"In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son" (Heb. 1:1, 2). This biblical declaration introduces us to the marvelous world of divine communication; a communication that is simple and complex; well known and mysterious; divine and human. The purpose of this book is to analyze that which we can understand with our human finite minds about how God speaks to humanity.

The starting point for our study is a firm belief in the existence of God, a personal God who speaks and communicates, and who is interested in intervening in human affairs—"Because anyone who comes to him must believe that he exists" (Hebrews 11:6). This simple concept, developed within the context of a definition of faith, establishes the basic way in which the believer approaches the theme of divine communication: "God exists. He is a personal Being and wishes to have communication with me." This starting point may seem too simple, even naive. The secular viewpoint that affects the world in general may also affect the Christian who struggles to maintain his beliefs in the midst of an incredulous world.

Jesus Christ, The Epitome of Divine Communication

Our analysis will begin with Jesus, our Saviour, because He represents the epitome of revelation and of God's communication. Even before His incarnation, the "Word" had communicated divine truth to the prophets of the Old Testament. In coming to this world, His person, His message, and His ministry demonstrated for all to see that Divinity wished to communicate with humanity. The relationship of Christ with human beings did not end, however, with His ascension to the right hand of the Father. His plan was to continue in communion with His people, to continue speaking to them and showing His love for them. And "the testimony of Jesus" fulfills this purpose. The work and the message of the prophets is not something separate from Christ and the plan of salvation; it is an integral part of the divine program for humanity.

It was Christ Himself who informed His followers that the Holy Spirit would be the One in charge of communicating the divine message to the human race. The Comforter, the Holy Spirit, Jesus said, "will teach you all things and will remind you of everything I have said to you." "he will guide you into all truth" (John 14:26; 16:13). The church of Christ would advance confidently, guided by the indispensable help of the Spirit.

One of the presuppositions of this analysis is that the Holy Spirit fulfills His teaching ministry and leadership of the church mostly through the prophetic gift. It is true that we cannot limit the work of the Holy Spirit, since He assigns and uses spiritual gifts "as he determines" (1 Corinthians 12:11). The history of God's people, nevertheless, in biblical times and in contemporary times, shows that the Spirit guided the church through the function and message of the prophets.

The Human Instrument

God did not choose supernatural beings to communicate His message, nor did He choose "grand superhuman language." He chose human messengers who, utilizing human language, would communicate the divine message. This relationship between a divine message and human messengers makes the divine communication unique in itself. Furthermore, this divine-human relationship is not only unique, it is also mysterious and sometimes seems incomprehensible to our finite understanding. To try to understand this relationship between a divine message, perfect and infallible, and a human messenger, imperfect and fallible, is one of the important goals of this book.

Furthermore, it is not only the instrument selected by God to communicate His message, the prophet who is human. Those who receive the message are also human. The divine communication, as the term itself indicates, originates with God. It is truly the testimony of Jesus and the voice of the Spirit. It is, however, destined for human beings who, since the entrance of sin, have limited, and often completely contrary, perceptions of the great facts of life. The way that we human beings perceive, interpret, and ultimately handle, the message of God is of absolute importance to the accomplishment of the divine objectives in communicating that message. Ultimately, this is the fundamental step through which the divine-human communication is made effective. If the human receptor is not willing to receive a communication, or perceives it incorrectly, or rejects it because it does not meet his expectations or because it confronts him with changes in his traditional way of living or acting, then God's purpose is not fulfilled, and this human being is left to his own fate, a major tragedy for anyone's life.

It is for these reasons that the ultimate purpose of this book is to confirm the believer in the assurance that God does speak to us, and that He does it with the sole purpose that each of us, in a personal way, may be "wise for salvation through faith in Christ Jesus" (2 Timothy 3:15).

—Juan Carlos Viera

Jesus Christ is God's ultimate revelation to the human race. "He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy" (Colossians 1:15-18).

In this hymn of praise, the apostle, inspired by the Spirit, describes the exalted position of Christ our Saviour. Jesus Christ is not only a visible revelation of the invisible God, He is also the Lord of the universe and of the church. As Creator, He directs the entire universe. As head of the church, He directs His representatives on the earth.

Christ, Head of the Church

This illustration of Christ as the head of the church[1] is precisely accurate in describing His relationship with the

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church. The church is sometimes referred to as the "mystic body of Christ." For the sake of comparison, Christ might also be referred to as the "mystic head of the church." The idea of a "mystic" relationship between Christ and His church could cause confusion, however. Even if the expression "mystic" is used in the sense of "symbolic," Christ's relationship to His church is really much more than that: it is practical and real. As head, Christ originates, sets the agenda, and plans the objectives and purposes for the church. He hears and listens to its needs. He is moved by its victories and suffers with its defeats. Mainly, however, He desires to communicate regularly with it to guide and direct it.

To accept Christ as head of the church means to accept His plans and purposes for it. It also means to accept the way He has chosen to direct it. In His capacity as leader and head of the church, Jesus Christ is sovereign. This sovereignty is manifested both in the selection of the human instruments He uses to communicate with His people and in the form in which He communicates. We may sometimes be tempted to question the Lord regarding His selection of "messengers," who are all too similar to ourselves: human, imperfect, weak, and even sinful, as we ourselves are. Had we been doing the selecting, we would have probably chosen the angels to communicate God's message. We would undoubtedly have felt their authority to be superior to that of those human beings who speak to us in God's name as His representatives. Nevertheless, the election of human instruments is an act of divine sovereignty. "But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and

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the things that are not—to nullify the things that are, so that no one may boast before him" (1 Corinthians 1:27-29).

Divine sovereignty is also shown in the selection of the way in which the message is communicated. God did not choose a "grand superhuman language"[2] but common language in which men can communicate and understand each other. In reading and analyzing the text of the divine message, we may again be tempted to question the Lord for having chosen a means of communication as commonplace as human language, instead of a thunderous voice from heaven, or through a miraculous intervention, directly to our minds. A literary critic may find the divine message so similar to human communication that he refuses to believe it to be divinely inspired. But divine Sovereignty has made the selection, and it remains for human beings to accept it or reject it, but not to change it, modify it, or try to improve on it. Again the Scriptures remind us: "We have this treasure in jars of clay to show that this all-surpassing power is from God and not from us" (2 Corinthians 4:7).

The Holy Spirit: the Person of the Divinity in Charge of Communication

The choice of the Holy Spirit as the person of the Divinity in charge of communicating the message to humanity is also an act of divine sovereignty. In the Old Testament, the work of the Spirit as the communicator of divine truth can already be seen. David, king, prophet, and author of most of the psalms, declares: "The Spirit of the Lord spoke through me; his word was on my tongue" (2 Samuel 23:2). Ezekiel states: "Then the Spirit of the Lord came upon me" (Ezekiel 11:5).

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It is in the New Testament, however, that the work of the Holy Spirit as the communicator of the divine message is most clearly seen. Jesus Himself was responsible for announcing the important work of the Spirit and His relationship to the church. This ministry would be fulfilled, Jesus promised, through three specific functions: (1) The Spirit would act as a "witness" of Christ, giving testimony about Him; (2) The Spirit would act as "teacher" of the church, teaching His followers "all things"; (3) The Spirit would act as "leader" of the church to guide it "into all truth." We will briefly analyze each of these functions of the Holy Spirit in the church.

"He Will Testify About Me"

The expression "the testimony of Jesus," appears in the book of Revelation with specific application to the gift of prophecy and the work of the prophets (Rev. 1:2, 9; 12:17; 19:10). However, this and other similar designations such as "the testimony of God," or "the revelation of Jesus Christ," were apparently popular usages in referring to the messages coming from the Holy Spirit through the New Testament prophets.[3] Christ used this expression to refer to the work of the Spirit. "He," the Lord declared, "will testify about me" (John 15:26). Here, Jesus describes the work of the Spirit specifically in terms of giving "testimony." His task would be to give testimony about God's great acts in the person of Christ. His function would be that of a divine communicator—to make known the mysteries of salvation that have as their central figure the Man of Calvary.

When speaking about the work of the Holy Spirit, many believers describe Him in subjective terms: a force, a power,

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or a special gift used to carry out a certain task. Christ, however, describes the work of the Spirit as an objective function. The Spirit speaks, communicates, and enters into contact with humanity to give testimony about Jesus. Clearly it is an activity in which the voice of the Spirit becomes audible. How does He do it? With whom does He communicate? These are the basic questions that this book will attempt to answer.

