Theological Focus Book Notes

Basic Questions About the Millennium, Part 2: The Reformation and the Remnant: The Reformers
The Issue of Dispensational Premillennialism......................1 Speak to Today’s Church..........................................................11
Open or Closed Communion?..................................................7 Index to Reflections...................................................................12
Scripture Applied
Lessons from Daniel 8................................................................9

Basic Questions About the

Millennium, Part 2:
The Issue of Dispensational
Premillennialism
By Ekkehardt Mueller

T
he first part of this article on the Millen- difficult to verify and biblical texts and concepts that
nium dealt with various interpretations may not directly refer to the Millennium.1
of the Millennium and argued—based The gap theory in Daniel 7—according to which
on the text of Revelation—for premi- the seventieth week is separated by millennia from
llenniaslism. However, this could still the preceding sixty-nine weeks that begin in Persian
be understood as leaving open two options: historic times and lead to the beginning of the public ministry
premillennialism and dispensational premillennial- of Jesus—is not convincing. The text does not indicate
ism. This second part of the article will begin with a that such a gap exists. It would also mean that, while
discussion of dispensational premillennialism and the beginning of the sixty-nine weeks can and must be
will move on to other important issues: the under- determined to understand when the Messiah would
standing of the two resurrections in Revelation 20, arrive, verifying Jesus as the one who came at the right
the nature of the Millennium, and the relevance time—the beginning of the seventieth week—cannot
of a biblical interpretation of the Millennium for be established. Otherwise, a date for Christ’s second
believers today. coming could be ascertained—seven years before
Since premillennialism comes in two major His actual parousia—which is prohibited in the New
forms, there still looms the question of whether to Testament. Thus inconsistencies arise.
opt for historic premillennialism or dispensational A secret rapture and an invisible coming of Christ
premillennialism. This topic is very broad and cannot before His official second coming are difficult to es-
be sufficiently addressed in this article. Here are only tablish with biblical data and force people to resort to
a few points that make the author shy away from dis- difficult maneuvers to prove their point.
pensationalism. Dispensationalism appears to opt for an unjusti-
As has been pointed out in the first part of the fied literalism, which may look like an easier solution
article, the major difference between dispensational to the understanding of eschatology, while in reality it
premillennialism and historical premillennialism is complicates matters. Typology should be understood
hermeneutics. For a historic premillennialist, it seems and used as presented in Scripture without bringing it
that dispensationalism rests on assumptions that are close to allegory. It should be allowed to function as a

Reflections 55, July 2016 1 adventistbiblicalresearch.org

 hermeneutical tool to understand the biblical mes- to Christ’s second coming, affirms, “There is but one
sage because Scripture uses it this way.2 The difference
line of information in the chapters leading up to
between literary genres such as classical prophecy and
20.7–10. That information tells the reader in almost
apocalyptic prophecy should be taken seriously and the strongest language imaginable that no one survives
not be easily discarded. The claim that unfulfilled Old
the parousia except the faithful.”9 Revelation 20:1–3
Testament predictions related to Israel need to still
mentions the imprisonment of Satan. According to
be fulfilled literally ignores conditional prophecy as,
Revelation 20:4, some people are alive or come back
for instance, presented in the blessings and curses in
to life at the beginning of the Millennium. They are
Deuteronomy, in the prophetic message to Jeremiah seated on thrones and involved in the proceedings of
(18:5–10), and the experience of Jonah. It also ignores
the heavenly court. Obviously they are believers. But
the New Testament reinterpretation of these messages.3
who precisely are they? Are they only the martyrs
Also, the approach to Israel as belonging to a
mentioned in the same verse a little later, or are they
different dispensation and having a specific role in the
a larger group? This is a question with which Bible
last times differs from historic premillennialism.4 One
translators also wrestle. While the Common English
scholar correctly stresses that the idea of a restoration
Bible opts for one group in verse 4 by rendering,
of the Old Testament sacrificial system contradicts“Then I saw thrones, and people took their seats on
Hebrews 8:13. The text explicitly mentions that thethem, and judgment was given in their favor. They
Old Testament cult is obsolete and done away with.5were the ones who had been beheaded,” the English
Standard Version and others opt for at
least two groups: “Then I saw thrones, and
“He who overcomes, I will grant to him to sit down with Me on seated on them were those to whom the
authority to judge was committed. Also
My throne, as I also overcame and sat down with My Father on His I saw the souls of those who had been
beheaded.”
throne.” (Rev 3:21). The reference to thrones on which
people sit reminds readers of the twen-
ty-four elders who sit on thrones in
heaven (Rev 4:4; 11:16). However, there
While the biblical texts seem to rule out amillen- is also a promise to the overcomers of Laodicea, the
nialism and postmillennialism, they do not support last of the seven churches. Jesus tells them, “He who
the details of dispensationalist premillennialim either. overcomes, I will grant to him to sit down with Me
New representatives of that school seem to move on My throne, as I also overcame and sat down with
closer to historic premillennialism, which is to be My Father on His throne” (Rev 3:21). This promise,
applauded. indirectly repeated in the hymn of Revelation 5:9–10,10
seems now to be fulfilled, especially in the light that
The Two Resurrections Mentioned in the one who sits on the great white throne (Rev 20:11)
Revelation 20 may be Jesus.11 Paul also knew that the saints would
Revelation 20:4–6 refers to two resurrections. judge the world (1 Cor 6:2).
How should they be understood? Amillennialists and If this is the larger group, then included in this
premillennialists differ widely.6 To understand the group are the martyrs “who had been beheaded
Millennium as the entire Christian era, it is necessary because of their testimony of Jesus and because of
to spiritualize at least one of the two resurrections. the word of God.” This may include Old Testament
Also, the question arises as to who those are seated on martyrs (“because of the word of God”) and New
the thrones (Rev 20:4). Testament martyrs (because of the testimony of
Obviously being driven by opposition to sensu- Jesus).12 “And those who had not worshiped the beast
ous chiliasm, “Augustine argues that many Christians or his image, and had not received the mark on their
misunderstand Revelation 20:1–6 by thinking that forehead and on their hand” seems to point to God’s
the first resurrection is physical.”7 He believes it is end-time believers, whether martyrs or not. Were
not. Rather it refers to one’s personal conversion. He some of them alive, not having died at the Second
“interprets the thrones of Rev. 20 as ‘the seats of the Coming? This question does not seem to be the focus
authorities by whom the Church is now governed, and here. Rather the emphasis is on those who experi-
those sitting on them are the authorities themselves.’”8 enced the first resurrection—in contrast to the second
This does not seem to do justice to the biblical text but resurrection—which protects them against the second
superimposes on it a theological meaning that is not death and entitles them to be priests of God and Jesus
inherent in it. and “reign with Him for a thousand years.” (Rev 20:8)
Are living saints excluded—that is, those who did not
The Context die at the Second Coming? Paul speaks about such a
Revelation 19:21 ends with all the supporters of group in 1 Thessalonians 4:13–17. But it may even be
the satanic trinity dead at Jesus’ second coming. One hinted at in Revelation, as Mealy points out, namely by
scholar, understanding Revelation 19b as referring the “carefully chosen expression ‘they lived’ (ἔζησαν),

