Another Comforter -- A study on the Holy Spirit -- W. H. Grotheer -- The designation of the Spirit of truth as "Another Comforter" reveals as no other name could, His relationship with Deity, and His work and ministry in the Plan of Redemption. But much study must precede the significance of this name since this designation was not given the Holy Spirit till one of the last books of the New Testament was written.

In reviewing the Seminar studies presented on the Doctrine of the Holy Spirit at the Adventist Laymen's Annual Fellowship, the reader needs to clearly understand the preparation behind the presentation. We adopted the approach of William Miller as he began his study of the Bible. Sylvester Bliss in his Memoirs of William Miller quotes Miller's own explanation of how he began his investigation of the Scriptures. Miller stated:    -   I determined to lay aside all my prepossessions [presuppositions], to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded as to leave me free from embarrassment respecting any mysticisms or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and, by the help of Cruden, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then, by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. (p. 69)

After having read every text in the New Testament where the word, "spirit" or "Holy Spirit" is found, we determined that "spirit" is applied to different beings and forces at work in the world,and within man. Angels are designated as "ministering spirits." (Heb. 1:14) Demons are noted as "unclean spirits." (Rev. 16:13-14) A deep human emotion is based in what is termed, "spirit." (Mark 8:12)

The perception of one's

p 2 --  presence, though the person is not present, is noted as being present in "spirit." (I Cor. 5:4)

This study was approached with one vital presupposition:     The "form of God" in which Jesus existed prior to Bethlehem was SPIRIT for God is Spirit. (John 4:24) This SPIRIT exceeds that of angels for they are only "ministering spirits." (Heb. 1:14) This SPIRIT is immortal, eternal, and indestructible.

In noting each reference in the New Testament which referred to the Holy Spirit, we arranged the books of the New Testament in the chronological order in which they were written. [This review will not necessarily follow that format] This was done for two reasons:   1)   The revelation which God gives is progressive; and   2)   God in giving revelation limits Himself and the fullness of that revelation to the perceptive capacity of the human instrument who is willing to be the medium of revelation.

We asked ourselves why so little is known of the "nature" of the Holy Spirit? Then we asked ourselves why so little was perceived as to whom Jesus was until after the coming of the Holy Spirit? The answer to the second question helped us to perceive the answer to the first. Jesus came not to do His own will, but the will of God. (John 6:38) He came to glorify the Father. (John 17:4) He did not even come in His own name. (John 5:43) His was a life of selfless projection of the Father's glory - grace and truth. (John 1:14) Likewise the ministry of the Holy Spirit - He would not speak of Himself. He would glorify Jesus and the work which Jesus accomplished. (John 16:13-14)

The very first New Testament reference written in regard to the Holy Spirit clearly declares the Holy Spirit as distinct from a "power," per se. It reads:   -   For our gospel came not unto you in word only, but also in power, and in the Holy Spirit. (I Thess. 1:5)

This same distinction is also seen in I Cor. 2:4.

[We shall use the word "Spirit" in place of "Ghost" in all quotes from the Bible.]

Many references in the New Testament which mention the Holy Spirit speak of His work in making effective for the believer the salvation provided alone in Jesus Christ. Examples of this can be found in II Thess. 2:13; I Cor. 6:11 and Titus 3:5. Further the Holy Spirit is set forth as a Teacher who searches the deep things of God. (I Cor. 2:10, 13) He bestows "gifts" as "He wills." (I Cor. 12:4, 11) He is the builder of the Church. (Eph. 2:22) He speaks. (I Tim. 4:1) He can be grieved. (Eph. 4:30) He can be insulted. (Heb. 10:29) He can be lied to. (Act, 5:3) All of these statements in regard to the Holy Spirit indicate not a power, nor a mere influence, but rather a Person.

The fourth book written of the New Testament canon (Chronologically) closes with a three-fold benediction - "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all." (II Cor. 13:14) Language cannot be clearer that the Holy Spirit is as much a Person as are either God or the Lord Jesus Christ. Yet in this same letter, Paul emphatically declares - "The Lord is that Spirit." (II Cor. 3:17) In this third chapter, Paul is contrasting the ministration of the letter under Moses, and the ministration of the Spirit under Christ. While declaring that the Lord is that Spirit, Paul differentiates between Lords in verse 18. Note it carefully using the margin which gives the literal Greek rendering. It thus reads:     But we all, with open face beholding as in a

p 3 --  glass the glory of the Lord [Jesus] , are changed into the same image from glory to glory even as by the Lord the Spirit. (3:18)