"The Testimony of Jesus" In The Last Days

For those of us who live in the last days, it is of real comfort to know that the testimony of the Spirit did not cease with the closing of the canon of Holy Scripture. The same Lord who promised His disciples that the Holy Spirit would give testimony about Him, also revealed to His servant John (Rev. 1:1, 2) that "the testimony of Jesus," in other words, the voice of the Spirit (Revelation 12:17), would again be manifested in the remnant church at the time of the end. Fortunately, the Lord has not left His church in these difficult days without information and communication. If anyone may entertain doubts about being part of God's church, all he needs to do is to recall the characteristics of the true church enunciated by the Lord to His servant John in the book of Revelation. These words reaffirm assurance that God's church at the time of the end sustains and defends the faith of Jesus (14:12), keeps the commandments of God, and has the testimony of Jesus Christ. As a result, it suffers the hatred of the forces of evil (12:17). It is imperfect and faulty. The faithful and true Witness, however, offers a remedy for its situation (3:1419). Christ's testimony, the voice of the Spirit, always has as its objective to remedy the imperfections

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of His church.

"He Will Teach You All Things"

The Holy Spirit was also designated as the divine instrument in charge of the teaching ministry of the church, assigned to teach everything necessary for the instruction and correction of the church. "But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you," Jesus promised (John 14:26). The teaching ministry of the Spirit is absolutely indispensable for the instruction of the church, because the church is made up of human beings limited by human frailties. As members of God's church, we may be sincere and honest in our search for answers to the big questions of life, of the universe, and of salvation, but this is not enough to give us the assurance that we have actually encountered the truth. In these matters it is indispensable to accept that a supernatural source of knowledge is required. The Holy Spirit was promised precisely as that special source of instruction for the church.

Whom Does The Spirit Teach?

In view of the importance of the instruction of the Holy Spirit to the church, we need to elaborate on some aspects related to the topic. First of all, we need to define the receivers of these instructions. Second, what type of authority do these instructions or teachings have? Some well-intentioned Christians, after having prayed for the illumination of the Spirit as they study, then teach and preach convinced that every thought that comes to their minds—any interpretation or teaching—is true because they have asked for the illumination

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of the Holy Spirit. It may be well to ask ourselves at this point what the Lord's original intention was in promising the teaching and instruction of the Spirit.

One of the basic principles of biblical interpretation is to analyze the historical context in which a declaration was made. In this case, when the Lord said: "He [the Holy Spirit] will teach you all things and will remind you of everything I have said to you," His audience at that historical moment was specific and limited. The message was given in the upper room, and Jesus' promises were given after having taken part with His disciples in the Last Supper. The apostle John records Christ's presentation in the greatest detail (John 13-17). His words were directed primarily to His disciples, the future apostles and prophets of His church. The Lord took this opportunity to give instructions and specific promises to His future leaders. It is true, of course, that a large proportion of His marvelous declarations and promises given on that occasion may be applied in a general way to all followers of the Lord. For example, as members of God's church, we accept and follow the instructions of the Lord relating to the ordinance of humility (John 13:3-16); we all rejoice in His promise to return to take us home (John 14:13); we all know that communion with Him is vital for our spiritual experience, just as it is vital for the branch to remain connected to the vine (John 15:15). Nevertheless, we must be careful not to make indiscriminate generalizations. Amid those marvelous promises directed to all His followers, there are specific declarations directed particularly to the disciples, who would be the future leaders and prophets of the church. For example, Christ promised His disciples regarding the Spirit; "he will tell you what is yet to come" (John 16:13).

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This is a specific reference to the prophetic gift and the ability of the Holy Spirit to predict events before they happen and to communicate them to His followers. It is not difficult to see that this declaration refers to the future function of the apostles as prophets and not to the entire church in general.

The statement we are analyzing, "he will teach you all things," may be classified in the same category as the previous one, "he will tell you what is yet to come." At least the apostles understood it that way, especially the apostle Paul, who relates the teaching of the Spirit to the prophetic office and the inspired writings.[4]

Whom Does The Spirit Illuminate?

Of course, the Scripture also promises the illumination, or enlightenment, of the Spirit to all those who wish to know the mysteries of God (Ephesians 1:17-19). But that illumination always has as its point of reference the prophetic word (2 Peter 1:19-21). In other words, the illumination of the Spirit in our minds manifests itself when we open the Scriptures, not separate from them. The Spirit directs believers in general through the Word, illuminating their minds to understand it. It is the prophets whom the Spirit instructs and teaches in a specific way so that they in turn may communicate the instruction received to the church as a whole. The following inspired declarations help us understand the relationship between the divine Teacher, the prophet, and the members of the church:

The fact that God has revealed His will to men through His word, has not rendered needless the continued presence and guiding of the Holy Spirit. On the contrary, the Spirit was promised by our Saviour,

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to open the word to His servants, to illuminate and apply its teachings. . . .

The ministry of the divine Spirit in enlightening the understanding and opening to the mind the deep things of God's holy word, was the blessing which Paul thus besought for the Ephesian church.[5]

The Holy Spirit always leads to the written Word, and calls the attention to the great moral standard of righteousness. . . . Some souls who claim to be believers have slighted, and turned from, the Word of God. They have neglected the Bible, the wonderful Guidebook, the true Tester of all ideas, and claim that they have the Spirit to teach them, that this renders searching the Scriptures unnecessary. All such are heeding the sophistry of Satan, for the Spirit and the Word agree.[6]

Great reproach has been cast upon the work of the Holy Spirit by the errors of a class that, claiming its enlightenment, profess to have no further need of guidance from the word of God. They are governed by impressions which they regard as the voice of God in the soul. But the spirit that controls them is not the Spirit of God. This following of impressions, to the neglect of the Scriptures, can lead only to confusion, to deception and ruin. It serves only to further the designs of the evil one.[7]

The process by which the Lord chooses to train us, teach us, and, on occasion, to correct us is clearly specified.

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The Holy Spirit communicates with the prophets whom He instructs and teaches. The prophets communicate the message, oral or written, to the church. When God's people listen or read the prophetic message, the Spirit illuminates their minds to understand it. Any intent to "perceive" the divine message based on mental impressions or other elements of interior or "immanent"[8] communication without going through the prophetic word only leads to confusion and deviation from divine truth.

The Authority of the Spirit

The concept of authority is, without doubt, one of the most important elements in considering the topic of divine-human communication. To be guided by what other human beings may say about an important topic is a very different thing than to have the assurance that God has already expressed Himself about that topic by means of the prophetic word. The acceptance of the Holy Spirit as the author of the prophetic message is the initial step necessary toward recognizing divine authority in these messages and, as a result, accepting their supremacy over any human opinion, including our own.

The most explicit of the New Testament writers on the supremacy of the teaching of the Spirit over human opinion is the apostle Paul. Writing to the Corinthians, Paul bases the authority of his message on the fact that it is the result of the teachings of the Spirit: "When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God. . . . My message and my preaching were not with wise and persuasive words, but with a demonstration of

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the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power. . . . This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words" (1 Corinthians 2:1, 4, 5, 13).

This authority and superiority of the Spirit over human opinions and traditions is especially evident in controversial matters. One of the more controversial issues in apostolic times was the participation of non-Jews, or "Gentiles," in the church, and their acceptance as part of God's people. The apostle Paul appeals to the revelations of the Spirit as his source of authority to resolve the matter: "Surely you have heard about the administration of God's grace that was given to me for you, that is, the mystery made known to me by revelation, as I have already written briefly . . . the mystery of Christ, which was not made known to men in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets . . . the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus" (Ephesians 3:26).

The apostle Peter is another of the writers of the New Testament who establishes the authority of the Spirit as the source of teaching and guidance for the church. Peter earlier had an experience similar to Paul's concerning foreigners or "Gentiles." It was a revelation from God in the form of a vision that prepared him for his first visit to the home of a non-Jewish family (Acts 10). When some Jewish members criticized him for having visited an uncircumcised person, Peter appealed to his vision as the source of authority for his actions (Acts 11:1-18). He repeated the identical argument at the time of the first congress of the church in Jerusalem,

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where these same matters were discussed (Acts 15:7-11).

Circumstances such as these taught the apostle Peter to trust the messages of the Spirit more and more and to think less of his own opinions. It is his voice of experience that declares: "And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place . . . for prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit" (2 Peter 1:19, 21).

"He Will Guide You Into All Truth"

Without a doubt, the apostles were aware of the promise that Christ had made: "But when he, the Spirit of truth, comes, he will guide you into all truth" (John 16:13). It was the activity of the Holy Spirit through the prophets and apostles that gave the apostolic church a clearer and firmer perception, both of its doctrines and the mission of the church. It was also the Spirit who, with His teaching and guidance, warded off heresies from taking root and flourishing in the church during the apostolic era, in spite of the intention of many "teachers" to produce disciples after themselves (Ephesians 3:11-14; 2 Peter 2:1, 2).

