Vijas But this meant much to the cause of truth…To correct little things in the books written, you suppose would be doing a great work. My question to you is, do you see puppenger historic fulfillment of the curses delineated in Leviticus 26 resting upon Israel as a people or upon its land from to? And will the land ever experience the Sabbath rest depicted by the seventh-year cycle and the Jubilee? Because of your solid advocacy of the historicist view of Bible prophecy, I believe you could do much good for the cause of God by throwing all the weight of your intellect and influence in that direction and laying aside those view poppenger are indefensible and not held by the general body of your brethren who also advocate the historicist perspective. I also want to be absolutely clear that I regard your position on the daily pippwnger a fully acceptable position to be held within the parameters of a viable Adventist historicism. Pippenger in December of And it is evident that you ask the question because you believe the Spirit of Prophecy pippfnger the The Genesis account depicts the earth as formless and pervaded with darkness.
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For more than fifteen years I have been interested in this chart and particularly in the more obscure portions of it. I might have been about to leave my teen years when I first realized that Miller and others taught about a time period that was 2, years long.
This short article will survey the early Adventist teaching on the and will then offer several Biblical observations to those interested in understanding what the Bible teaches in regard to the Historical Survey For those that are not familiar with the facts of this case, Miller believed that there were two year periods that, together, made a year period.
One of these year periods is familiar to Adventists. It began in and ended in It was the period of papal civil supremacy. The other is less familiar. He understood this to be the first of the two periods brought to view in Revelation And he thought this to be the period pictured in Daniel For the timing of this period he took BC as the beginning of the Jewish captivity under Assyria-Babylon, and brought this forward years to AD.
Then he added 45 years of non-Catholic Roman European control of Jerusalem, and came to Miller opposed, on solid grounds, those persons who looked for a rebuilt Jerusalem as a fulfillment of covenant promises. James White later quoted the Advent Shield, an early Millerite paper, to show that Sabbath keeping Adventists were justified in holding to the original Millerite dates while other Adventists were setting new and untried dates. These paragraphs were quoted no less than seven times, three during the first year of publication of the Sabbath Herald, two during the first year of publication of the Review and Herald, and two during the tenth year of the Review and Herald.
The seven-year prophetic period of Jewish captivity Miller found in several Bible passages. He found it in Leveticus And he found it also in an obscure interpretation of Ezekiel They held to Daniel 2, 7, 8 and 9 as taught by Miller. They adopted his understanding, though slightly refined, of the latter portion of Daniel 12 and more or less to his understanding of large portions of Daniel That is why you never grew up hearing about the year time prophecy.
Hiram Edson did make a stab at reinterpreting the in a way that could fit with Adventism. That is 47 single-spaced sheets of typing paper. Edson differed from Miller significantly in that he dated the from BC rather than from The earlier date of Edson was based on the captivity of the ten tribes and extended to Thus it was the Christian church, not the Jews, that were released in It was the result of his personal investigation and he presented it with a request for his brethren to evaluate whether or not it would be useful.
As I have not time at present to mature the subject, I send you a portion of the broken, unmatured ideas as they are. I do not ask that they now go out as adopted or sanctioned by the Review, but merely for the examination and inspection of the brethren; and if the subject by them be judged to be of service to the church and worthy of further investigation, then it may hereafter be revised, improved, and carried out in its further bearing and extent.
Uriah Smith addressed these expectations in the appendix of Daniel and Revelation, pp The term is taken from Leviticus 26, where the Lord denounces judgments against the Jews, if they shall forsake him. Thus the expression occurs four times, and each succeeding mention brings to view severer punishments, because the preceding ones were not heeded.
If it denoted a period of time, a noun and its adjective would be used, as in Dan. The expression in Dan. See verse Besides these references to Miller, Edson, the Advent Herald, and Smith, one other pioneer early after the disappointment mentioned the period — Joseph Bates. In his Second Advent Waymarks and High Heaps, Bates recounts how it came as a shock to Adventists that they and their critics had somehow missed the fact that the periods , , , would be fulfilled in , not Bates comments cogently that if that was the mystery that was to be finished, it would not be finished until after the years.