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 which can either mean ‘they came to life’, or simply resurrection of Lazarus takes place. Anastasis typically
‘they lived’”13 (Rev 20:4) and did not die. describes the physical resurrection of Jesus, believ-
So the context suggests that all ungodly will per- ers, and unbelievers. The only text in which anastasis
ish at the Second Coming. They are not alive during might be understood metaphorically is Romans 6:5.
the Millennium. But there is a first resurrection at the But even this is disputed. While Kruse has in mind
beginning of the Millennium, which means that it is the believers’ “resurrection life now,”16 the trend in
associated with Christ’s second coming. Those partic- scholarship seems to opt for a future physical resurrec-
ipating in the first resurrection will reign with Christ tion. Bruce, Dunn, Matera, and Schreiner talk about
for a thousand years (Rev 4, 5b, 6). the future resurrection.17 Moo states, “But, while the
In the middle of his depiction of the righteous spiritual effects of resurrection are felt now, we must
and their fate (Rev 20:5a), John performs a mental not commit the mistake of some in the early church
leap to the lost before returning to the redeemed at (cf. 2 Tim. 2:18) and spiritualize the resurrection.”18
the end of verse 5. The others, namely the lost who Thus the term “resurrection” (anastasis) in Reve-
died and did not come to life during the Millennium, lation 20:5–6 does not easily lend itself to be spiritual-
will be raised at the end of the Millennium. Beginning ized. In addition, two different physical resurrections
with verse 7, the focus is on these resurrected people appear elsewhere in the Johannine writings and
and on Satan. Revelation 20:13 explicitly mentions support a literal understanding of the first and second
their resurrection. resurrections. According to John 5:38–39, Jesus an-
In this situation, it is hardly possible to speak nounced two different future resurrections: “Do not
about a spiritual resurrection. A spiritual resurrection marvel at this; for an hour is coming, in which all who
would imply that people are alive physically but would are in the tombs will hear His voice, and will come
give their life a new direction spiritually. This is not forth; those who did the good deeds to a resurrec-
the case here. The believers had passed away sometime tion of life, those who committed the evil deeds to a
in the past and had been called back to life in the first resurrection of judgment.” This is affirmed in Acts
resurrection. Therefore, their resurrection must be a 24:15 when Paul states that he has “hope in God,
physical resurrection. The same is true for those who which these men cherish themselves, that there shall
did not accept God’s gift of salvation. certainly be a resurrection of both the righteous and
the wicked.” Jesus’s resurrection theology is reflected
The Term ezēsan in the Gospel of John, in Paul, and in the Apocalypse,
Although these deliberations should clarify the “the Revelation of Jesus Christ” (Rev 1:1).19
issue, two points need to be made. The first is the term
“they came to life” (ezēsan) in verses 4 and 5. The very Summary
same term in the very same form (aorist indicative The interpretation of the two usages of “resur-
active third person plural) is being used for both rection” in Revelation 20:5–6, though widely dis-
those saved and those raised after the Millennium to cussed and often understood as two different types of
encounter the second death: the martyrs came to life; resurrections—a spiritual one and a physical one—is
the human opponents of God did not come to life until being clarified through the immediate context as well
after the thousand years. John intends a clear paral- as through a study of the terminology in this passage.
lelism, contrasting the two groups against each other. “Resurrection” in Revelation 20:5–6 should be un-
This contrast is lost as soon as a spiritual resurrection derstood in the same way. Preconceived possibilities
is compared to a physical resurrection. While the to interpret the Millennium should not be allowed to
meaning of a word may change, depending on context, control the text.
“in this case the two usages of ἔζησαν occur together,”
writes Erickson, “and nothing in the context suggests The Nature of the Millennium
any shift in meaning. Consequently, what we have here
are two resurrections of the same type, involving two Reigning and Judging
different groups at an interval of a thousand years.”14 This brings us to the last question, the nature
of the Millennium. We have already touched on this
The Term anastasis and Its Usage in issue. The data point out that the Millennium is a time
the New Testament in which the redeemed will reign with Christ and
The word for “resurrection” employed in Rev- participate in a judgment process (Rev 20:4–6). Those
elation 20:5–6 is the term anastasis. In Revelation who have supported the satanic trinity and opposed
it is used only twice, although resurrection is also God are dead (Rev 19:17–21). Satan is bound in the
described with other terminology.15 Anastasis occurs abyss. As one scholar concludes, “Satan has been
forty-two times in the New Testament, mostly in the reduced to a state of complete impotence, and has no
Gospels, Acts, and 1 Corinthians, where the chap- power whatever to deceive the nations even within the
ter on resurrection is found. The term is rendered prison, if that were possible.”20
“rise”/“rising” in Luke 2:34 or “resurrection” in the
other cases. It is used by Jesus to describe Himself as By the time the readers have reached 20.3,
the Resurrection and Life. In this context the physical they will be in a position to know that Satan