The history of God's people in these last days is not very different from that of apostolic times. It was also the Holy Spirit who guided the church to an ever clearer perception of divine truth for this time. Our pioneers were not exempt from the danger of heresies and doctrinal errors. Nevertheless, each time the church took a wrong turn, the Holy Spirit, through the prophetic message, guided the believers toward the truth. The following are some confirming testimonies:

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At this time there was fanaticism among some of those who had been believers in the first message. Serious errors in doctrine and practice were cherished, and some were ready to condemn all who would not accept their views. God revealed these errors to me in vision and sent me to His erring children to declare them.[9]

We are to be established in the faith, in the light of the truth given us in our early experience. At that time one error after another pressed in upon us; ministers and doctors brought in new doctrines. We would search the Scriptures with much prayer, and the Holy Spirit would bring the truth to our minds. Sometimes whole nights would be devoted to searching the Scriptures, and earnestly asking God for guidance. Companies of devoted men and women assembled for this purpose. The power of God would come upon me, and I was enabled clearly to define what is truth and what is error.

As the points of our faith were thus established, our feet were placed upon a solid foundation. We accepted the truth point by point, under the demonstration of the Holy Spirit.[10]

In the early days of the message, when our numbers were few, we studied diligently to understand the meaning of many Scriptures. At times it seemed as if no explanation could be given. My mind seemed to be locked to an understanding of the Word; but

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when our brethren who had assembled for study came to a point where they could go no farther, and had recourse to earnest prayer, the Spirit of God would rest upon me, and I would be taken off in vision, and be instructed in regard to the relation of Scripture to Scripture. These experiences were repeated over and over and over again. Thus many truths of the third angel's message were established, point by point.[11]

From these historical witnesses, it is clear that the Holy Spirit continued fulfilling His sacred function of being the divine instrument to guide the church into the whole truth by means of the prophetic gift. The development of the doctrines of the church was based on a diligent study of the Scriptures, but when the danger existed of accepting a heretical doctrine or a misinterpretation of the Word, the Spirit used the prophetic gift to give light and guidance to the infant church.

Conclusion

We may conclude, then, by reaffirming our assurance that the Lord speaks and communicates with His church, which He loves and desires to save. In His wisdom and sovereignty, the Godhead chose the Holy Spirit as the divine Being in charge of communication with His people. This transforms the prophetic word into a sovereign and "more certain" message than human opinions, giving it authority over the latter. Choosing the prophets, human beings like ourselves, as the bearers of the divine message, was also an act of divine sovereignty. In the following chapter, we will

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analyze the relationship between the perfect and foolproof message of God and the human messenger, subject to the frailties of humanity and therefore imperfect and fallible.

The divine-human communication, as the term itself implies, requires a combination of divine and human characteristics that make the prophetic message unique unto itself. To be able to be understood by human beings, even our Lord Jesus had to combine both characteristics. "The Bible, with its God-given truths expressed in the language of men, represents a union of the divine and the human. Such a union existed in the nature of Christ, who was the Son of God and the Son of man."[12]

The relationship between the divine message (perfect, infallible, eternal) and the human messenger (imperfect, fallible, mortal) is not always perceived in proper perspective. To recognize and to accept the differences is an important step in our understanding of the divine-human communication system.

When communicating His message, God not only chose human beings but human language as well. Both human beings and human languages share characteristics that are often far from perfect. How do these imperfect instruments affect the perfect message of God? The primary purpose of

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the current chapter is to answer this question, a question basic to our understanding of the divine message.

First, a word of explanation; to look for human weaknesses in the life, work, and language of the prophets may seem irreverent and disrespectful. However, if we want to understand the divine dynamics of inspiration, we have to take a look at the instruments that God chose to communicate His message.

An Imperfect Messenger

The fact that the prophets were called "holy men of God" (2 Peter 1:21) does not mean that they were incapable of sinning, nor that it is disrespectful to recognize their human weaknesses. Any attempt to make the biblical prophets perfect or "saints" is contrary to the biblical record itself. The Scriptures, with characteristic honesty, describe the weaknesses and sins of the prophets as well as their virtues.

One of the most surprising illustrations of an imperfect messenger is found in the history of King David. Although he is called "the anointed of the God of Jacob," and though he himself recognized: "The Spirit of the Lord spoke through me" (2 Samuel 23:1, 2), the biblical record also describes his grievous sins. When his relationship with God was broken by sin, the Lord sent another prophet to correct his servant (2 Samuel 12:1-13). Once David repented and admitted his sin, the way for divine-human communication was again opened, and the psalmist was inspired to write the beautiful psalm of confession (Psalm 51). Does the fact that David was a guilty, and then repentant, sinner change in any way the inspiration of Psalm 51? Of course not.

We cannot establish our trust in the prophetic word of

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Scripture based on the prophet's perfect behavior. Neither we can we do so with a modern prophet. The authority of the prophetic message is not based on the messenger's perfect life or behavior. Ellen White never claimed perfection or infallibility for herself. "We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. . . . In regard to infallibility, I never claimed it."[13] It is true that Ellen White was a mother concerned about her children, a consecrated missionary; an eloquent preacher, a good neighbor, and a loving and dedicated Christian. Nevertheless, through her diaries and personal letters we know that she was sometimes discouraged and depressed, that on occasion she had disagreements with her husband, that she made mistakes, and that many times she had to ask for forgiveness.

Mistaken Prophets?

For those believers who apply the characteristics of the divine message (perfect, infallible) to the human messenger (under the supposition that he or she should be perfect and infallible), the concept of a prophet who makes mistakes is almost incomprehensible. As previously mentioned, the idea of looking for errors or mistakes in the servants of God who wrote the Bible or the Testimonies seems disrespectful and irreverent. However, in trying to understand the dynamics of inspiration we must analyze the profound differences that exist between the message and the messenger, and understand how God dealt with prophets who did not perceive truth correctly. We will analyze three different circumstances in which a prophet needed correction: (1) when the prophet had preconceived ideas; (2) when the prophet ran ahead of

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God's plans; (3) when the prophet believed that the plans of God could be completed more swiftly.

Preconceived Ideas In The Prophet's Mind

In the biblical record we find some examples of prophets who had to be corrected due to preconceived ideas. One of the best illustrations is found in the way the Holy Spirit solved a problem that was limiting the capacity of the apostolic church to complete the great commission given by Christ to His disciples: "Go into all the world and preach the good news to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned" (Mark 16:15,16). It was a common belief among the apostles that only Jews could be part of the chosen people. The Holy Spirit had to correct this error so that the gospel could be taken to the entire world. As we saw in the previous chapter, in the case of the apostle Peter, a vision (Acts 10, 11), and, in the case of the apostle Paul, special revelations (Eph. 3:3-6), corrected this idea in the minds of the apostles, and, through them, in the entire church.

In the Adventist movement we also find some occasions when the messenger of the Lord needed to be corrected due to some preconceived ideas. Once again, the best illustration is related to the fulfillment of the mission of the church. The Adventist movement, as well as the apostolic church, was commissioned to reach the entire world with the everlasting gospel (Rev. 10:11; 14:6). Nevertheless, our pioneers were limited in their understanding of that task, due to a theological error passed down from the Millerite movement. Today we call it the doctrine of the "shut door." For a while even Ellen White accepted this idea: "For a time

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after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world."[14] Some believers feel embarrassed or confused that the messenger of the Lord sustained such an idea. But in reality, it is an extraordinary illustration of how God deals with the case of a mistaken prophet. In subsequent visions, the Spirit corrected the error, first in the messenger's mind and, through her, for all the believers.

The first question that comes to mind when dealing with the case of a prophet with erroneous ideas is: How can I be sure that the inspired writings do not contain errors coming from preconceived ideas in the prophet's mind? The fact that the Holy Spirit corrected Peter, Paul, and Ellen White regarding the mission of the church gives us the assurance that the Spirit is in control of the message. The Holy Spirit corrects any idea that could take the church in a wrong direction.

Prophets Who Run Ahead Of God's Plans

Another example of a prophet needing correction is when the messenger gives advice or suggestions that do not have the Lord's backing. The Bible records the illustration of Nathan the prophet who enthusiastically approved David's plan of building a temple for God (1 Chronicles 17:1-4). The same night, God revealed to the prophet that His plans were different. David would not be the builder of the temple. Nathan then went back to the king with a corrected message.

