XXXVIII - 12(05) “Watchman, what of the night?” "The hour has come, the
hour is striking and striking at you,
GOD - WHO IS HE? Page 2 P.O. Box 69, Ozone Page 6 Katrina - Any Lessons? Page 7
Editor's Preface
With
this issue of WWN we complete thirty-eight years of continuous publication. The
first issue was January. 1968, in line with the fulfilled prophecy of Luke
21:24. While we did not sense the meaning of the fulfillment of Jesus' prophecy
when the Thought Paper was first published, the events that have followed have confirmed
our conviction that we had responded to the "time clock” of heaven, not in
prophetic "days" - time setting — but in line with prophetic events
as foretold by Jesus Himself. If you have not read the tract — "Jerusalem
in Bible Prophecy" - write to us and we will send you a free copy (This
service is no longer available- Please
Click Here to see PDF). The events
in the close of Israel's day of grace find a parallel in modern Israel's
history. In AD
31, Jesus told the Jewish hierarchy. "Your house is left unto you
desolate" (Matt. 23:38). In AD 34, Stephen was stoned and the 490 years of
Daniel 9:24 were completed. Israel's probation as a nation ended. Thirty-six
years later in AD 70, the desolate temple of Israel was destroyed and Jerusalem
passed to Gentile control not to return to Jewish control until 1967. Keep in
mind that Jesus did not refer to the “temple" in His prophecy as found in
Luke 21:24, but to the "city"! Approximately 40 years — 39 to be exact
— passed from AD 31 to AD 70. We today are facing the close of the same amount
of time - 1967-2006 - with signs we little dreamed of seeing fulfilled being
fulfilled before our eyes. The end is upon us. Read "P. O. Box 69"!
Page 2 GOD — Who Is He? It was Zophar,
one of Job's erstwhile friends, who asked the question: Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? --- and
answered it himself: It is as
high as heaven; what canst thou do? Deeper than hell; what canst thou know? The
measure thereof is longer than the earth, and broader than the sea (Job
11:7-9). There are those today on the
periphery of Adventism who think they know the answer and are proclaiming
themselves to be the "other angel come down from heaven" with great
light (Rev. 18:1). The whole question revolves around
one single event - the Incarnation, the great divide in time as well as
eternity. If we do not recognize that event and its resultant effect on God,
one cannot accurately answer the question - "Who is He?" In the
Bible, there is a pre-Incarnation revelation of God, a revelation of God from
Bethlehem to Calvary, and a post-Incarnation revelation of God. To John on the Isle of
Patmos, Jesus revealed Himself as "the first and the last, the Living One
(`o ζωv) and (I) was dead; and behold, I am
alive forever-more" ( Rev. 1:17-18). While we have been advised that we
"should task the understanding to comprehend, as far as mortals can, the
deep things of God" (Great
Controversy, p. 599), we have been cautioned that in "contemplating
the incarnation of Christ in humanity, we stand baffled before an unfathomable
mystery, that the human mind cannot comprehend" (Signs, July 30, 1896); and that in approaching "the subject of
Christ's divinity clothed in the garb of humanity, we may appropriately heed
the words spoken by Christ to Moses at the burning bush, 'Put off thy shoes
from off thy feet, for the place whereon thou standest is holy ground"
(Ms. 67, 1898). The caution regarding the Holy
Spirit is equally as positive: "The nature of the Holy Spirit is a
mystery. ... Regarding such mysteries, which are too deep for
human understanding, silence is golden" (Acts of the Apostles, p. 52). Only
glimpses of the nature and work of the
παράκλητος stand revealed in the Scriptures.
Our failure to distinguish between "nature" and "work" in
these glimpses does not help us to understand what can be understood of the
"mystery." CONCEPTS OF THE GODHEAD The Catholic Church teaches that the fathomless mystery we call God has revealed Himself to humankind as a Trinity of Persons - the Father, the Son, and Holy Spirit. (Handbook for Today's Catholic, p. 11). This doctrine as stated is the
basis upon which all the other teachings of the Roman Church rests.