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 and all the unrepentant are gone from the arrangement of Revelation. We have argued that the
earth (presumably all demonic spirits as eschatological part of Revelation is generally chrono-
well, although this idea must be supplied logically arranged but contains flashbacks (e.g., Rev
by reading Isaiah from Revelation’s point of 17:10), parenthetical statements (Rev 20:5b), and short
view). They are trapped in the nether world parallel accounts (Rev 20:7–10; 11–15). In addition,
for “many days”’ (Isa 24.22), together await- Revelation 19:7 talks about the wedding of the Lamb
ing the divine summons for judgment. That and the preparation of His bride. Revelation 21:2,
is, all wicked forces have been overcome and 9–10 mentions the bride again but portrays her as a
banished from the earth.21 bride-city, the holy city, the new Jerusalem.25 What
John has in mind from Revelation 19 onward when he
While during the world’s history the boundaries talks about the city is the New Jerusalem and the peo-
between the righteous and the unrighteous may often ple of God. The great city, Babylon, the counterpart of
have appeared blurred, Revelation makes it very clear the holy city, was destroyed in Revelation 18. The only
that in the last conflict before Christ’s second advent surviving city is the bride-city. This is also the city of
only two groups of people exist: those who follow Revelation 20:9.26
the Lamb and those who worship the dragon, the So we have a proleptic description of the descent
sea beast, or its image. One group suffers the seven of the New Jerusalem on earth in Revelation 20:9. This
plagues and ends up dead at Christ’s second coming; would also mean that only after the Millennium are
the other group is not affected by the plagues and the people of God on earth again. During the Millen-
reigns with Christ. nium they are in heaven.
This scenario eliminates the option for humani- A parallel account may be found in Revelation 7,
ty to have a second chance. The righteous are finally supporting this conclusion. The sixth seal ends with
saved and the unrighteous are lost. It also makes im- Christ’s second coming, the Day of the Lord. Reve-
possible any mission outreach or evangelization effort lation 6:15–16 seems to suggest that the unrighteous
during the Millennium. If none of the unrepentant are will die. The question of who will be able to stand
still alive and therefore able to change sides, mission is remains (Rev 6:17). This question is answered by the
redundant. expansion of the sixth seal in Revelation 7. Those who
do survive the Second Coming are the 144,000 and
No Golden Age on Earth the great multitude. The 144,000 are found on earth
But where are the followers of Christ? Typically, while the great multitude is found in heaven. We
the Millennium is painted as a golden age on earth have argued that this is the same group.27 They stand
before the throne of the universe (Rev 7:9,
15) with the angels (Rev 7:11) and serve
“The Millennium is not described in terms of world evangelism or God in His temple, obviously as priests.
This coincides with the priestly role of
a period of ease and peace for the children of God. It is, however, the people of God in Revelation 20:6. The
throne of God is in heaven, as the begin-
depicted at a time in which the faithful will serve as priests, reign ning of the seal vision points out (Rev
4:2). The temple is where God’s throne is.
with Christ, and be invovled in the millennial judgment process.” It is the heavenly sanctuary. There are the
redeemed. The rest of chapter 7—although
similar to Revelation 21 and 22b—seems
with Christ reigning in peace over its inhabitants. to describe the time of the Millennium without
Revelation 20 does not directly address the question mentioning it by name. Unmistakably, the saints are
of where the believers are during the thousand years, in heaven and not on earth. The eighth seal with the
but it mentions the attack of “the camp of the saints silence in heaven (Rev 8:1) may point to the executive
and the beloved city” (Rev 20:9) by the resurrected judgment at the end of the Millennium and to the new
enemies of God and Christ. These are humans who at creation.28
this time have experienced the second resurrection.
The people of God, on the other hand, are depict- Summary
ed as the camp and city. The conjunction “and” (kai) The Millennium is not described in terms of
should be understood epexegetically—that the camp is world evangelism or a period of ease and peace for
or represents the city.22 It is an allusion to “Jerusalem the children of God. It is, however, depicted at a time
and its special status in the sight of God.”23 Jerusalem/ in which the faithful will serve as priests,29 reign with
Mount Zion is considered beloved in the Old Testa- Christ, and be involved in the millennial judgment
ment (Jer 12:7; Pss 78:68; 87:2). process. Satan is bound in the abyss,30 the other evil
Aune, however, suggests that the beloved city powers are destroyed, the opponents of God and
cannot be New Jerusalem because it will come His people are dead, and the believers are in heaven.
from heaven only in Revelation 21.24 However, such Earth is not inhabited at this time. At its end, the final
an argument would require a strict chronological showdown will happen, followed by the execution of

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 the verdict and the establishment of a new heaven and dreaded or postponed for as long as possible; it is a
new earth. daily blessing that gives meaning to life.
6. It helps the redeemed understand why God
The Relevance of the Understanding of cannot save all their loved ones. But God will comfort
the Millennium Today them over their losses and “will wipe away every tear
Why discuss the Millennium? Why is it relevant from their eyes” (Rev 7:17; 21:4).
for the present generation to understand from a bibli- 7. It keeps people from having a distorted under-
cal perspective what the Millennium is all about? Here standing of God. First, there is no partiality in God.
are some thoughts. The teaching of the Millennium is All humans are equal before Him, are saved in the
important for us because: same way, if they accept God’s grace and live their lives
1. It has to do with Jesus31 and His reign, in which with Him. God is not a tyrant who punishes forever
the redeemed will participate. As King of Kings and in hell those who have made a decision against Him.
Lord of Lords, Jesus is involved in the final judgment, God is love, fair and just, and deserves trust, love, and
and obviously it is He who is seated on the “great loyalty.
white throne . . . from whose presence earth and
heaven fled away” (Rev 20:11). As Creator and Savior Conclusion
He is also the Judge—omniscient, omnipresent, and The Millennium, with the imprisonment of
omnipotent. He is not only “sweet Jesus” but also the Satan, preceded by the death of the unrighteous,
Lord of the universe. He loves humankind as a whole and positively filled with the priestly and kingly rule
as well as each individual person. of the saints, clearly follows the Second Coming
2. It has to do with humanity’s deep longing for and does not precede it. Therefore, a premillennial
justice in a world where injustice seems to triumph approach best matches the biblical data. There is no
and actually gains victory so frequently. It also has need to spiritualize the first, second, or both resur-
to do with humanity’s longing for the end of all rections mentioned in Revelation 20. They are phys-
evil. “Without God, human beings have a virtually ical resurrections—the resurrection of the believers
limitless capacity for destructiveness and self-decep- at the Second Coming and the second resurrection at
tion.”32 But God will intervene for His children and the end of the Millennium. There is also a real judg-
reward people with what they deserve. Therefore, the ment, and a verdict, taking place in heaven during
judgment process will bring about a deeper under- the Millennium.
standing of the love, holiness, and justice of God and The Millennium is not a period of peace on earth
the ugliness of sin. It will also vindicate God’s own but of God’s final judgment—a judgment, however,
character. that does not affect God’s true children directly. It
3. It is necessary for the completion of the plan of establishes justice and ushers in the kingdom of glory.
salvation. God will bring about a close to the present Those whose names are written in the book of life
evil age in such a way that sin will no longer and never (Rev 20:12) do not need to be afraid but can rejoice
again lift up its head to harm God’s creation. The re- that with the Millennium the
deemed will then appreciate to an even greater extent eon of this world will come to
the gifts of salvation and eternal communion with an end and the new eon will
God and will praise Him throughout eternity. take over completely—eter-
4. It informs people that there is no automatism nal and unsurpassable in the
by which humanity gets better and individuals are presence of God.
saved. There is no universalism in the sense that all
will, in the end, find themselves in the kingdom of Ekkehardt Mueller is
God. One scholar writes: Associate Director of the
Biblical Research Institute
We are tempted to imagine that time will
cure the problem of human sin in a way
that even the preaching of the cross has 1
For a critique of classical dispensational premillennialism,
never promised to do. But time is ultimately see, e.g., Grenz, 94—121.
2
See, e.g., Richard M. Davidson, Typology in Scripture: A
nothing but a proof of the human character.
Study of Hermenteutical τὐπος Structures, Andrews Univer-
What realistic grounds has anyone for the sity Seminary Doctoral Dissertation Series, vol. 2 (Berrien
confidence that he or she (or anyone else) Springs, MI: Andrews University Press, 1981).
will love God in the next life, if they have 3
See George Eldon Ladd in The Meaning of the Millennium:
hated him in this?33 Four Views, ed. Robert G. Clouse (Downers Grove, IL: In-
terVarsity, 1977), 26–27. He shows through biblical examples
We need to listen to God, try to understand Him, that “the OT is reinterpreted in light of the Christ event”
(21), “the ‘literal hermeneutic’ does not work” (23), and “the
and make a decision for Him. OT is interpreted by the NT” (27). See also Hans K. LaRon-
5. It tells humans not to postpone their deci- delle, The Israel of God in Prophecy: Principles of Prophetic
sion for God. There is no second chance beyond this Interpretation (Berrien Springs, MI: Andrews University
present life. To follow Christ is not something to be Press, 1983).