In the history of the Advent movement we also find instances when the messenger of the Lord was corrected in a similar fashion. In 1902, the Southern Publishing Association

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was facing financial problems. The leaders of the church sought inspired advice. After due deliberation, Ellen White agreed with the leadership that the publishing house should be closed. The following night, the Lord corrected her, and she had to record a different message: "To My Brethren in Positions of Responsibility:—During the night following our interview in my house and out on the lawn under the trees, October 19, 1902, in regard to the work in the Southern field, the Lord instructed me that I had taken a wrong position."[15]

Prophets Anxious for the Return of the Lord

The theological concept that the coming of the Messiah initiated the "eschatological era" or "end time" may well have been understood and accepted by the apostles. Nevertheless, we must recognize that none of them imagined that the end time would extend for centuries. Nearly all shared the conviction that Christ's coming was imminent. Although we don't know exactly the way in which the Holy Spirit handled this matter, at least we know that the apostles received additional information. For example, in his first letter to the Thessalonians, Paul appears to express his conviction that he will live to see the coming of the Lord (1 Thessalonians 4:16,17). However, additional information received between the two letters allowed him to suggest to the brethren not expect Christ's return immediately (2 Thessalonians 2:14).

The apostle John seemed to be convinced he was living in the "end time" (1 John 2:18). We know, however, that subsequent visions given to the seer of Patmos caused him to realize that many things would happen, including intense persecutions, before the coming of the Lord. Undoubtedly,

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the book of Revelation was the Spirit's answer to the various expectations that may have arisen in the beloved disciple's mind.

Something similar happened in the early Adventist movement. Practically all the believers, including the messenger of the Lord, shared the conviction of the imminence of the second coming of Christ. We need not be embarrassed by the fact that Ellen White expressed her expectations. So did Paul, Peter, and John in biblical times. Again, however, the Holy Spirit had to correct some ideas and give additional information to guide the church in the right direction. In 1856, Ellen White stated that some believers attending a certain meeting would live until the coming of the Lord, creating certain expectations about this particular group.[16] Two years later, in 1858, the messenger of the Lord had the vision about the great controversy between Christ and Satan and received additional information about the journey that still lay ahead. Later it was revealed: "We may have to remain here in this world because of insubordination many more years, as did the children of Israel."[17]

These statements referring to the expectations of the prophets about the coming of the Lord fall within the category of "conditional prophecies." In a concise statement, Ellen White gives us at least three reasons why the concept of imminence was always in her mind: (1) the time was always revealed to her as being very brief, (2) she herself longed for Christ's soon return, (3) the prophecies in which human beings are involved are conditional.

The angels of God in their messages to men represent time as very short. Thus it has always been

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presented to me. It is true that time has continued longer than we expected in the early days of this message. Our Saviour did not appear as soon as we hoped. But has the Word of the Lord failed? Never! It should be remembered that the promises and the threatenings of God are alike conditional.[18]

It is amazing to see how God solves the problem of working with human, and therefore imperfect, messengers. If the prophet has a preconceived idea that may distort the way he perceives truth, the Spirit will take charge of clarifying that idea in the prophet's mind so that he/she can correctly transmit the divine message. If the problem is a certain anticipation on behalf of the prophet to see the prophecies he himself has communicated to the people of God fulfilled, the Spirit will take charge of offering additional information to the prophet to protect the church from false expectations. The work of the divine instrument in guiding the human instrument and leading him into all truth is what gives us the assurance that the divine message is free from errors or mistakes that could confuse the understanding of the believers.

An Imperfect Language

Although Adventists do not believe in verbal inspiration (when understood to mean that God dictates the exact words to the prophet), some are reluctant to accept that the prophet is allowed to use his or her own language. With the exception of a few biblical statements (for example, the Ten Commandments), all the inspired writings are the result of a divine-human combination. The Holy Spirit inspires the

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prophet with a vision, an impression, or a thought. The messenger then begins to search for the words, expressions, and literary figures that will correctly communicate that message. Although the Spirit also guides in the selection of the words and expressions, as we will see, the prophet nevertheless uses his own form of language. This is the basic reason for the differences in the literary styles of the various biblical writers. It is also the reason why the language of the inspired writers is described as imperfect and human.

The Bible is not given us in grand superhuman language. Jesus, in order to reach man where he is, took humanity. The Bible must be given in the language of the men. Everything that is human is imperfect. . . .

The Bible is written by inspired men, but it is not God's mode of thought and expression. It is that of humanity. God, as a writer, is not represented. . . .

It is not the words of the Bible that are inspired, but the men that were inspired. Inspiration acts not on the man's words or his expressions but on the man himself, who, under the influence of the Holy Ghost, is imbued with thoughts.[19]

How do you personally react to this statement: "It is not the words of the Bible that are inspired, but the men that were inspired"? It is true that expressions such as "the pen of inspiration" are commonly used to refer to the inspired messages. However, it seems that God wants us to learn that it is not the "pen" that is inspired. Rather, it is the prophet's mind. In practice, this means at least two things: (1) The

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prophet uses his own language. It is everyday language, learned from childhood and improved through study, reading, travel, and learning. The language used is not supernatural or divine, but human. (2) The prophet may include spelling or grammatical mistakes, as well as other language defects such as imperfect style or lapses in memory. These imperfections need to be corrected by an editor before the text is ready for publication. The editor is not correcting the inspired "message" but the non-inspired "language." Consider one prophet's own testimony:

While my husband lived, he acted as a helper and counselor in the sending out of the messages that were given to me. . . . The instruction I received in vision was faithfully written out by me, as I had time and strength for the work. Afterward we examined the matter together, my husband correcting grammatical errors and eliminating needless repetition. Then it was carefully copied for the persons addressed, or for the printer.[20]

This morning I take into candid consideration my writings. My husband is too feeble to help me prepare them for the printer, therefore I shall do no more with them at present. I am not a scholar. I cannot prepare my own writings for the press. . . .

I am thinking I must lay aside my writing I have taken so much pleasure in, and see if I cannot become a scholar. I am not a grammarian. I will try, if the Lord will help me, at forty-five years old to become a scholar in the science. God will help me. I

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believe He will.[21]

For some believers, the idea of an editor or a secretary "correcting" the inspired writings may be new, and even bewildering. The idea that the prophet uses human language and that the language is "imperfect" may raise questions. The idea of looking for "imperfections" in the Bible or in the writings of Ellen White may seem completely out of line. However, it must be done because it is to our advantage to understand that, indeed, just as in the case of the biblical prophets, Ellen White used imperfect language. Are you ready, dear reader, for this challenge?

In the biblical record there seems to be a lapsus linguae in the Gospel of Matthew, where the apostle cites Zechariah, but actually quotes Jeremiah, in connection with the thirty pieces of silver (Matthew 27:9,10; Zechariah 11:12; Jeremiah 32:6-9). For one who believes in verbal inspiration, this situation could give rise to serious doubts. However for those who accept that "the Lord speaks to human beings in imperfect speech,"[22] this is simply an appropriate illustration helping us understand that the divine message arrives through imperfect human language.

The following statement of Ellen White also seems to be a lapsus linguae. She quotes Paul, but credits Peter: " 'The love of Christ constraineth us,' the apostle Peter declared. This was the motive that impelled the zealous disciple in his arduous labors in the cause of the gospel."[23] Without a doubt, she was thinking of Paul, but wrote Peter. Does this inspired statement with its mistaken name upset or confuse you? Why didn't the Holy Spirit "correct" this error before it was published? Fortunately, we have enough evidences

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in the Bible, as well as in the history of Adventism, to demonstrate that the Spirit always corrected His messengers in matters of importance for the knowledge of the truth. Why, then, did not the Spirit correct His servants in the imperfections of language use? Undoubtedly because He allowed the prophets to use their own language, an imperfect and human language that, nonetheless, communicates the perfect and divine message of God.

Help In The Selection Of The Words And Expressions

What has been said up to now does not mean that the Holy Spirit abandons the prophet once He has communicated the message to him, or leaves him totally to himself in the selection of words and resources used to communicate the divine message. Although the prophet uses his own language, the Spirit still guides him in the selection of the words and expressions. Here are some statements that confirm this point:

The goodness of the Lord to me is very great. I praise His name that my mind is clear on Bible subjects. The Spirit of God works upon my mind and gives me appropriate words with which to express the truth. . . . I am trying to catch the very words and expressions that were made in reference to this matter, and as my pen hesitates a moment, the appropriate words come to my mind.

When writing these precious books, if I hesitated, the very word I wanted to express the idea was given me. . . . I am exceedingly anxious to use words that will not give anyone a chance to sustain

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erroneous sentiments. I must use words that will not be misconstrued and made to mean the opposite of that which they were designed to mean.[24]

In this way, inspiring the prophet with the message and guiding him in selecting the right words and appropriate expressions, the Holy Spirit makes sure that the divine message arrives under ideal conditions to be understood correctly.