The close identification between "the Lord Jesus Christ" and "the Lord the Spirit" is seen elsewhere in the New Testament. Paul declares that Isaac was born "after the Spirit." (Gal. 4:29) Yet in noting the Old Testament account, the "Lord" who appeared to Abraham in the plains of Mamre said - "I will certainly return unto thee according to the time of life; and lo, Sarah thy wife shall have a son." (Gen. 18:10) It was repeated a second time by the same "Lord." (18:14) In Hebrews, it reads - "The Holy Spirit saith" (3:7) - "the Holy Spirit . . . said before." (10:15) - yet both quotes are from the Old Testament. Gabriel told Daniel that the only One who held with him in "the scripture of truth" was "Michael your prince." (10:21) This is further illuminated in the Epistles of Peter. There we are told that "holy men of God spake as they were moved by the Holy Spirit." (II Peter 1:21) But in his first letter, Peter indicates that these holy men - prophets - "searched dilligently ... what manner of time the Spirit of Christ which was in them did signify." (I Peter 1: 10-11) Thus the New Testament closely identifies the Holy Spirit - the Lord the Spirit - with Michael the "Lord" of the Old Testament. TOP

Paul tells us that God sent forth TWO into the world. "God sent forth His Son, made of a woman, made under the law." "God [also] hath sent forth the Spirit of His Son" that we might understand Him as "Father." (Gal. 4:4, 6) This same duality and relationship appears in the symbolism of the book of Revelation. When the door was opened in heaven, John beheld the Throne of God, and before the Throne were "seven lamps of fire" which are declared to be "the seven Spirits of God." (4:5) Yet when the Lamb "as it had been slain" is introduced from"the midst of the Throne" with "seven horns (fullness of power) and seven eyes (complete omnipresence)", - these are declared to be "the Seven Spirits sent forth into all the earth."(5:6)

In the book of Romans, the setting forth of the Holy Spirit is concentrated in Chapter 8. The message there has been largely ignored. We have contrasted this chapter with Romans 7, and ended the contrast with 8:16, as if an entirely different subject began. While the first part of Romans 8 speaks of "the sons of God" resultant from the leading of "the Spirit of God" (8:14), there is yet another "manifestation of the sons of God." (8: 19) In this the Spirit has an important part to play. Though we have "the first fruits of the Spirit" (8:23), we still have the fallen sinful nature. This, the Spirit helps - our "infirmities." This is the same word as found in Matthew 8:17, designating what Christ took in taking upon Himself our humanity. It is also the same word as found in Hebrews 4:15 which tells the why of the compassion of the great High Priest, Jesus Christ. It is the Spirit that is to make intercession for the saints according to the will of God. Until "the redemption of the body" at the second coming of Jesus Christ, the saints can know they will have an intercessor at the Throne of God - the Lord the Spirit. While the Man Christ Jesus steps aside (Compare I Tim. 2:5 & Rev. 15:8), the Holy Spirit continues His ministry until the living saints are translated. TOP

In the synoptic Gospels - Matthew, Mark and Luke - the Holy Spirit is pictured in direct relationship to Jesus Christ in two experiences - His birth and baptism. The conception is spoken of as "out of the Spirit." (Matt. 1:18, 20b: "of" is the translation of the Greek preposition, ek, literally, "out of.") Luke records the announcement to Mary by Gabriel of God in "flesh appearing." Gabriel stated:      The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy [spirit] which shall be born of thee shall be called the God. (Luke 1:35)

The word, "thing" is supplied in the KJV because the adjective "holy" is in the neuter gender. But this adjective is the same as the adjective describing "Spirit" in the same verse, and thus the missing word to be modified could likewise be the word, "spirit. " This concept is well stated in the Writings: "He (Christ) united humanity with divinity: a divine spirit dwelt in a temple of flesh." (4BC:1147) That "divine spirit" dwelling in a temple of flesh was called "the Son of God."

In Mark, there is a key reference to the Holy Spirit in relationship to the final witness. In Jesus' prophetic discourse, He stated:      When they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but

p 4 --  the Holy Spirit. (Mark 13:11)

So fully will God's witnesses be infilled with the Holy Spirit at that hour, that when they speak, the voice which comes forth will be the Holy Spirit. It will be the"manifestation of the sons of God" as foretold in Romans 8:19. And Jesus gives the time when this shall occur - "the gospel must first be published among all nations." (Mark 13:10) He also tells us where this witness will be given - in councils, in churches, and before rulers and kings. (13:9) TOP

The book of Acts could well be called the Acts of the Holy Spirit. In this book, the Holy Spirit is presented as One in full command of the Church, and its spokesmen, and as One functioning as the Vicegerent of the Lord Jesus Christ. The very introduction sets forth the role of the Spirit as the Vicegerent. Afer Jesus was taken up into heaven, "He through the Spirit" continued to give "commandments unto the apostles." (Acts 1:2) These apostles and others as "spokesmen" were "full of the Holy Spirit." (Acts 2:4; 4:8, 31; 7:55; 11:24; 13:9) TOP