Reflections 55, July 2016 5 adventistbiblicalresearch.org

 4
Ibid., 25 states: “Paul avoids calling the church Israel, un- 16
Colin G. Kruse, Paul’s Letter to the Romans, The Pillar New
less it be in Gal. 6:16, but this is a much disputed verse. It is Testament Commentary (Grand Rapids, MI: Eerdmans,
true however, that he applies prophecies to the church which 1991), 262.
in their OT setting belong to literal Israel; he calls the church 17
F. F. Bruce, Romans, Tyndale New Testament Commentar-
the sons, the seeds of Abraham. He calls believers the true ies, rev. ed. (Grand Rapids, MI: Eerdmans, 1989), 130; James
circumcision. It is difficult therefore to avoid the conclusion D. G. Dunn, Romans 1–8, Word Biblical Commentary 38A
that Paul sees the church as spiritual Israel.” (Dallas, TX: Word, 1988), 318; Frank J. Matera, Romans,
5
Ibid., 26; Millard J. Erickson, Contemporary Options in Paideia Commentaries on the New Testament (Grand Rap-
Eschatology: A Study of the Millennium (Grand Rapids, MI: ids, MI: Baker Academic, 2010), 160; Thomas R. Schreiner,
Baker, 1977), 103. Hans Bietenhard, Das tausendjährige Romans, Baker Exegetical Commentary on the New Testa-
Reich: Eine biblisch-theologische Studien (Zürich: Zwingli ment (Grand Rapids, MI: Baker, 1998), 312.
Verlag, 1955), 125–126, suggests that Israel and Gentile 18
Douglas J. Moo, The Epistle to the Romans, The New
Christians form the church. He rejects the idea that Israel International Commentary on the New Testament (Grand
will be the missionary to the world during the Millennium. Rapids, MI: Eerdmans, 1996), 371.
The church consisting of Jewish and Gentile Christians is the 19
John Sweet, Revelation, New Testament Commentaries (Phil-
light for the nations. Promises given to God’s people in the adelphia, PA: Trinity Press, 1990), 289, notes that “most Jews
Old Testament begin to be fulfilled for the entire church of followed the Pharisees in believing in a general resurrection
the new covenant. (121–124). followed by a second death, the final exclusion of the wicked
6
For Sung Wook Chung, “Toward the Reformed and Cove- from the Age to Come . . . , and the idea of two resurrections is
nantal Theology or Premillennialism: A Proposal,” in A Case peculiar to John. The first is a foretaste and guarantee, for the
for Historic Premillennialism: An Alternative to “Left Behind” deserving, of the eternal priestly reign (224f).”
Eschatology, eds. C. L. Blomberg and S. W. Chung (Grand 20
Mealy, 98.
Rapids, MI: Baker Academic, 2009), xix, “amillennialism is a 21
Ibid., 101.
gnostic reading of Revelation 20:1–6.” 22
See Smalley, 514. He also states, “Together, the two images
7
Donald Fairbarn, “Contemporary Millennial/Tribulational of ‘camp’ and ‘city’ speak of God’s people as both on the
Debates: Whose Side was the Early Church On?” in A Case move and as arriving at their destination . . . ” (514). Cf.
for Historic Premillennialism: An Alternative to “Left Behind” Osborne, 714; Kistemaker, 543; Beale, 1027.
Eschatology, eds. C. L. Blomberg and S. W. Chung (Grand 23
Ibid.
Rapids, MI: Baker Academic, 2009), 116. 24
Aune, 1098–1099. Koester, Revelation, 790, holds that “the
8
Ibid., 117. The quote is taken from Augustine’s City of God worshipping community is the harbinger of the holy city,
20.9 (Bettenson, 916; NPNF1 2:430). New Jerusalem, where God’s reign will be fully and finally
9
J. Webb Mealy, After the Thousand Years: Resurrection and manifested (21:2).”
Judgment in Revelation 20 (Sheffield: JSOT Press, 1992), 122. 25
Beale, 1027, states, “Instead of ‘beloved city’ the Bohairic
10
Ladd, 264, states: “The promise of reigning with Christ as version reads here ‘new city’ and the Ethiopic ‘holy city,’ both
king is repeated in 5:9–10, and it is addressed to all the saints early attempts to identify the city here with the ‘holy city’ in
. . .” He also refers to Daniel 7:9 which mentions, in addition the new heavens and earth in 21:2. This is consistent with
to the throne of God, multiple thrones, and verse 27 which the above discussion, which implies that the ‘city’ of perse-
talks about the reign of the people of God. cuted saints of 20:9 is the inauguration of the new creation
11
See Stephen S. Smalley, The Revelation to John: A Commen- that is composed of the community of faith and that finds its
tary on the Greek Text of the Apocalypse (Downers Grove, consummation in 21:2ff.”
IL: InterVarsity, 2005), 516. Simon J. Kistemaker, Revelation,
26
Cf. G. R. Beasley-Murray, Revelation, The New Century
New Testament Commentary (Grand Rapids, MI: Baker, Bible Commentary (Grand Rapids, MI: Eerdmans, 1983),
2011), 544–545, suggests “God judges the human race 315–318.
through his Son.” Francis D. Nichol, ed., The Seventh-day
27
See Ekkehardt Mueller, “Who Are the 144,000 and the
Adventist Bible Commentary (Washington, DC: Review and Great Multitude?” in Interpreting Scripture: Bible Questions
Herald, 1957), 7:883, states, “Here it is doubtless Christ and Answers, Biblical Research Institute Studies, vol. 2, ed.
who leads out . . . .” Brian K. Blount, Revelation, The New Gerhard Pfandl (Silver Spring, MD: Biblical Research Insti-
Testament Library (Louisville, KY: Westminster John Knox, tute, 2010), 433–437.
2009), 372, however, speaks about “God Almighty,” and
28
See Ekkehardt Mueller, Der Erste und der Letzte: Studien
Ladd, 271, mentions that usually in Revelation “it is God zum Buch der Offenbarung, Series: Adventistica Forschungen
who sits on the throne (5:1, 7, 13).” David E. Aune, Revela- zur Geschichte und Theologie der Siebenten-Tags-Adventis-
tion 17–22, Word Biblical Commentary 52C (Nashville, TN: ten, vol. 11 (Frankfurt: Peter Lang, 2011), 170–172.
29
This may include having access to God (Patterson,
Thomas Nelson, 1998), 1101, thinks about God, but declares
354–355) and worshipping God (Osborne, 709).
that “the absence of any mention of the Lamb in this judg- 30
In Genesis 1:2 the Greek term abyssos is associated with
ment scene is striking.”
the condition of the earth as formless and void. The Hebrew
12
See this dual witness as discussed in Ekkehardt Mueller, terms describing this emptiness appear again in Jeremiah
“The Two Witnesses of Revelation 11,” Journal of the Adven- 4:23. The subsequent verses describe an empty earth in
tist Theological Society, 13/2 (2002): 30–45. which humans and birds have disappeared.
13
Mealy, 112. 31
Cf. Smalley, 516.
14
Millard J. Erickson, Christian Theology., 2nd ed. (Grand 32
Mealy, 247. He points to “such realities as the Third
Rapids, MI: Baker, 1998), 1217. Reich, Hiroshima and Nagasaki, apartheid, Uganda under
15
E.g., the self-description of Jesus in Revelation 1:18 as “the Idi Amin, the Khmer Rouge, the so-called ‘Falklands War’,
living One; and I was dead, and behold, I am alive forever- Tiananmen Square and the war with Iraq” (247). In the
more, and I have the keys of death and of Hades“ or the two meantime, he could add many other atrocities humans are
witnesses that were killed (Rev 11:7) and into whom “the capable of.
breath of life from God came” (Rev 11:13). 33
Ibid.