Conclusion

Often the Lord surprises us with His marvelous, and sometimes strange, ways of doing things. To communicate with His people, God has selected human beings, dedicated but imperfect, and has decided to employ imperfect human languages. We should be grateful to our Heavenly Father for not having chosen a "grand superhuman language," understood by only a few, but rather our own languages, the ones that all of us can understand. On the other hand, when accepting His ways, we must be careful not to confuse the "vessel" with the "content" or to discard the "treasure" because the "vessel" seems to be imperfect. As Ellen White herself states:

God has been pleased to communicate His truth to the world by human agencies, and He Himself, by His Holy Spirit, qualified men and enabled them to do His work. He guided the mind in the selection of what to speak and what to write. The treasure was entrusted to earthen vessels, yet it is, none the less, from Heaven. The testimony is conveyed through

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the imperfect expression of human language, yet it is the testimony of God.[25]

"Take off your sandals, for the place where you are standing is holy ground'" (Exodus 3:5). We approach the topic of this chapter with the full reverence it deserves. The divine Presence, whether experienced as reality or in a vision, always produces the same reaction; a sensation of unworthiness and spiritual insufficiency when facing such a sublime privilege. Isaiah recounts his experience: "In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted. . . . 'Woe to me!' I cried. 'I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty'" (Isaiah 6:1, 5).

The divine Presence shows itself in different ways. In this chapter we will analyze three of them: (1) theophanies, or the real and visible presence of a divine Being; (2) visions and prophetic dreams, that due to their supernatural character, indicate a superhuman presence, either real or in the prophet's mind; (3) the divine Presence that manifests itself in the message shared by the prophet with the people.

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Theophanies, The Real And Visible Presence Of A Divine Being

On occasion, God decides to communicate a message personally. He then manifests Himself directly to a human being. In these cases, it seems that the message is extremely important, the circumstances are urgent, or the human messenger needs a direct divine corroboration of a call or a challenge put before him. God, then, condescends to reveal Himself visibly and personally among humans. This was the case of Adam and Eve both before and after the Fall.[26] God manifested Himself to Abraham to inform him of the imminent destruction of Sodom and Gomorrah.[27] He did so to Moses to communicate the plan to liberate the chosen people and later to deliver the holy law.[28] God spoke directly with Joshua to confirm the entrance of Israel into the Promised Land.[29] The same thing happened to Paul when he was called to a special ministry.[30]

By manifesting Himself to the prophet or leader of His people, God validates the heavenly origin of the communication received both to the prophet and to the recipients of the message. No one would dare question the validity of a message personally delivered. In these cases, the real presence goes beyond the visionary experience.

Although Ellen White does not specifically mention direct and visible encounters with a divine Being, on several occasions she did experience a divine presence in her room. Here are some of her personal testimonies:

Friday, March 20, I arose early, about half past three o'clock in the morning. While writing upon the fifteenth chapter of John suddenly a wonderful

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peace came upon me. The whole room seemed to be filled with the atmosphere of heaven. A holy, sacred presence seemed to be in my room. I laid down my pen and was in a waiting attitude to see what the Spirit would say unto me. I saw no person. I heard no audible voice, but a heavenly watcher seemed close beside me; I felt that I was in the presence of Jesus.[31]

All through my long affliction I have been most signally blessed of God. In the most severe conflicts with intense pain, I realized the assurance, "My grace is sufficient for you." At times when it seemed that I could not endure the pain, when unable to sleep, I looked to Jesus by faith, and His presence was with me, every shade of darkness rolled away, a hallowed light enshrouded me, the very room was filled with the light of His divine presence.[32]

The room was filled with light, a most beautiful, soft, azure light, and I seemed to be in the arms of heavenly beings. This peculiar light I have experienced in the past in times of special blessing, but this time it was more distinct, more impressive, and I felt such peace, peace so full and abundant no words can express it. I raised myself into a sitting posture, and I saw that I was surrounded by a bright cloud, white as snow, the edges of which were tinged with a deep pink. The softest, sweetest music was filling the air, and I recognized the music as the singing of the angels. Then a Voice spoke to me, saying: "Fear

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not; I am your Saviour. Holy angels are all about you."[33]

The language used by the prophets to describe these encounters leads us to conclude that it is not always possible for the prophet to know if what he is experiencing is a real presence or a vision. The apostle Paul's experience was similar: "I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to Paradise. He heard inexpressible things, things that man is not permitted to tell" (2 Corinthians 12:24). Whether the prophet experienced a real presence or perceived that presence as part of a vision, the important thing is that either way the divine presence leaves an indelible mark on the prophetic experience.

The Angels as Representatives of Divinity

Although the angels are not divine beings, on many occasions they have been sent by God with messages for humanity. Humans, faced with such holy and majestic beings, exhibit similar symptoms of astonishment, reverence, and feelings of unworthiness.

The Bible describes numerous visits of angels to earth. At the moment, however, we are particularly interested in analyzing the presence of angels sent with messages from God to His servants, the prophets.

Daniel's experience in the Old Testament and the apostle John's in the New Testament are particularly illustrative.

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Daniel never got over his astonishment at seeing the angel Gabriel at his side. From the prophet's description, it seems that this encounter was not part of a vision, but a real presence: "And I heard a man's voice from the Ulai calling, 'Gabriel, tell this man the meaning of the vision.' As he came near the place where I was standing, I was terrified and fell prostrate. 'Son of man,' he said to me, 'understand that the vision concerns the time of the end.' While he was speaking to me, I was in a deep sleep, with my face to the ground. Then he touched me and raised me to my feet. . . . While I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice. He instructed me and said to me, 'Daniel, I have now come to give you insight and understanding'" (Daniel 8:16-18; 9:21, 22).

The astonishment and subsequent reaction of the prophet Daniel are easily understood. The presence of a celestial being is not common. The arrival of an angelic being flying in the heavens and materializing at the side of God's servant, even when appearing in human form, produces an emotional impact difficult for even the prophet himself to explain. Daniel apparently faints when faced with the angelic presence (Daniel 8:18; 10:8-20).

The case of the apostle John is similar. When recording his visions, the apostle seems to behave calmly in telling us that they are "The revelation of Jesus Christ, which God gave him. . . . And he made it known by sending his angel to his servant John" (Rev. 1:1). In reality, however, when the encounter took place with the angel, the servant of God experienced such an emotional shock that his natural reaction was to prostrate himself to worship the celestial messenger

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by his side (Rev.19:10; 22:8, 9).

Ellen White also experienced the presence of angels in her prophetic ministry. On several occasions she referred to the celestial representative who visited her, calling him "my Instructor." Here are some of her testimonies:

I have received your letter, in which you inquire what is meant by the words "I," "We," and so on, in my testimonies. In my work, I am connected with my helpers, and I am also connected and in close touch with my Instructor and other heavenly intelligences. Those who are called of God should be in touch with him through the operation of his Holy Spirit, that they may be taught by him.[34]

[While sailing from Australia to the United States] I was visited by the angel of the Lord on the boat, and instruction was given me, which I do not yet dare to speak. I will sometime give the whole history of my experience on the boat. It is so solemn, so sacred a matter that I do not feel like talking about it.[35]

Terrible as was the representation that passed before me, that which impressed itself most vividly upon my mind was the instruction given me in connection with it. The angel that stood by my side declared that God's supreme rulership, and the sacredness of His law, must be revealed to those who persistently refuse to render obedience to the King of kings. Those who choose to remain disloyal, must

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be visited in mercy with judgments, in order that, if possible, they may be aroused to a realization of the sinfulness of their course.[36]

The presence of an angelic being with an important, solemn, or urgent message, reconfirms the faith of God's servants of the heavenly origin of that message, and it offers the individuals to whom it is directed additional proof of its importance.

The Divine Presence In Visions And Prophetic Dreams

Although not as spectacular as a real and visible visit by a divine or angelic Being, the divine Presence is also manifested in the prophet's life through visions. Although we do not fully understand the exact process by which the Spirit communicates a message, the prophetic experience helps us, at least partially, to comprehend the process. Apparently, the five senses with which human beings perceive images, sounds, smells, tastes, or sensations in real life, are also used by the prophet to perceive the various aspects of a divine communication. Hearing and sight seem to be the main media. The prophet sees and hears images and sounds. However, comparing his perceptions with our own leads us to conclude that the visions are apparently more like a dream than reality. In a dream we see and hear not with real sight or hearing but through the subconscious. In the case of the prophet, although he may be awake and conscious at the moment of receiving a vision, he immediately loses the sense of his actual real surroundings. He is given access to systems of information and perception apparently unknown to

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human beings in general. If God uses the conscious, unconscious, or subconscious mind, we do not know. What we do know is that when the prophet returns to the real world, he is totally aware of having experienced the divine presence.

It would be foolish on our behalf to deny the reality of this communication solely on the basis of not fully understanding it. At the moment of writing these lines, I am flying on a transcontinental trip. I am using a portable computer to take advantage of the several hours of flight time. This same computer, with the right connections and in the right place, gives me access to world-wide systems of communication such as the Internet that allow me to send, in seconds, a message to the other side of the world. I would be the first to admit that I do not fully understand the process. However, when I receive the answer to my message in minutes, I have to accept that, although I do not fully understand the process, the communication system works in surprising ways, almost magically for me, since I am not an expert in electronic systems.