Bates argues rather that the mystery of God refers to the time of redemption and probation that had closed in Bates makes no reference to a change or end to captivity in The doctor found that the world would end in at the conclusion of the year prophecy, dated from a different captivity than that chosen by Miller or Edson.
The Review and Herald mentioned this simply to refute it. Conclusion of the Historical Survey Miller early published a series of lectures that discussed what he believed to be every time prophecy in the scriptures and the fulfillment of each. Millerite charts of the time prophecies included, originally, references to the period. As the movement approached October 22, , preaching on Daniel 8 took precedence over other time prophecies. The disappointment led to a splintering of views of the time prophecies.
Sabbath keeping Adventists continued to emphasize Daniel 8 making over references to the days in the Adventist Pioneer Library. But the only Sabbath-keeping Adventists pioneers who ever wrote about the directly were Bates, Edson and Smith.
The first used the as evidence that probation had closed. The second suggested a changing of the dates on the chart to terminate in , and the third argued that the was not an actual time prophecy at all. Further, the words iddan and mowed are sufficient to indicate a year without the help of a number. In none of these four passages is the phrase a reference to seven periods of time.
Conclusion Regarding the Phrase There is no evidence that I can see in scripture that the number seven has even been used substantively that is, as a noun to indicate seven periods of time. There is abundant evidence that when seven periods of time are intended, the number is used with a noun to indicate the fact. And there is evidence outside of Leveticus 26 that when seven is used without a noun that it refers to intensity or completeness. So we find Daniel and So of the pioneers that wrote about Leveticus 26, Bates, Edson, and Smith, the latter appears to be closer to right than the others.
Leviticus 26 The chapter begins with one of the most beautiful summaries of the covenant made with Abraham, the covenant that we call the New Covenant today. Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God. Lev God reminds Israel of their obligations to the second and fourth commandments, the very commandments that contain the gospel content in the Decalogue, the very ones altered by the papacy.
Many distracting and side issues often claim our attention, but these deserve the attention that the side issues claim. It is easy to perceive which kind of rain and which kind of fruitful harvest the church should look forward today in response to the same conditions of faithfulness.
If ye walk in my statutes, and keep my commandments, and do them; Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. Le What God promised was an Old Testament blessing of always fresh produce. The two harvests would each last for months, food would be in abundance, and Israel would be safe.
They would not, however, be passive. Their dominions would grow by unnatural victories, five persons putting to flight. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.
And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.
Le From this promise as much as from the story of Gideon we are taught that God can accomplish his purposes through many or by few. The summary of the blessing is found in verses 9 through God promises that they will be pressured to eat their stored food just to make room for the new.
And what is more, God would dwell with them. And I will set my tabernacle among you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people. I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright. Following these wonderful promises we find a solemn denunciation, and after that, a gospel promise that was claimed by the prophet Daniel.
The harvest thefts remind us of Gideon. The running when no one is chasing reminds us of the armies in the time of Saul. Hated rulers are a theme of the book of Judges. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. The threat of verse 18 is for refusing to be reformed by the judgments listed above.
A man that will not be reformed must needs be more thoroughly disciplined. The further discipline continues: And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass: And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. Le 26 This part of the curse sounds like that of De 28 and especially of verses But before we get that point, observe the last part of verse And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins.
The curse foretold by the term seven is not only finite, it is proportional to the sins of the people. Items of the curse already listed can be like that. Was a two millennium series of captivities a punishment threatened to a certain generation if it would not hearken?
The Ten Commandments speak of a visitation of sins to the third and fourth generation. That kind of visitation is apparent in the captivity that followed Hezekiah and in the one that followed Josiah. The next step in the disaster includes pestilence that helps break up the defenses of a besieged and starving city. And a refusal to respond to this curse is followed up with words that were fulfilled as least twice in Jewish history.
Jeff Pippenger Time of the end