Reflections 55, July 2016 6 adventistbiblicalresearch.org

 Open or Closed Communion?
By Clinton Wahlen

F
rom time to time questions have arisen as in 1971 is no clearer. On p. 118, under “Who May
to why Seventh-day Adventists have an Participate,” it again quotes The Desire of Ages, p. 656,
open communion service, meaning that followed by a further quotation from the same page
all who have committed their lives to Jesus under “Every Member Should Attend.”7 Only in 1990
Christ may participate and that “children is the point clarified that the Seventh-day Adventist
learn the significance of the service by observing Church practices open communion with children en-
others participating.”1 Some who argue that the couraged to observe but not participate until they are
communion service should be closed, whereby only baptized: “Who May Participate. —The Seventh-day
members of the Seventh-day Adventist Church Adventist Church practices open Communion.
may participate, appeal primarily to our historical All who have committed their lives to the Saviour
practice and to 1 Corinthians 11:17-34. I will address may participate. Children learn the significance of
these two issues in turn. the service by observing others participate. After
receiving formal instruction in baptismal classes and
Historical Practice of Seventh-day Adventists making their commitment to Jesus in baptism, they
As with our understanding of Daniel and Reve- are thereby prepared to partake in the service them-
lation, healthful living, the Godhead, etc., it appears selves.”8
that the Seventh-day Adventist understanding of this
In checking the statements of fundamental beliefs
subject has developed over time. In our early years, from 1931 to 1979, the communion service is not
Seventh-day Adventists did indeed celebrate a closed mentioned at all. However, when the revised state-
communion. ment of fundamental beliefs was voted at the 1980
In an influential article of 1873, G. I. Butler GC session, No. 15, “The Lord’s Supper,” was added; it
contended that the communion service should only includes the affirmation that “the communion service
be open to Seventh-day Adventist members. He based is open to all believing Christians.”9 Elder Neal C.
this conclusion on the absence of Judas from the Last Wilson, General Conference President, asked for an
Supper and several Bible passages (1 Cor 10:15-21; expression from the body of delegates to the Gener-
11:17-34; 2 Cor 6:14).2 He reiterated this position in al Conference Session as to whether the wording as
1886 and 1908.3 However, it may be that this practice to who may participate in the Lord’s Supper should
was not universal. According to W. H. Littlejohn, be “baptized Christians” (the originally-proposed
“Generally speaking, Seventh-day Adventists are close wording) or “believing Christians” (wording suggested
communion [sic] in principle. It is customary, there- from the floor). The minutes show that most of the
fore, to invite those only to partake of the communion delegation preferred the wording “believing Chris-
who are members in good and regular standing in tians.”10 Prior discussions at the General Conference
Seventh-day Adventist churches.”4 This statement sug- Session a week earlier make clear that the wording
gests that there may have been some variation among “baptized Christians” was suggested in order to ex-
Adventists even in this early period. clude unbaptized children of Adventist members from
By the time the first edition of the Church participating, not in order to exclude Christians from
Manual was published in 1932, it is possible that the other faiths.11 Clearly, by 1980, open communion was
practice of closed communion was no longer main- the accepted practice of the Seventh-day Adventist
tained. While it indicates that the communion service Church worldwide.
“should be attended by all church members” and that From my own experience, the discussions at the
no church members should remain away from the 1980 General Conference Session and the wording
service,5 it then quotes The Desire of Ages, p. 656 under clarification made in the 1990 edition of the Church
the heading “None to Be Excluded”: “There may come Manual reflect the accepted practice of open com-
into the company persons who are not in heart ser- munion in the Adventist Church of North America
vants of truth and holiness, but who may wish to take at least as early as the 1970s. My colleague, Gerhard
part in the service. They should not be forbidden.” The Pfandl, indicated to me that this was also the practice
next paragraph reinforces the first point, under the in Europe and Australia.12 Furthermore, it seems
heading “Every Member Should Attend,” by a further probable that open communion began to be widely
quote from the same page.6 However, it is also possible practiced already by the early decades of the twen-
that this quotation of Ellen White was understood at tieth century, based on Ellen White’s statements in
the time as referring only to church members, since The Desire of Ages first published in 1898. Certainly
they are referred throughout this context, both before the book quickly influenced Adventist views on
and after the quotation.  other subjects, such as the eternal deity of Christ,
The edition of the Church Manual published so it would not be surprising if open communion