To tell the truth, at this precise moment I am surrounded by systems of communication that I cannot explain. A cellular telephone is located in the back of the seat in front of me on the airplane. By simply passing a magnetic card though a slot, that small apparatus allows me to hear a familiar voice. I don't know exactly how it gets here, but I am happy it works the way it does. The television on the plane offers news, earphones allow me to hear the voices of those appearing on the screen, and I can even hear the pilot's voice in contact with the air controllers in the tower. All these systems of information and communication are apt illustrations of the divine communication systems. I do not fully understand

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them, but that does not deprive me from accepting them and recognizing the benefits they offer me.

Something similar happens in divine communication to the prophet. Although not even the servant of God is able to explain fully the experience in which he is involved, and consequently we are even less able to comprehend it, the conviction that the divine presence has been manifested; that His voice has spoken, is fully certain in his mind.

Supernatural Phenomena That Accompany A Vision

Sometimes the Lord sees fit to manifest His presence through events of a supernatural order that accompany the prophet when in vision. Probably, the most spectacular of these phenomena is the absence of breathing in the prophet's physical activity. We all know that a human body cannot survive without oxygen for more than a few minutes. The organs of the body, especially the brain, require the presence of this vital element. Without it, the brain will suffer irreversible damage within a short time. Nevertheless, in the prophetic experience of Ellen White, believers as well as nonbelievers had more than one opportunity to observe that in some of her public visions, she did not breathe. There was no indication of breath, no inhalation or exhalation, no movement of her chest. No vapor clouded a mirror held in front of her mouth, and a burning candle placed next to her lips did not flicker.

J. N. Loughborough, a pioneer of the Adventist movement, gathered a significant number of testimonies, among them confirmation by several doctors, that attest to this phenomenon.[37] Another pioneer, D. T. Bordeau, who originally

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doubted the origin of the visions, declared that when he witnessed this phenomenon personally and noted the total absence of breathing, it was enough proof to confirm the divine origin of the messages. Here is his personal testimony:

June 28, 1857, I saw Sister Ellen G. White in vision for the first time. I was an unbeliever in the visions; but one circumstance among others that I might mention convinced me that her visions were of God. To satisfy my mind as to whether she breathed or not, I first put my hand on her chest sufficiently long to know that there was no more heaving of the lungs than there would have been had she been a corpse. I then took my hand and placed it over her mouth, pinching her nostrils between by thumb and forefinger, so that it was impossible for her to exhale or inhale air, even if she had desired to do so. I held her thus with my hand about ten minutes, long enough for her to suffocate under ordinary circumstances; she was not in the least affected by this ordeal. Since witnessing this wonderful phenomenon, I have not once been inclined to doubt the divine origin of her visions."[38]

Supernatural phenomena such as those just mentioned and others, such as total loss of physical strength, or the momentary acquisition of exceptional strength, do not represent the most important elements of the prophetic experience, but they are additional evidences that a superior Being or superhuman element is behind the event. The prophet herself offers in her personal testimony the reasons for this

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type of manifestation of the divine presence:

Some of the instruction found in these pages was given under circumstances so remarkable as to evidence the wonderworking power of God in behalf of His truth. Sometimes while I was in vision, my friends would approach me, and exclaim, "Why, she does not breathe!" Placing a mirror before my lips, they found that no moisture gathered on the glass. It was while there was no sign of any breathing that I kept talking of the things that were being presented before me. These messages were thus given to substantiate the faith of all, that in these last days we might have confidence in the Spirit of Prophecy.[39]

Some believers do not need to depend on events like this to accept a message coming from God. Others, however, may need much more than a supernatural phenomenon to believe. In this case, peculiar to the Adventist movement, God considered it opportune to surround the prophetic experience with events of special characteristics that confirmed the faith of the believers of the time. Those of us who live several decades after the time of these events can depend on the personal testimonies of these believers. They were surely as sincere and honest as we ourselves when they built and confirmed their faith in the prophetic gift step by step, and accepted these signs as evidence of the divine Presence with His people.

The Divine Presence in the Prophetic Message

However, on many occasions the prophetic visions and

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dreams are not accompanied by visible or audible signs of the divine Presence. In these cases, the only sign or identity of the divine origin of the communication is found in the message itself. In other words, the divine Presence is manifested in the very characteristics of the message the prophet is communicating.

As if placed in a "time machine," prophets are taken to the remote past, or transported to the distant future. With relationship to the past, they obtain information never seen by archaeologists, geologists, or paleontologists. With relationship to the future, they offer information that the years or the centuries will eventually prove to be accurate. They have access to places and beings in the universe that are totally unknown, even to modern space scientists. As far as human history is concerned, they are witnesses to events that historians have not recorded. In relation to the secret lives of individuals, they have access to situations and circumstances known only to the people involved.

The last point mentioned in the previous paragraph, the communication to the prophet of events and circumstances that individuals keep secret, contains the essence of the divine Presence that makes that particular message something superhuman or supernatural. Hundreds of letters sent by Ellen White during seventy years of prophetic ministry contained this component that always caused astonishment and surprise to those involved. It is this ingredient that produced changes and reformation in the honest and sincere of heart, and that even the most rebellious had to accept as of divine origin because of the accuracy and truthfulness of the declarations referring to the deepest secrets of their lives.

Imagine for a moment the emotion—and probably the

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anxiety—of receiving a letter from a prophet that began like this:

In the last vision given me your case was presented before me. I have been waiting to see if you had a tender, sensitive, or a seared, conscience. I have had the following written out for a long time but have thought I would wait till you made some move yourself. I was shown that you have not lived up to the light. You have departed far from the light. The Lord has been following you with reproofs and counsel to preserve you from ruining your own soul and bringing a reproach upon His cause. I was shown that you have been retrograding rather than advancing and growing in grace and the knowledge of truth.[40]

In many cases, the messages were more specific. Secret sins were revealed by God and communicated by the prophet to the person or persons involved. Undoubtedly, God's purpose in revealing these circumstances was to give the individuals an opportunity to repent, to change their ways, and through the grace of God, begin a new spiritual life.

But there was an additional reason for revealing and communicating the secret problems of individuals—to serve as advice and admonition to others involved in the same circumstances. Paul declares that many of these revelations are "for our admonition" (1 Corinthians 10:11). Ellen White corroborates the biblical exhortation, stating:

If one is reproved for a special wrong, brethren

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and sisters should carefully examine themselves to see wherein they have failed and wherein they have been guilty of the same sin. . . . Many are dealing falsely with their own souls and are in a great deception in regard to their true condition before God. He employs ways and means to best serve His purpose and to prove what is in the hearts of His professed followers. He makes plain the wrongs of some that others may thus be warned and fear and shun those errors. . . .

In a view given me about twenty years ago, 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. I saw that all should search their own hearts and lives closely to see if they had not made the same mistakes for which others were corrected and if the warnings given for others did not apply to their own cases. If so, they should feel that the counsel and reproofs were given especially for them and should make as practical an application of them as though they were especially addressed to themselves.[41]

As the apostle declares, the messages of divine origin are given "for teaching, rebuking, correcting and training in righteousness" (2 Timothy 3:16). Although accepting that correction is not an easy decision, those who do accept it receive the blessing of being guided directly by the Lord by means of His prophetic word. What an extraordinary reason to be grateful! Just think: the Lord is so concerned for a single

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soul that He takes the time to send special revelations to His servants to liberate them from going down the road toward perdition! To think that He has done it to prevent me from going down that road and to admonish me, personally!

Conclusion

The divine Presence with the prophet is manifested not only when the visions are accompanied by extraordinary or supernatural phenomena. Neither is an angelic or divine appearance necessary to confirm the origin of the messages. The sincere and humble believer will accept the messages themselves as the strongest evidence of divine love for the human race and of the extraordinary effort that God makes so that all men may be saved and come to the knowledge of the truth (1 Timothy 2:4).

In the previous chapter we analyzed the special circumstances that surround the prophet when visited by a divine or angelic presence. Visions, prophetic dreams, or the real presence of a celestial being, as happens in theophanies, surround the prophet with an almost supernatural halo. For the sincere believer, the visionary experience is sufficient evidence, especially when accompanied by phenomena inexplicable to the human mind, such as foreseeing the future or revealing secret conditions. He is more than ready to accept these messages as coming from God.