The Book of Acts presents the Spirit as in full command of the Church and its spokesmen. He speaks to Philip - "Go near and join thyself to this chariot." (Acts 8:29) Philip obeys, and another witness is born into the kingdom of God, the Ethiopian eunuch. Then the Spirit transports Philip to another place. (8:39) To Peter, as he meditated on the unusual vision he had received, the Spirit said, "Behold three men seek thee . . . I have sent them." (10:19-20) To the leaders of the church in Antioch, the same Holy Spirit said - "Separate me Barnabas and Saul for the work whereunto I have called them." (13:2) And Paul on his second missionary tour desired to go to certain areas to preach the gospel, but was "forbidden of the Holy Spirit." (16:6-7) Thus, the Spirit is pictured as functioning in His own right, as a Person directing the Church of the Living God.

The Book of Acts also reveals an experience which sets forth the Holy Spirit as God. When two members sought to deceive the Apostles, Peter said they lied "to the Holy Spirit. " Then he explains the extent of that deception - "Thou hast not lied unto men, but unto God." (5:3-4) The Holy Spirit is
not of the order of the created - men nor angels - but of the Uncreated - God.      {To Be Continued.}

 As we continue our study of the revelation of the Holy Spirit in the New Testament, we turn first to the prison epistles - Ephesians, Philippians and Colossians. The primary references are found in the letter to the church at Ephesus. There Paul sets forth the Holy Spirit as the builder of the Church. (Eph. 2:22) Then he specifically warned the church - "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." (4:30)

In Hebrews, the Holy Spirit is portrayed as One who speaks. "The Holy Spirit saith" (3:7); and "The Holy Spirit . . . had said before" (10:15). The first quote is from the 95th Psalm, while the second is taken from Jeremiah. (31:33) The early church recognized that the Holy Spirit spake "by the mouth of David." (Acts 1:16) However, Jeremiah clearly says that what he wrote was a "Thus saith the Lord." (31:31) There is a relationship between the "Lord" of the Old Testament, and the Holy Spirit of the New. As noted in Part I, Paul declared - "Now the Lord is that Spirit." (II Cor. 3:17) We also noted the same picture in the epistles of Peter. Peter wrote that "holy men of God spake as they were moved by the Holy Spirit." (II Peter 1:21) Yet these men - prophets - searched "what manner of time the Spirit of Christ which was in them did signify." (I Peter 1:10-11) Peter also adds that this "Spirit" was "sent down from heaven" as a co-laborer with the Apostles as they preached the gospel. (I Peter 1:12)

The final writings of the New Testament - those of the beloved John - give a full revelation of the Holy Spirit which completes the picture and solves for us the problems intimated in the rest of the New Testament, occasioned by the Incarnation. In fact, the test by which we can know we are confronted by the true Holy Spirit, and that the Spirit is indeed guiding a professed messenger of the gospel involves the doctrine of the Incarnation. John wrote - "Hereby know ye the Spirit of God." And how do we know? "Every spirit that confesseth that Jesus Christ is come

p 5 --  in the flesh is of God." (I John 4:2) TOP

There is in the first Epistle of John an interpolation which John did not write, but which those who hold to papal trinitarianism grasp as evidence of the Trinity. In I John 5:7-8, the words beginning with "in heaven" in verse 7, and ending with "in earth" in verse 8 appear in no Greek manuscript of the New Testament prior to the 11th Century. These words were first found in a Latin treatise of the 4th Century, and inserted into the Sacred Scriptures during the noonday of the Papacy. The verses should read:       "For there are three that bare record, the Spirit, and the water, and the blood: and these three agree in one."

The book of Revelation while using symbolic language adds much to our understanding of the Holy Spirit. When the door was opened in heaven, and John was asked to enter, he saw a throne on which sat the Eternal One - He "which is, and which was, and which is to come." Before the throne were seven lamps of fire which are stated to be "the seven Spirits of God." (4:5) Then John beheld "a Lamb as it had been slain" with seven horns and seven eyes. These horns and eyes are declared to be the same "seven Spirits of God sent forth into all the earth." (5:6) With the fulness of omnipotence, and the completeness of omnipresence, the Holy Spirit is sent forth into "all the earth." But the symbolism indicates that when the "Lamb" as the sacrifice appeared, the Spirit of God was so closely identified with the "Lamb" so as to be even as the horns and eyes are to an animal. TOP

This Spirit speaks to the seven churches. (Rev. 2:7, 17) Yet the messages are declared to be coming from Christ to the same seven churches. (Rev. 2:1, 8, etc.) There is one voice. The voice of the Spirit is also heard speaking of those who have heeded the Three Angels' Messages. (Rev. 14:13) First John hears "a voice from heaven" pronouncing a blessing; then comes the voice of the Spirit which was sent forth into all the earth - the same area to be covered by the angel messages. (Rev. 14:6) The same Person who directed the Church in its beginning as revealed in the Book of Acts also directs the giving of the final messages of God to earth's inhabitants. In fact, the New Testament presents the Holy Spirit as the new commander of the "ministering spirits" in the warfare between good and evil till earth's last hour, when Jesus himself shall return as Lord of lords and King of kings.