Reflections 55, July 2016 7 adventistbiblicalresearch.org

 began to be practiced in Adventist churches very Church generally practiced closed communion, after
soon after its publication. The earliest confirmation Ellen White’s publication in 1898 of The Desire of
I have found that this Ellen White statement was Ages with its clear explanation of the Last Supper as
understood to teach open communion is in the book the basis for the practice of communion, Adventists
Evangelism, published in 1946: moved to an open communion in which “all believ-
  ing Christians” may participate. The Bible encourag-
Not Close Communion—Christ’s example es Christians to examine themselves as to their own
forbids exclusiveness at the Lord’s supper. It preparedness for participating in the communion
is true that open sin excludes the guilty. This service. Since we cannot read the heart, the church
the Holy Spirit plainly teaches. But beyond is only to exclude those who are living in open sin.
this none are to pass judgment. God has In view of the fact that the preparatory service of
not left it with men to say who shall present foot washing symbolical-
themselves on these occasions. For who can ly represents a renewal of
read the heart? Who can distinguish the the covenant made at one’s
tares from the wheat?—The Desire of Ages, baptism, children should not
656 (1898). be invited to participate in
the communion service until
There may come in among you those who after they are baptized.
are not in heart united with truth and holi-
ness, but who may wish to take part in these Clinton Wahlen is Associate
services. Forbid them not.—Manuscript 47, Director of the Biblical
1897.13 Research Institute

Interpretation of 1 Corinthians 11:17-34

Regarding the exegesis of 1 Corinthians 11, Paul
1
Seventh-day Adventist Church Manual, 19th ed. (Secretar-
gives no indication that the church is charged with iat, General Conference of Seventh-day Adventists, printed
in Nampa, ID: Pacific Press, 2016), 126.
examining whether participants have made adequate 2
G. I. Butler, “Open and Close Communion,” Advent Review
spiritual preparation for partaking of the Lord’s and Sabbath Herald, May 27, 1873, pp. 185, 186 (reprinted:
Supper. Rather, each person is to examine himself ibid, Dec. 9, 1880, pp. 369-371).
(or herself—the term anthrōpos is inclusive of both 3
See G. I. Butler, “Sundry Questions and Answers,” Advent
genders) before coming to the service (v. 28; see also Review and Sabbath Herald, Feb. 2, 1886, p. 74, col. 1; idem,
2 Cor 13:5). In addition, the ordinance of humility “What Is It to Be a Seventh-day Adventist?” Advent Review
is to assist with the necessary spiritual preparation and Sabbath Herald, Oct. 1, 1908, pp. 7, 8.
(John 13:1-17). Just as in the law of Moses in which
4
W. H. Littlejohn, “The Church Manual,” Advent Review and
often the Lord was entrusted with executing judg- Sabbath Herald, Aug. 28, 1883, p. 554, col. 2.
5
Church Manual, [1st ed.] (General Conference of Sev-
ment when there were no witnesses,14 so also here
enth-day Adventists, 1932), 159.
(vv. 30, 32). Only the Lord can read the heart (1 6
Ibid., 159, 160.
Sam 16:7). We are not to judge or condemn in such 7
Seventh-day Adventist Church Manual, [10th ed.] (General
matters (Luke 6:37). The exception, as indicated by Conference of Seventh-day Adventists, 1971), 159. Similar
Ellen White, is “open sin.”15 Children who are not yet treatments are found in the editions of 1976 (pp. 122, 123),
baptized should not participate in the Lord’s Supper, 1981 (pp. 118, 119), and 1986 (pp. 80, 81).
because the ordinance of humility or foot washing is 8
Seventh-day Adventist Church Manual, [14th ed.] (General
predicated on a prior baptism by immersion (John Conference of Seventh-day Adventists, 1990), 80, 81,
13:10).16 
9
Seventh-day Adventist Yearbook (Washington, D.C.: Office
of Archives and Statistics, General Conference of Sev-
The statement in Fundamental Belief No. 16,
enth-day Adventists, 1981), 6.
that “the communion service is open to all believ- 10
General Conference Bulletin No. 9, in Adventist Re-
ing Christians,”17 is in harmony with these passages view, May 1, 1980, p. 21.
of Scripture and the statement by Ellen White. The 11
General Conference Bulletin No. 6, in Adventist Re-
word believing clearly means more than simply view, April 24, 1980, p. 29.
“professed” or else the word would not be needed 12
Private communication, July 22, 2016.
because “Christians” by definition profess faith in 13
Ellen G. White, Evangelism (Washington, D.C.: Review
Christ. It implies an ongoing and active connection and Herald, 1946), 277 (emphasis original).
with Christ that would exclude open sin. If a person
14
See, e.g., the case of something damaged or of suspected
is engaging in open sin, then he or she is not really theft and the required vow before the Lord (Exod 22:10, 11)
and the case of suspected adultery with the required trial by
“believing” in the biblical sense of faith that evidenc-
ordeal (Num 5:11-28).
es its genuineness by obedience (John 14:15; 1 Cor 15
Ellen G. White, The Desire of Ages (Mountain View, CA:
7:19; Gal 5:6; 1 John 5:2-4). Pacific Press, 1940), 653; cf. 1 Cor 5:11.
16
Further, see Robert M. Johnston, “Unbaptized children
Conclusion and Communion,” Ministry 79/6 (June 2007), 15.
While up to the 1880s the Seventh-day Adventist 17
Church Manual (2015), 167, 168.