But in the inspired writings there are also narratives, biographies, and literary segments that are not the direct result of a vision or prophetic dream. Even the most classic examples of visionary activity, such as those reported in the books of Ezekiel or Daniel, contain historical or narrative portions for which the prophet did not depend for information on a vision or an angelic encounter. Are these records less inspired than the visions? Are there degrees of inspiration in the Scriptures? Our answer to these questions, based on the biblical record itself, is categorically No. "All Scripture

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is inspired by God," Paul says, referring to the inspired writings (2 Timothy 3:16). Peter says "but men spoke from God as they were carried along by the Holy Spirit" (2 Peter 1:21). None of these servants of God ever suggest that some parts of the sacred writings are less inspired than others, or that the prophet, when speaking on God's behalf, on some occasions could make the message less inspired than on others. Both apostles assert that all that the prophets speak on behalf of God is inspired.

There are no degrees or levels of inspiration or revelation in the prophetic writings. Rather, when we examine the prophetic writings we see various "models" or ways that Divinity uses to inspire the prophet. The apostle expresses it well, "In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son" (Hebrews 1:1, 2). To understand the dynamics of inspiration and divine revelation, we must try to discover these "various ways" that God has spoken to the prophets.

In this chapter we will analyze two modes or systems of inspiration and revelation found in the Scriptures and the writings of Ellen White: (1) the eyewitness model, in which the prophet acts as an eyewitness of the events being related, and (2) the historical model, in which the prophet acts as an historian.

The Story of an Eyewitness

Sometimes God inspires the prophets to describe events or circumstances that they themselves have witnessed. The classic example in the Scriptures is the experience of the apostle John. His first epistle to the churches begins by saying:

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"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. . . . We proclaim to you what we have seen and heard" (1 John 1:1-3).

John, along with the other disciples, participated in the events of Christ's ministry, His death on the cross, and His resurrection and ascension. He had the opportunity to witness gleams of glory at the transfiguration and to be astonished by the miracles, healings, and resurrections from the dead. He saw the angels sustaining his beloved Lord in the garden of Gethsemane and guarding the empty sepulcher. As far as these events are concerned, the apostle had no need of a vision to know their history, because he himself had been part of that history.

However, the apostle John, as well as Matthew—the two disciples of the Lord who wrote Gospels—did need divine revelation to interpret the events they witnessed. It would not have been possible for the apostle John to perceive, behind the Teacher they followed, the eternal Son of God "Through (whom) all things were made" (John 1:13), if it had not been for a divine revelation. The same is true of Peter. He could not have recognized in Jesus "the Christ, the Son of the living God" if it had not been for the fact that, as Jesus told him: "this was not revealed to you by man, but by my Father in heaven" (Matt. 16:16, 17).

As in the rest of the Scriptures, the personal testimony of the prophet or of the apostle is guided by the divine presence in his mind, not only to help him remember accurately what he saw as an eyewitness but to help him interpret the events correctly.

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Witness to the Great Acts of God

The Scriptures are a kind of a heroic epic poem, in which the great acts of God related to the plan of salvation are intermingled with human history. In describing those events, the divine and human instruments are combined. God inspires the prophet to participate in the history of the plan of redemption, and then supplies, through visions and dreams, the information the prophet lacks. When the chosen messenger is part of the historical events, the Spirit inspires and encourages him to relate his eyewitness testimony.

Moses is a classic Old Testament example. For the most part, the books of the Pentateuch—the first five books of the Bible—describe human history. Nevertheless, it is history that relates the great acts of God. Moses, of course, needed special revelation to write the first chapters of Genesis dealing with the creation of the earth and of humanity. Those who attempt to find a human explanation for divine inspiration conclude that the biblical authors depended on other sources such as oral traditions, legends, or theories popular in their times. If, however, Moses depended on the common traditions or theories of his day about these origins, then the story of Creation would have been very different. It is true that the leader of Israel could have received certain oral traditions passed down from generation to generation from his Hebrew ancestors, starting with Adam himself. On the other hand, the attention and dedication to detail that the Lord revealed to His servant in matters such as the construction of the tabernacle, or the dietary and sanitary laws, assure us that God must have wanted the history of Creation recorded in the most perfect and detailed way. It is possible that some

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day modern science will verify and accept the biblical account and discard evolutionary theories. But even if that does not happen, we may be assured that the redeemed will be able to affirm the truthfulness of the first chapters of Genesis. That story is a prophetic revelation, and the prophetic word is "more certain" (2 Peter 1:19) than any other source of human knowledge, simply because it originates from divine knowledge.

The book of Exodus is a different matter. There the inspirational "model" is different. Moses did not need visions and dreams to relate the history of the Exodus. He himself was part of it. In this case, God inspired the prophet and leader of Israel to relate his own eyewitness account. Nevertheless, this personal testimony is also unique, because the description of historical events is consistently intertwined with divine intervention. That intervention is sometimes a direct presence, sometimes a voice that directs and commands, at other times a symbolic presence, such as the cloud by day or the pillar of fire by night. Moses' eyewitness account combines with divine intervention to make this a unique type of history, because it is the history of the saving acts of God.

The books of Moses are not an exception in the Old Testament. Several others, such as Joshua, Ezra, and Nehemiah, come down to us as result of the personal testimony of their authors. Other prophets, such as Isaiah, Jeremiah, or Daniel, combine their personal experiences with the visions revealed to them by the Spirit.

Eyewitness To The Birth Of The Last Church

The eyewitness pattern was also used by Ellen White

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to describe historical events related to the Adventist movement. In some of her biographical works,[42] her emotions and feelings about personally participating in the events and circumstances that form the history of this religious movement, come through clearly. You can feel the excitement of the imminence of the date of the anticipated appearance of the Lord in her story; the immense discouragement suffered as a result of the Great Disappointment; the anxiety to discover the truth in the Word of God, and the joy of receiving answers to questions through the visions. In a manner similar to the history of God's people in the past, this epic poem also combines human and divine elements. The prophet's testimony mingles with the intervention of the Spirit. It is human history, but a history incorporated into the great acts of God.

For that reason, the Lord surely inspired His messenger to give her personal testimony. Just as biblical history reaffirms us in the faith and conviction of divine guidance, the history of the Adventist movement, recounted by an eyewitness to the events, reaffirms the conviction that God was guiding this group of believers. He had a purpose for them—the mission of transforming them into a vast world movement to announce the truths of the three angel's message to every nation, tribe, language, and people. The certainty of divine guidance in our past history is so strong that this eyewitness can assert:

In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what the Lord has wrought, I am filled with astonishment, and with

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confidence in Christ as leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.[43]

Prophets as Historians

The second mode or model of revelation and inspiration we will analyze in this chapter is the historical model. In this case, God inspires prophets to search for historical records, oral or written, and guides them in making the correct selection. The prime example in the Scriptures is the Gospel of Luke, often designated the "Lucan model" of inspiration.

Luke clearly states that his writings are not the result of visions or prophetic dreams, but of an investigation:

Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught. (Luke 1:1-4).

Luke's Gospel is not the only example of the historical model of inspiration found in the Bible. In the Old Testament there are several historical books, Kings and Chronicles for example, that also claim that their information came from

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historical documents and records. In the New Testament, the book of Acts is a combination of the historical and eyewitness models. The first part of the book is a historical summary by Luke dealing with the beginnings of the apostolic church. The second part of the book is the same author's eyewitness reports as part of Paul's evangelistic team.

Ellen White was also inspired by the Spirit to use the historical model in some of her books. She used various historical references from non-religious authors, especially in her works targeted to the general public. How should we understand these references from non-inspired historians when they form part of the text of an inspired book?

Noninspired References in Inspired Writings

It is difficult for some believers to understand why a prophet who receives a message from God needs to quote other authors to communicate that message. In the latter section of chapter two, we made reference to the fact that the prophets use their own human language to communicate the divine message. "It is not the words of the Bible that are inspired, but the men that were inspired."[44] The prophet appeals to all types of expressions, documents, indexes, and even the reminiscences of other witnesses, to communicate the message received. On occasion, the servants of God look for historical references to corroborate or to ratify what has been shown them in vision. On other occasions, they do so to document dates or circumstances related to the history being described. In every case, however, the messenger is impressed by the Spirit and inspired to seek the correct information. The important difference between a general historian and a prophetic historian is that the Holy Spirit guides

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the prophets' procedures by helping them to select the material that allows them to describe exactly what God wishes to communicate.

Let us look at the personal testimony of a prophet who experienced these very circumstances, including the need to find the appropriate words and historical references, the need to accurately transmit what she saw and the message that had been communicated:

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—to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast-approaching struggle of the future. In pursuance of this purpose, I have endeavored to select and group together events in the history of the church in such a manner as to trace the unfolding of the great testing truths. . . .