There is one final picture in the book of Revelation: - "The Spirit and the bride say, "Come." (Rev. 22:17) Even as Revelation pictures Jesus and the Spirit speaking as one voice so also does the bride of Christ and the Spirit speak ultimately as one voice. A question:  Is this symbolism suggesting that even as the Holy Spirit consumated the Incarnation so that He might be one flesh with us, so also the same Spirit effects the "bride" of Christ so that she might be one spirit with Him?

We turn now to the final revelation in the New Testament concerning the Holy Spirit - the Gospel of John. Here Jesus is recorded as promising to give "another Comforter" to His followers on earth. (John 14:16) In speaking of this "Comforter" in relationship to Himself, He chose the word, allos, rather than heteros. Both words mean, another, in the Greek, but with a difference in the comparison. Thayer in his Greek Lexicon remarks "Every heteros is an allos, but every allos is not a heteros." (p. 29T To see this difference, we have only to note how these words are used in other New Testament references:  Romans 7:23 - "But I see another (heteros) law in my members, warring against the law of my mind."

Acts 7:18 - "Till another (heteros) king arose, whi& knew not Joseph." TOP

Galatians 1:6-7 - "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another (heteros) gospel: which is not another (allos); but there be some that trouble you, and would pervert the gospel of Christ."

From these illustrations, it can be seen that allos distinguishes between two of the same kind, and which are on an equal level, while heteros denotes two of a different kind not on the same level. In other words, Jesus was saying that the Holy Spirit was of the same kind as He, but a distinct Being from Him. This is further illustrated in the fact that Jesus called the Holy Spirit, the "Comforter" (paracletos). In his first Epistle, John speaks of Jesus as "an Advocate" (paracletos) I John 2:1.

As Jesus continued the conversation in the upper room, He comforted the disciples with the assurance that He would not leave them orphans, but stated - "I will come to you." (John 14:18, margin) Though He had stated that the Holy Spirit was a distinct Person from Himself, He indicated that in the coming of the Spirit, He would be coming to them. The only way that I have found to express this relationship is to use the term - Alter-Ego. Jesus Christ and the Holy Spirit as a result of the Incarnation are in an Alter-Ego

p 6 --  relationship.

John as he f urther reports that upper room conversation notes Jesus as referring to the Holy Spirit as "He" - "That One" (ekeinos). The text reads - "But the Comforter, which is the Holy Spirit, whom the Father will send in my name, He (ekeinos) shall teach ,you all things." (John 14:26) This same designation is used again by Jesus in John 16:7-8, 13-14. The Gospel of John clearly presents the Holy Spirit - the Spirit of truth, the paracletos - a distinct Being, the Allos of Jesus Christ even to the coming "in (His) name."

There is a final revelation we dare not overlook. It was the Holy Spirit who overshadowed Mary. The result:  - Jesus - a new distinct Being - the God-man. In the final hour, there will be earth-people who, when demanded to testify for their faith, will open their mouths to speak. But they will not speak themselves, for being so fully possessed of the Spirit, it will be the Holy Spirit which will speak. (Mark 13:11) Then when all things are made new, the Revelation indicates that "the Tabernacle of God", even Jesus, (John 1:14, Gr.) will dwell with man, and "God Himself shall be with them, and be their God." (Rev. 22:3) Again Two as revealed in the Old Testament. But the same revelation in the same context declares the Holy Spirit speaking as one voice with "the bride." (Rev. 22:17) Is not this the same experience as recorded in Mark 13:11, which describes earth's final witnesses? Then could it not be suggested that "the bride" of Christ becomes in consort with the Lamb, the "third" in the picture as a result of the Incarnation, and the wonder of the Plan of Redemption? Even as the "how" of the Incarnation remains a mystery to angels as well as to man, so also "how" this ultimate plan of God will be accomplished remains mysterious. We only read, and wonder, and in faith say as did Abraham - "Amen." (Gen 15:6)

The word translated, "believed" in Gen. 15:6 is the Hebrew word, amin. In the Greek it is amen (verily in John 3:3). In English, we say - Amen (So be it).