Reflections 55, July 2016 8 adventistbiblicalresearch.org

 Lessons from Daniel 8
By Ekkehardt Mueller

S
o far we have encountered two long-term represents the empire Medo-Persia
prophecies in the book of Daniel, cover- (see the bear that is raised up on one
ing world history from the time of Daniel side in Daniel 7). This empire expands
until the coming of the future kingdom of toward the west, north, and south,
God (Dan 2, 7). In Daniel 8 an overview conquering other powers. Reaching
of world history is provided again with additional the Aegean Sea it attempts to enter
details. Europe.
vs. 5–8, 21–22 The he-goat represents Greece, and the
I. Structure of Daniel 8 first horn is Alexander the Great. With
• Prologue (v. 1) tremendous speed (“without touching
• Vision (vs. 2–14) the ground”) he comes from the west
• Ram, goat, and little horn (earthly and defeats the Medes and Persians
dimension—vs. 3–9) (compare with the leopard with four
• Little horn (heavenly dimension—vs. 10–12) wings in Daniel 7). However, in 323
• Audition (vs. 13–14), including a time element BC, at the age of thirty-three and at
• Interpretation (vs. 15–26) the peak of his power and success,
• Call to interpret the vision (vs. 15–16) Alexander died. His generals divided
• Daniel‘s reaction (vs. 17–18), including a short the empire among themselves (see the
interpretation (v. 17b) four heads of the leopard). The four
• Second and more extensive interpretation (vs. kings were Ptolemy, Cassander, Lysim-
19–26) achus, and Seleucus.
• Epilogue (v. 27)
3. The Little Horn
II. Survey of Daniel 8 a. Information about the Little Horn
1. Time Frame vs. 9–12, (1) It comes out of one of the winds.
While Daniel receives his vision during the time 23–25 (2) In spite of small beginnings, it grows
of the Babylonian Empire, the vision itself begins with exceedingly great.
the Medo-Persian Empire, unlike Daniel 2 and 7. (3) It grows toward the south, the east, and
The vision extends to the time of the end (Dan the beautiful land.
8:17, 19, 26). Therefore, it parallels Daniel 2 and 7. (4) It grows to the host of heaven.
This is important for its interpretation.   (5) It throws some of the host of heaven
and the stars to the earth and tramples
2. Distinctive Features on them.
• Instead of five powers, only three are mentioned. (6) It grows up to the Prince of the host.
• However, two are stated by name and at a time (7) It takes the daily from Him.
when they had not yet played their role as world (8) It overthrows His sanctuary.
empires. The Bible is the Word of God. Its (9) It casts the truth to the ground.
predictions are fulfilled. (10) It is broken without human hand.
• In Daniel 8 the sanctuary is stressed, while in
Daniel 7 the saints are emphasized. b. Parallels with the Little Horn of
• The animals of Daniel 8 are sacrificial animals, Daniel 7
while those of Daniel 7 are predators. With this • The enormous growth (v. 2)
feature the sanctuary is emphasized again. • War against the saints (vs. 4–5)
• Blasphemy (vs. 6–8)
III. The Discussion of Daniel 8 • Suppression of truth (v. 9)
1. Prologue • Its destruction (v. 10)
vs. 1–2 Toward the end of Babylonian rule,
Daniel receives another vision. In c. Differences between the Two Little
this vision Babylon is no longer Horns
mentioned—obviously because it is The little horn of Daniel 8 appears after
about to be defeated. Greece, not after Rome as does the little horn
of Daniel 7. Additionally, the little horn of
2. Ram and He-Goat Daniel 8 comes out of one of the winds, not
vs. 3–4, 20 The ram with the two different horns out of a beast.

Reflections 55, July 2016 9 adventistbiblicalresearch.org

 d. Interpretation vs. 13­–14, 26 The entire vision, which begins in
(1) The Hebrew grammar in Daniel 8:8b–9 Medo-Persian time (vs. 2–3) and lasts
supports the coming of the little horn till the end, includes 2,300 evenings
out of one of the points of the compass. and mornings. These 2,300 evenings
(2) This little horn power becomes a new and mornings are 2,300 years. Daniel
world empire. The wording of the little does not receive further information
horn in Daniel 7 and 8 is not identical and therefore does not understand the
(see also Aramaic versus Hebrew). The time element. After the 2,300 years the
“horn from littleness” in Daniel 8 rep- heavenly sanctuary will be cleansed.
resents both the pagan and the papal From verse 10 onward the chapter deals
Rome. Verse 9 dealing with its earthly with the heavenly dimension. Also,
dimension points more to the pagan after AD 70 the earthly sanctuary no
Rome, while the heavenly dimension of longer existed. The cleansing of the
verses 10–14 refers to the papal Rome. heavenly sanctuary corresponds with
(3) The beautiful land is most likely Pal- the Day of Atonement of the earthly
estine. Rome conquered it as well as sanctuary (verbal and thematic parallels
Egypt in the south and Syria in the east, between Daniel 8 and Leviticus 16).
becoming the new world empire. The sanctuary and God’s people are
(4) According to the interpretation provid- finally freed from sin; at the same time
ed in verse 24, the host of heaven is the the Day of Atonement is a period of
true people of God. Stars may point to judgment (see Lev 16 and Dan 7). After
their leaders and teachers (Dan 12:3). the end of the 2,300 years begins the
(5) The people of God are being persecut- second phase of Jesus’ ministry as our
ed (see the persecutions of Christians High Priest in the heavenly sanctuary.
through the Roman Empire and later After its completion He will come
the Inquisition of the Roman Church). again and erect His kingdom of glory.
(6) The Prince of the host of God is Jesus However, based on Daniel 8 we are
Christ. The little horn rebels against not able to date the 2300 years. Daniel
Him. Rome crucified Jesus. In the 9 will furnish more information. In
Roman Church the preeminence and any case: We live in the last time of
supremacy of Jesus is limited (due to earth’s history, and Jesus is involved in a
the worship of Mary and the supposed special ministry on our behalf. Soon he
intercession of the saints). will come again. We want to be ready.
(7) In the Old Testament sanctuary system
there existed a daily ministry and a 5. Daniel’s Reaction
yearly ministry. This dual ministry is a V. 27 Although Daniel did not completely
type and foreshadowing of the daily and understand what was revealed to him,
“yearly” ministry of Jesus as our High nevertheless he transmitted it faithfully.
Priest in the heavenly sanctuary. The God again has allows humans to look
daily ministry of Jesus is being under- behind the scenes. His Word is being
mined through additional mediators fulfilled exactly.
that the Bible does not know, such as the
saints, Mary, priests, and the pope. It is IV. Application
undermined through unbiblical doc- • Among other things, Daniel 8 is dealing with
trines, such as the confession of sins to truth. What is truth? In the New Testament it is
a priest and absolution granted by him, Scripture and the teaching contained in it (John
the mass as a non-bloody sacrifice, etc. 17:17). It is also Jesus (John 14:6). To be in the truth
(8) The heavenly sanctuary, Christ’s minis- means to be in Jesus and agree with His Word and
try there, and God’s authority are nega- His teachings. This truth is being attacked today.
tively affected through papal Rome. Many people are not interested in God. They
(9) False teachings are introduced. Scrip- fabricate their own theories and religions, but are
ture is supplemented and sometimes, if without orientation because they have become their
not oftentimes, eclipsed by the authori- own yardsticks. But true Christians have a sure
ty of tradition. foundation and grow in Christ.
(10) In Daniel 2 the stone comes without • The sanctuary has to do with God’s presence
involvement of human hands and de- among His people. It is also the place from which
stroys all powers. So also the little horn judgment and salvation come. God does not
will be destroyed. allow for His plan of salvation to be destroyed,
nor does He permit that His way of obtaining
4. The Time Element salvation be replaced by another system. It is