The great events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged. . . . 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

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and forcible presentation of the subject.[45]

However, in spite of the explanations and reasons given by the prophet herself for using historical references, some believers still ask: "Does that mean that the quotations from the secular historians become inspired when they are used by a prophet?" The truth of the matter is that the statements of a secular historian do not pass through some "alchemistic" process, nor do phrases written by a non-inspired author become inspired as if by magic. Remember that the words used by the prophets themselves do not go through such a transformation process. We repeat: "It is not the words of the Bible that are inspired, but the men that were inspired." The words are still human words. What actually happens is that God inspires the prophet to look for and select the historical references. Then these statements, together with the prophets' own words, communicate an inspired or revealed message by God to His servant. That message, notwithstanding, is communicated in human words, paragraphs, and phraseology.

In fact, this is one of the most important points in understanding the entire process of divine-human communication. It may also be the most difficult to comprehend and accept. This combination of divine and human elements seems to exceed our capacity for understanding. However, unless we keep in mind the fact that the message is divine, but the language used by the prophet is human, it will always be difficult to understand and accept that a prophet may use different sources, or literary and historical materials, to give final form to the message received from God.

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Conclusion

Ultimately, acceptance of the divine message is a matter of faith and trust; trust in the fact that God has spoken through the prophets; trust in the fact that the Spirit has guided His servants to correctly select the words and references used; trust in the fact that He has directed their memory, or the memory of other witnesses, to relate the facts as they happened, and, ultimately, trust to accept the fact that these writings, with their human language and characteristics, are the message of God for us.

The Scriptures clearly indicate God's objective in sending prophetic messages: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness" (2 Timothy 3:16, 17). Of all these worthy divine purposes, it seems that the most difficult for human beings to accept is correction. It is, nevertheless, one of the most necessary. Since the entrance of sin, the human mind has been limited in its ability to perfectly discern between good and evil, truth and error; between what is correct and what is not. Even after experiencing the new birth, believers still need the divine Corrector for each step on the road to eternal life.

Correction and Counsel in the Old Testament

In Old Testament times, prophets generally transmitted the divine message directly. God's servants were instructed to confront erring persons, whether kings or common citizens, the high priest or a member of the congregation. On occasion, the correction encompassed all of God's people, or at least a majority who were on the road toward apostasy.

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On other occasions, the recipient of God's message was a pagan nation or an impenitent city. The message to Nineveh, transmitted by the wandering and elusive prophet Jonah, is a good illustration of the mercy of God toward sinners. Jonah criss-crossed the entire city on foot to proclaim a warning message that, hearkened to and accepted by its inhabitants, saved the city from sure destruction.

Oral and Written Messages

Although we may not understand precisely the process and circumstances that influenced the preparation of the prophetic writings of the Old Testament, it seems that in most cases oral transmission preceded written communication. The illustration we have just used is a good example. Jonah transmitted the divine message orally to the city of Nineveh. At a later date it was written down and included in the prophetic writings. The same thing happened in the case of Moses. When this great prophet and leader was called to act as God's messenger, he personally transmitted God's orders to Pharaoh to free His people in the Egyptian ruler's palace itself. Later they were recorded in the narrative of the Exodus. When Jehovah invited His servant to ascend Mt. Sinai to receive the laws and counsel for the people, all the instructions, except for the Ten Commandments, were first shared orally with the people, then later in written form. The biblical record states that "When Moses went and told the people all the Lord's words and laws . . . Moses then wrote down everything the Lord had said . . . Then he took the Book of the Covenant and read it to the people" (Exodus 24:3, 4, 7).

God's reason for requiring His servants to write the messages is also recorded in the prophetic writings:

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So Moses wrote down this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the Lord, and to all the elders of Israel. Then Moses commanded them: 'At the end of every seven years, in the year for canceling debts, during the Feast of Tabernacles, when all Israel comes to appear before the Lord your God at the place he will choose, you shall read this law before them in their hearing. . . so they can listen and learn to fear the Lord your God and follow carefully all the words of this law. Their children, who do not know this law, must hear it and learn to fear the Lord your God' (Deuteronomy 31:9-13).

Future generations should hear the divine counsel, without waiting for a repetition of the powerful and supernatural manifestations that accompanied the initial communication on Mt. Sinai. The written counsel fulfilled the function of conveying the will of God to the people in general and to individuals in particular. The written message was just as much the message of God as was His initial oral communication.

Human beings, however, are prone to give less importance to a written message than to a dynamic manifestation of divine presence. With the passage of time, the written message—the book of the law—lost its importance for both leaders and followers. Eventually it was lost, and no one knew what happened to it. The discovery of the book of the law in Josiah's time produced a major revival and reformation.[46] This event demonstrated that written communication,

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when accorded its rightful place by faithful leaders and accepted by those willing to recognize their errors, produces the same results as a direct manifestation of the divine presence, or the personal intervention of a prophet.

However, when the leaders, or the people, are not willing to listen to divine correction, God's message will be rejected, whether transmitted personally by the prophet or through written communication. During the time of Jehoiakim, the wicked son of the faithful king Josiah who had produced the great revival, the prophet Jeremiah communicated God's messages until he was prohibited from speaking. When that happened, God ordered him to write the reprimands in a scroll and read them before the people. Using the services of a scribe, Jeremiah obeyed the order, but the wicked king burned the book. Even a second roll containing the divine counsel was rejected.[47]

Divine Counsel In The New Testament

The first prophet of New Testament times is John the Baptist, the servant chosen by Heaven to prepare the way for the Lord. John arrived with his message of repentance and shared it with the people in oral form. There is no evidence that he ever wrote out his messages. Then, "when the time had fully come," Jesus, the maximum revelation of God, arrived. His message surprised and shook the society of His day. Thousands met to listen to His sermons. Hundreds followed Him wherever He went. Like John the Baptist, Jesus left no written record of His miracles, sermons, or instructions. Nevertheless, divine wisdom inspired the evangelists to record the history of the birth of Jesus and the events of Calvary, of His perfect life and undeserved death, of His

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teachings and actions. Every new generation should know the facts about redemption, so they may surrender their lives to the Saviour and receive His pardoning grace.

Heaven uses both means to communicate the message, orally for the generation privileged to experience the presence of God's messenger and in written form for those who will appear later. Both forms are inspired; both fulfill the divine purpose of "teaching . . . reproving . . . correcting . . . instructing" (2 Timothy 3:16).

The Apostolic Letters

With the growth of the church and its expansion to regions and territories outside Palestine, it was necessary for the apostles to choose a means of communication that allowed them to transmit the instruction, counsel—and often correction—to the churches and their leaders. The apostolic letters fulfilled that function. Like any other letter, these epistles contain names, addresses, greetings, farewells, and even common requests that, of course, required no special revelation from God.[48] Nevertheless, in contrast to ordinary letters, these missives contain divine instruction because they are produced by minds inspired by the Spirit of God.

The apostolic letters allow us to analyze yet another form or model the Holy Spirit uses to deliver the divine counsel. We might call it the "epistolary" model of inspiration. The apostles, as messengers of God and leaders of the church, were inspired and impressed by the Holy Spirit to write epistles that, besides greetings and requests, contained divine counsel for the church in general or for congregations or for individuals in particular.

This analysis of the apostolic letters can also help us

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understand the purpose and place of thousands of letters written by a modern prophet. The letters of Ellen White arrived in the hands of hundreds of believers and leaders of the church who were facing particular situations and needed counsel and instruction. Can these letters also offer counsel and correction to those of us who are not their initial recipients? Are the letters of a prophet just as inspired as his visions?

The First Letter To The Corinthians: A Case Study

The first letter to the Corinthians, written by the apostle Paul, contains almost all the necessary elements to understand how the epistolary model of inspiration works. First of all, this letter is a reflection of the feelings of a pastor concerned about his flock. The church in Corinth, founded by Paul, was passing through difficult times. There were problems of divisions among the believers. There were serious moral sins being tolerated in the church. There was the use and indiscriminate abuse of spiritual gifts and, in short, problems similar to those that other communities of believers have faced in the past and continue to confront today.

Although the apostle might have received special revelations informing him about the problems in Corinth, in this specific circumstance it was a family of believers, members of the church itself, who brought the information: "My brothers, some from Chloe's household have informed me that there are quarrels among you" (1 Corinthians 1:11). In this case, the information arrived by "natural," rather than supernatural means. As we stated in a previous chapter, when a secret circumstance, known

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only to those involved, is revealed to the prophet, the message immediately takes on a kind of mysterious supernatural "halo." It is not always like that, however. The prophet may receive information from various sources without that fact weakening in any way the importance of the message that may arrive as a result of that information. In the time of Ellen White, some recipients of counsel or correction accused the messenger of having obtained the information from her husband, her son, or from some other leader and not directly from heaven. They apparently felt that if the message was not surrounded by that supernatural "halo," the prophet was not dependent on God for an inspired message. They confused the source of the information with the Source of the message.[49]