Some idea of "the mystery, which was kept secret since the world began" but is made manifest in the revelation of the Gospel of Jesus Christ can be perceived when one recognizes that "human beings were a new and distinct order." (R&H, Feb. 11, 1902) Man made "in the image of God" was "designed to be a counterpart of God." (R&H, June 18, 1895)

The significance of what this "counterpart" design of God is to be can be perceived in part by a comparison of Scripture. When Christ returns the second time, there will be two groups of the redeemed:   1)  The "corruptible" - those who have died. These put on " incorruption."   2 )   The "mortal" - those who are alive on the earth - put on " immortality." Here is a significant word use in the Greek. The word translated, "immortality", here in I Cor. 15:53-54 is athanasia, and is used in only one other place in the New Testament also in Paul's writings. This other use in I Timothy 6:16 is in reference to God - "Who only hath immortality."

Truly Christ became one flesh with us that we might become one spirit with Him. In a special sense in the revelation which God gave to Him to show to His servants (Rev. 1:1), this applies to the group which that revelation designates as "the remnant of her seed,"  "the bride" of Christ - the 144,000.

This experience can only be ours in this final generation as we permit the mind of Jesus to be our mind. That mind calls for a complete emptying of self, the ekenosen of Philippians 2:7, which in the KJV reads He "made Himself of no reputation." The Greek reads - "But Himself, He emptied."  End. TOP

1976 - A Letter and a Reply: -- Since the first Thought Paper was published in January, 1968, we have endeavored to keep each issue as free as possible of "personalities". What we have written which involved individuals was not regarding their personal idiosyncrasies, but only those acts for which all of us in responsible positions must stand accountable. We have at no time written behind one's back, but said what had to be said plainly and openly in a way which we believe that Christ would have said it. We do not profess to have achieved this objective perfectly, but we have tried to keep this goal ever before us.

When accusations and innuendos continue to be made behind one's back so that honest people might be deceived, it becomes necessary to speak forth so that the facts may be known, and that those persons who want to know, can know and make intelligent decisions in regard to the matter. The copy of the letter below is one exhibit of such behind-one's-back activity, and our reply follows.

General Conference of Seventh-day Adventists
6840 Eastern Ave. NW, Washington D. C.

February 26,1976

Division Presidents
Division Ministerial Secretaries

Dear Fellow Leaders:

I understand that (WWN) has been sending you some of his material from time to time. I happen to be on his mailing list, too. I understand from one or two of you men that you have been under the impression that this man is a Seventh-day Adventist minister in good and regular standing. I feel that it is the best thing for me to tell you that he is not a Seventh-day Adventist church member. He used to be a worker. He has been disconnected from the church for several years on what grounds I do not know, but his subsequent activities lead me to believe that the brethren must have had good grounds for separating him from the organized work.

p 2 -- He has set up his own organization, and he has done it in such a way that he can ordain his own ministers, grant them credentials, and do all of the other things that usually a church does. I think that the kind of material that he sends out is self-evident. If he were interested in the unity of the church and the preparation of a people for the coming of the Lord, he would not write in the caustic, critical manner in which he does.

I wish that you would warn the folk in your division and if he is sending his material out your way, you will know what to do with it. What a wonderful thing it would be if some of the people with mimeographs would direct their efforts into a finished work instead of pulling down.

God bless you all.

Cordially yours, (Signed) Robert H. Pierson

OUR REPLY

July 12, 1976

Elder Robert H. Pierson, President
General Conference of Seventh-day Adventists
Takoma Park, Washington D. C., 20012

Dear Elder Pierson:

Your letter dated February 26, 1976 which was sent to all Division Presidents and Division Ministerial Secretaries has come to my desk. It is sad that it came in a round about way, and that you did not manifest enough Christian courtesy to send me a carbon copy when you sent it to each of these men. Before publishing any issue that I might have with you directly, I have, as I am doing now, written to you prior to such publication. Further, what I have had to say in regard to your official actions in monthly thought papers, I have placed you on the regular mailing list so that you might know just what had been written and why it was written. I have documented the same so that it could be verified. This is not the case with your letter which contains gross misrepresentations.

In your letter you state "that the brethren must have had good grounds for separating
him from the organized work." The facts are that I took a voluntary leave of absence from the organized work. In a statement dated November 29, 1966, on official stationary, Elder H. H. Schmidt, President of the Southern Union Conference stated: - "This is to establish the fact that (this Editor) left the employ of Old Madison College and the Southern Union Conference strictly on his own, June 1, 1965. He was in good and regular standing as a denominational worker when he took this voluntary leave of absence." Not only has this statement been written, but my credentials were maintained until 1967 by the Southern Union Conference, when at the Session in that

p 3 -- year, they were allowed to "lapse". At no time have my credentials ever been taken from me, nor requested from me.