Reflections 55, July 2016 10 adventistbiblicalresearch.org

 still best to follow Him instead of a man-made when error increases and various kinds of problems
system. become insurmountable, we look forward to
• While we live in the last period of earth history Christ’s second coming and prepare for it.

O
n the eve of five centu- merely an offended deity, but represents
ries since Martin Luther the entire universe. This is “a universe that
circulated his 95 Theses can have peace and safety only when moral
in Wittenberg comes this guidelines are respected and followed”
thoughtful, and at times (41). Thus God acts for the benefit of the
even provocative, book on the meaning entire universe in order to establish order,
and relevance of the Protestant Reforma- stability, and security.
tion for Seventh-day Adventists. While It makes sense then that Miller, a
author Nicholas P. Miller certainly draws religious historian with a keen legal mind,
on many lessons from the magisterial re- connects the dots in this way to White’s
formers, he essentially makes the case that view of the moral government of God.
The Reformation perhaps the most significant Protestant In fact, he argues that White, with only
legacy comes from some rather unexpect- indirect connections to the much earlier
and the Remnant: ed sources. In a nutshell, Miller argues that Grotius, develops this theory of the moral
the idea of the moral government of God government of God as one of love (48).
The Reformers is at the heart of the Reformation and, for White develops this most clearly in her
that matter, is what Adventist theology is description of the great controversy theme
Speak to Today’s all about (50). between Christ and Satan—which is, Mill-
How does Miller connect the dots? er argues, the key to White’s thought (35).
Church He offers two sources as related to Ellen The Reformation and the Remnant
(Nampa, ID: G. White: her Arminian Methodist roots expands on this thesis in a variety of
Pacific Press, 2016), 142 pp. and her acquaintance with Albert Barnes’ ways, such that even those who are not
Paperback, commentaries (48). The connection to specialists can clearly understand the
US$15.99 Methodism makes perfect sense since historical background and issues. Right
Arminius, and those like Wesley who from the beginning he reviews the basics
followed in his wake, were definitely con- of the Protestant Reformation: the role of
cerned about God’s glory and reputation Scripture and reason, the later Wesleyan
(37–38). Yet Miller traces the roots back quadrilateral (something with which I
even deeper (especially through Barnes’ wish more Adventists were familiar), and
commentaries) to Hugo Grotius, someone the difference between a norm, norming
with whom Miller as a lawyer would have norm, and formative norm (see the discus-
been familiar for his significant legal and sion on 24–25).
theological contributions and, most nota- The book then delves into a wide vari-
bly, for writing what is considered to be the ety of controversial and relevant topics that
first modern book of apologetics. Yet it is I think most Adventists will find incred-
another work by Grotius, entitled Concern- ibly refreshing. Rather than discuss each
ing the Satisfaction of Christ, that has pro- one in this review, I will offer just a few
found implications for Adventist theology, highlights. Perhaps what I found the most
which deals with the moral government of heartfelt and relevant was how the author
God. Such a moral government can only addresses women’s ordination (chapter 7,
function in a universe made up of moral 89–99). He first discusses the tragedy of
beings who have the freedom to make the Marburg disputation when Luther and
responsible choices. God’s government Zwingli sparred over the meaning of the
is closely intertwined with His character. Lord’s Supper. Tragically, this divided what
Since God’s character is love, such love is was until then a united reform movement.
expressed naturally in how He governs the What was meant to cause unity ironically
universe. Human beings are free to make caused division. As Christians, Miller ob-
and evaluate moral choices. Grotius also serves, there is a time to stand for non-ne-
moves beyond the traditional satisfaction gotiable principles and truths, but then one
theory of the atonement (i.e., Anselm’s also has to distinguish other times when
view). Grotius argues that God is not “tolerance and forbearance” are necessary.

Reflections 55, July 2016 11 adventistbiblicalresearch.org

 Thus “there is a place for religious liberty within the al favorites are the sensitive topic of the Adventist
church as well as outside it” (91). For the sake of unity, proclivity toward conspiracy theories (115–123) and
Miller suggests that Christians must learn to submit to the danger of Last Generation Theology (125–137). In
one another even when we disagree. At the same time, the latter chapter, he argues that part of the problem
he observes that “organizational guidelines have their relates to a misguided understanding of Christian
place, but they should give way when they impede perfection as related to the different streams of the
mission” (95). He notes that White was far more flexi- Protestant Reformation (and that White’s view of
ble and pragmatic about gender, which by implication Christian perfection really aligns most clearly with
suggests that this is an issue in which we, as a church, Wesley’s in light of God’s moral government of love).
need to exude Christian tolerance and love. This last chapter alone is worth the price of the book.
Other tough topics Miller tackles include the Adventist pastors, administrators, and other thought
importance of marriage in light of the narrative of leaders will be richly rewarded by taking the time to
Revelation 14 (I loved how Miller describes this spend an evening reading this book.
chapter as our Adventist “Magna Carta”). Similarly, he
argues that theistic evolution just doesn’t make sense Michael W. Campbell is a Professor at
for Adventist theology because it effectively under- Adventist International Institute for Advanced
mines the great controversy framework, along with Studies (AIIAS) in Silang, Cavite, Philippines
its implications for God’s character (59). My person-

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Reflections 55, July 2016 12 adventistbiblicalresearch.org