was cautious about revealing the sins of those who professed loyalty. Here is what she said to one man: RIEWWE 14.2

Your brethren, or many of them, do not know that which you yourself and the Lord know. I have determined that I will not confess the sins of those who profess to believe the truth, but leave these things for them to confess (Letter 113, 1893).

She urged one minister to get his proofs from the Bible, not from her writing alone: RIEWWE 14.3

In public labor do not make prominent and quote that which Sister White has written as authority to sustain your positions. To do this will not increase faith in the testimonies. Bring your evidences, clear and plain, from the Word of God. A thus saith the Lord is the strongest testimony you can possibly present to the people. Let none be educated to look to Sister White, but to the mighty God, who gives instruction to Sister White (Letter 11, 1894; Selected Messages 3:29, 30).

Ellen White often expressed dissatisfaction with her ability to express in words what God had shown her. In a letter expressing dismay over poor picture illustrations that had been submitted to her for one of her books, she wrote to the publishing house: RIEWWE 14.4

That which is holy and elevated in heavenly things, I scarcely dare represent. Often I lay down my pen and say, Impossible, impossible for finite minds to grasp eternal truths, and deep holy principles, and to express their living import. I stand ignorant and helpless. The rich current of thought takes possession of my whole being, and I lay down my pen, and say, O Lord, I am finite, I am weak, and simple and ignorant; thy grand and holy revelations I can never find language to express (Ms 23, 1896).

The control of the Lord over her work she stated interestingly: RIEWWE 14.5

In the night I am aroused from my sleep, and I write in my diary many things that appear as new to me when read as to any who hear them. If I did not see the matter in my own handwriting, I should not think my pen had traced it (Letter 118, 1898; Selected Messages 3:57).

Ellen White saw difficult days ahead regarding confidence in her work: RIEWWE 14.6

The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. “Where there is no vision, the people

perish” (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony (Letter 12, 1890; Selected Messages 1:48). RIEWWE 15.1