You also state in your letter that "he has set up his own organization, and he has done it in such away that he can ordain his own ministers, grant them credentials." Nowhere in our charter granted by the State of Mississippi, which is a public document by the way, nor in our By-Laws have we been granted the authority to ordain men to the ministry, neither have we attempted to do so! Our charter reads that we support that which is in harmony with "the tenets upon which the Seventh-day Adventist church is based, viz: the Bible and the writings of Ellen G. White." We do have power to grant credentials to "any minister ordained according to the rites of the Seventh-day Adventist church." This was written into the charter so that any minister who seeks to speak forth against the evils prevailing in the church, and who can no longer receive support from the church because he chooses to so speak, may still continue to exercise his rights legally as an ordained minister of the Gospel.

My brother, if you cannot write honestly concerning your fellow men whom you can see, how can you write truthfully about Jesus Christ and the Father whom you have not seen?

In your letter you state that you do not know "what grounds" were given to disfellowship me from the church several years back. Has one of your division presidents been so derelict in his responsibilities that he did not inform you of the committee he appointed to hear the case, and did he not give you a copy of the report issued by the committee? Let me refresh your memory by outlining for you the facts involved. TOP

When the charter of the Adventists Laymen's Foundation of Mississippi was granted, action was forthcoming to remove me from the church roll on the grounds of insubordination as I was not recognizing properly constituted church authority. It was first attempted by board action alone, and then under pressure of the fact that such was not in keeping with the Church Manual, a business meeting was called for the purpose. At this business meeting, attended by the local conference president, action to disfellowship me was taken without me being able to speak in my own defense as is guaranteed in the Church Manual. Interestingly, also, is the fact that not another single board member of the Foundation at that time, and none since, have been called in question as to their membership. If I were in "sin" because I was a member of the board, then were not all members of the same board also in "sin"?

So I appealed the unScriptural and unconstitutional action taken. A committee of administrators, pastors, and laymen was set up, who came to Mississippi to hear the case. They issued a report entitled -"(WWN) Hearing Committee". Among the recommendations made was that the Foundation be dissolved and that"any assets of the Foundation be paid over to the Seventh-day Adventist Church and an accounting be given of prior receipts and expenditures." In 1972, I was totally unaware that you and other church leaders were playing in the legal "crap game" the world uses with the money the laity entrusted to you. (I use the term, "crap game" because that is how a Seventh-day Adventist layman in good and regular standing, and who is himself a stock broker, described the transactions of the stock market.) Now let me assure you that at no time has the Foundation had enough money to cover the paper and/or real losses sustained by your administration in the stock market. Further, at no time have we had enough money to invest in such a game, and even if we did, we would not play the stock market. We believe that the funds placed with the Foundation are a sacred trust to be used in harmony with the will of God for this time so that His

-P 4 -- people might be warned of the apostasy in high places. TOP

Now there are other aspects of this Committee report that you may not know. In a letter from one of the members of the committee after the hearing, I was told that if I met the conditions noted in the above paragraph, and others such as personally recognizing myself as no longer a minister of the Gospel, then I could be restored to church membership "on a basis different than would be in the case in most circumstances." This was explained verbally to me by the individual to mean that I would not need to be rebaptized, nor make a profession of faith. Now let the implications of this fact sink into your thinking. Further, I received a letter from still another member of the same hearing committee which stated -"On several occasions he [Elder L. L. Bock, the chairman] made it emphatically clear that whatever the problem was, it was certainly not in the area of theology."

Now let us do a little reasoning together. You know that I was once a minister in the organization -some twenty-five years holding regular credentials, the prime years of my life. From your viewpoint, I am now a lost sheep of the house of Israel. Have you as the first minister of the church as you style yourself, adopted a shepherd's role, and made any attempt to find the "lost sheep"? If I am in a lost condition, should you not seek to rescue me as you encourage your ministers to seek the lost in the world? Did not Christ die for me, as well as for them? Is my soul of no value to you? Or are you afraid if we sat down together, you could not defend the heresy and error you have placed your imprimatur upon?

Elder Pierson it is time that you come clean with truth, and not continue to hide behind assumed ignorance and misrepresentations in dealing with your fellowmen for whom Christ died as well as you.

May the Lord help you to be intellectually honest and forthright, and what I request for you of the Lord, I ask likewise for myself.

Sincerely yours, (Signed, The Editor) - whg TOP

P 5 -- COMMENTS AND OBSERVATIONS -- It is written - "We are to repeat the words of the pioneers in our work, who knew what it cost to search for the truth as for hidden treasure, and who labored to lay the foundation of our work. They moved forward step by step under the influence of the Spirit of God." (Counsels to Writers, p. 28) Note the list of the early pioneers who searched for truth as for hidden treasure: "My husband, Elder Joseph Bates, Father Pierce, Elder Edson, and others who were keen, noble, and true, were among those who, after the passing of time in 1844, searched for truth as for hidden treasure." (Special Testimonies, Series B, No. 2, p. 56)

Now take special note: - "In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD PART shall be left therein. God says He will bring the THIRD PART through the fire, and refine them. They shall call upon Him, and He will hear them. He will say IT IS MY PEOPLE; and they shall say the LORD IS MY GOD." {Sic. - see Zech. 13:8-9.] First part, Sardis, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they ask to be translated to the city of God. Rev. iii.12; Heb. xii.22-24. In the name of Jesus, I exhort you to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! Death! eternal DEATH!!! is on their track. Remember Lot's wife. Joseph Bates, Fairhaven, Mass., Nov. 10, 1850. (This is from the Review & Herald, November 1850, p. 8, published in Paris,Me.)

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Some have written regarding a question which was asked in the thought paper for May, 1974 (VII -5). It read:    "Could it be that the beast of Revelation 17 is the prophetic symbolism of the first beast of Revelation 13 in its 'healed' state?"

This should have read -"Could it be that the woman riding the beast which comes from the 'bottomless pit' is the prophetic symbolism of how and in what combination the first beast of Revelation 13 will appear in its 'healed' state?" Babylon the great -the Harlot of Revelation 17 -is composed of three sectors (Rev. 16: 19) rather than just the Papacy as is represented by the first beast of Revelation 13. The beast of Revelation 17 is "the eighth, and is of the seven", not "seventh." This beast underlies all seven. See Testimonies to Ministers, p. 62 for the identification . Inasmuch as we are studying the book of Revelation in the Sabbath School, it should be noted that the lesson on this subject for the third quarter will give another interpretation to this prophetic symbolism. The lesson states: "From another vantage point this beast of chapter 17 is seen as the image to the beast in Revelation 13." (See Lesson 7. p. 56) - whg TOP

Further Background Information on Zaire -- "At the time of our little visit today I should like to tell you something about a rather unusual development in the Trans-Africa Division. That portion of Africa formerly known as the Congo is now the country of Zaire. Early in the year 1972 the General Conference officers received a letter from Elder M. L. Mills, president of the Trans-Africa Division, which gave information concerning recent developments in the Zaire Republic as it related to our denominational work. Apparently President Mobuto had become dissatisfied with the proliferation of religious sects in the country, and the government adopted a procedure to reduce the number drastically. The new law required that all religious groups be registered , with the government with the exception of three; namely Roman Catholics, Kimbangists (a purely Zaire oriented church) and the Church of Christ [CCZ]. The new law laid down certain regulations for any other church organization which might wish to function in the country. One of the requirements in connection with the application for recognition was a deposit of 100, 000 Zaires (the unit of local currency) in a bank in the country of Zaire. This amount represents approximately six months of the Seventh-day Adventist church's operating budget in the entire country of Zaire. The General Conference officers advised the Trans-Africa Division to make the deposit, and in due course, recognition was given to the Seventh-day Adventist church in this country." -- From a letter dated, September 25,1972, signed by J. C. Kozel, Assistant Treasurer of the General Conference.

This information raises some very important questions that are left unanswered in this letter, or in the Review and Herald article on the subject dated, October 19, 1972.

1. Was the deposit returnable? Under what conditions? Has the money been returned since new regulations of the government placed our church as a "community" in the united Protestant Church of Christ of Zaire (CCZ)?

2. Or was this deposit like a performance bond? If our "community" as one of the groups in CCZ refuses to take part in the organic union called for by the president of CCZ, will the deposit be forfeited?

3. Has the deposit been placed into the operating budget of CCZ, since we agreed to become a part of the united Protestant Church of Zaire (CCZ)?

Unless the questions concerning the events in Zaire are clearly answered and documented, one wonders if the price of a "sell-out" has risen somewhat in the past 1900 years from thirty pieces of silver to 100,000 Zaires!

See January, 1973 thought paper special entitled "A Cover-up?" for a review of the report from the Review & Herald as compared with a report in Christianity Today. --- END --- whg TOP

From a WWN Letter To a Reader -- RE: Lakes of Fire -- Now to your question in regard to "the Lakes of Fire." There are two lakes of fire in prophetic symbolism. The term -"the lake of fire" -while a literal experience at the close of the 1,000 years, is also the terminology for the final, eternal, and irrevocable judgment of God against all elements and factors that had their source in sin - even death and hell (grave). See Rev. 20:14. It is declared to be the second death. Now in the light of this, note Rev. 19:20 - only the beast, and false prophet were cast in prior to the 1,000 years. These prophetic symbols are representations of systems not individuals. Thus at the second coming of Christ, these systems end, never more to be resurrected - they are consigned to "the lake of fire." Only the dragon of the triumvirate -because he is not only a system, but an individual spirit or angel acting behind the system remains for the Lake of Fire after the 1,000, and then he is consigned where the beast and false prophet "were" assigned. The "are" of the KJV is supplied. See Rev. 20:10.

After the 1,000 years, the wicked are no more either Catholic, or Protestant - these are gone forever, and to the minds of the unsaved are totally discredited. They had turned on the Woman. See Rev. 17:16-17. But the dragon marshals in person the nations - Gog and Magog. To him, to whom through the beast and false prophet all had been caused to worship in one great deception, they now lend their allegiance as the only possible way out of their dilemma. Then the end comes as they come to take the city.

I believe that this fits the picture completely as given in the Word, and the Great Controversy. If you have further questions, or objections, I shall be most happy to give due consideration to them. --- END --- whg TOP

Numerology -- A Doctor in Canada wrote me a letter in which he asked - "Have you ever commented on the numerology that seems to be consistent in the Bible?" He cited certain common Biblical numbers of time and groups such as three, seven, twelve, forty, seventy and one hundred and twenty. It must be recognized that numerology has problematical factors, and yet certain periods of time are repeated, and others divided into equal increments. Το his letter, I replied:

Your letter notes various time periods and dates. I have meditated on some of these myself especially the times involved with the demise of Israel as the people of God. In AD 31, the hierarchy crossed the unseen line and crucified the Messiah. Three and one half years later (AD 34), the nation of Israel fulfilled its allotted "70 weeks." The times of the Gentiles (nations) began. Thirty six years later in AD 70, judgment fell on the nation, city, and temple. This closely parallels 40 years as a generation. If however, you use AD 31, the time period is 39 years.

In 1967 the "times of the Gentiles" were fulfilled (Luke 21:24); Jerusalem passed once again to Jewish control. Then 13 years later, 1980, Jerusalem was made the capital of all Israel by the vote of the Knesset. Another thirteen years, 1993; and the Papacy recognized Israel as a State and press releases suggested Papal interest in Jerusalem which could mean the fulfillment of Daniel 11:45 if carved through. Another 13 years would bring us to 2006, just ahead of us. But three 13 year increments equal 39 years, just one year shy of a Biblical generation, but exactly equal to the time of AD31 – AD70! However, if you add 40 years to 1967 you get 2007, also "even at the door."

If God is working in 13-year increments — "3" a perfect number is involved in the events from 1967 to 2006. All of this makes for something to think about, and react to in a full preparation for the coming of Christ with our lamps trimmed and burning for light in the gross darkness of the present time. --- whg

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Watchman, What of the Night?

"The hour has come, the hour is striking and striking at you, the hour and the end!"                  Eze. 7:6 (Moffatt)

January 30, 1994

TO WHOM IT MAY CONCERN:   

DO YOU BELIEVE THE MESSENGER OF THE LORD?

After the truth has been proclaimed as a witness to all nations, every conceivable power of evil will be set in operation, and minds will be confused by many voices crying, "Lo, here is Christ, Lo he is there. This is the truth, I have a message from God, he has sent me with great light." Then there will be a removing of the landmarks, and an attempt to pull down the pillars of our faith. A more decided effort will be made to exalt the false Sabbath, and to cast contempt upon God Himself by supplanting the day He has blessed and sanctified. This false Sabbath to be enforced by an oppressive law. Satan and his angels are wide-awake and intensely active, working with energy and perseverance through human instrumentalities to bring about his purpose of obliterating from the minds of men the knowledge of God. But while Satan works with his lying wonders, the time 'will be fulfilled foretold in the Revelation, and the mighty angel that shall lighten the earth with his glory, will proclaim the fall of Babylon, and call upon God's people to forsake her. (Review & Herald, December 13, 1892)

Note the three conjunctive adverbs of time -"After" - "Then" - "But while."

Question #1 - If the truth has not been proclaimed as a witness to all nations and needs to be given by "short wave" etc., then there has been no attempt pull down the pillars, nor remove the landmarks. Why then are you bashing the Church? Perhaps that which is being proclaimed by the Church is merely advancing truth and one needs to walk in its increasing light. (See R&H, March25, 1890.

Question #2 - If, however, there has been an attempt to pull down the pillars of our faith and remove the landmarks, it means simply that the truth has been proclaimed to all nations as a witness. What then is the purpose of extorting under a false premise,monies for "short wave," etc.?

You cannot have it both ways. Do you really believe the Messenger of the Lord which you profess as the "voices" of the "Historic Adventist Movement"?

This message was sent by FAX to Grosboll, Trefz, Osborne, Vierra and Balsiger, January, 1994.