It is defined in the new Catechism of the
Catholic Church: We do not confess three Gods, but one God in three persons, the "consubstantial Trinity." The divine persons do not share one divinity among themselves but each of them is God whole and entire" "The Father is that which the Son is, the Son is that which the Father is, the Father and the Son which the Holy Spirit is., i.e., by nature one God." In the words of the Fourth Lateran Council (1215): "Each of the Persons is that supreme reality, viz., the divine substance, essence or nature. The divine persons are really distinct from one another. "God is one but not solitary. "Father," "Son," "Holy Spirit" are not simply names designating modalities of the divine being, for they are really distinct from one another: "He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son." They are distinct from one another in their relations of origin: "It is the Father who generates, the Son who is begotten, Page 3 and the Holy Spirit who proceeds." The divine Unity is Triune [Three in One] (pp. 66, 67). The World Council of Churches
(WCC) express their perception of one God in their
Constitution. It reads (Article I): The World Council of Churches is a fellowship of churches which confess the Lord Jesus Christ as God and Saviour according to the Scriptures and therefore seek to fulfil together their common calling to the glory of the one God, Father, Son and Holy Spirit (So Much in Common, p. 40). The Seventh-day Adventist Church's
current understanding of God is expressed in the second article, "The
Trinity," of the Statement of Beliefs voted at the General Conference
Session at Dallas, Texas, in 1980. It reads: There is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons (Church Manual, 1981, p. 32). This concept of the Godhead is
termed tri-theistic. At the time of the "alpha" apostasy, Ellen White
wrote: "There are three living persons of the heavenly trio" (Series B, #7, p. 62), thus endorsing
this position in contrast to the Triune concept of Romanism. There are,
however, other questions that need to be clarified such as - How do they relate
One to the Other? THE GOSPEL OF JOHN AND THE The last two written books of the
New Testament - the Gospel of John and the Revelation of Jesus Christ - both by
the same human penman, while casting light upon the mystery of God, also add
questions to it. As an illustration of the latter, John wrote concerning the
Word made flesh, that "all things were made by
Him and without Him was not anything made that was made" (John 1:3). Yet
in quoting the 24 elders, as they worship before throne on whom is seated
"the Lord God Almighty," John indicates they declare of Him,
"Thou hast created all things" (Rev. 4:11). These two statements are
not contradictory if we accept the statement which opens our Bible - "In
beginning, Gods (Elohim) created." Revelation presents Three in
connection with the Throne, the Almighty on the Throne (4:2-8); before the
Throne "the seven Spirits of God (4:5) which were to be "sent forth
into all the earth" (5:6); and in the midst of the Throne "a Lamb as
it had been slain" (5:6). The closing picture is still "the (one)
Throne of God and of the Lamb, but (two) shall be (on) it" (22:3). The
Spirit is pictured with the bride; they speak as one (22:17). FROM CREATION TO INCARNATION Both the Gospel of John and
Genesis begin at the same point of time -"beginning" (no article). In
Genesis: "the Elohim (plural) created (singular);" In John: "the
Word was with God" and "all things were made by Him." The plural
subject, and the singular verb in Genesis could
indicate unity of action, a Plurality functioning as One. Nothing further is
hinted until the decision is made in regard to man - "Let Us make man in
our image after our likeness (Gen. 1:26). What "likeness" did Adam and
Eve reveal? That one of the Elohim was female? One would almost think so the
way the New Testament word, (μονογενής)
is applied to Christ by
certain periphery sectors of Adventism. The emphasis in Genesis is "they
(two) shall be one flesh" (Gen.
2:24). Isaiah echoes the same concept of
God. He wrote: Thus saith Jehovah, the King of Israel, mid His Redeemer, Jehovah of hosts: I am the first and the last: and besides Me there (are) no Gods [Elohim] (Isa. 44:6 ARV). Page 4 The Shema of Israel when
translated linguistically expresses the same concept - "Hear 0 Israel,
Jehovah thy Gods is one Jehovah" (Deut. 6:4). Zachariah, when writing about the
man whose name is The BRANCH and who was to "to grow up out of His
place," quoted the Lord of hosts as stating that this Branch - Shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and shall be a priest upon His throne: and the counsel of peace shall be between the Two of them (6:12-13, Heb.). A Duality is not a Trinity. God
"created all things by Jesus Christ" (Eph. 3:9). It was "the
Spirit of God (Who) moved upon the face of the waters (Gen. 1:2)" While
"holy men of God spake as they were moved by the
Holy Spirit" (II Peter 1:21), it was "the Spirit of Christ which was
in them" that "testified beforehand the sufferings of Christ, and the
glory that should follow" (I Peter 1:10). Paul and Luke were travelling companions over the Roman roads and the Great
Sea. There can be no question but that they discussed the birth of Christ in
those many hours together. Yet in their basic statements on the Incarnation,
they reflect the same concept as noted in the previous paragraph. Luke speaks
of the Holy Spirit coming upon Mary (1:35) while Paul declared that Christ
"emptied Himself, taking the form of a servant" (Phil. 2:7). While we stand before an
unfathomable mystery which the human mind cannot comprehend, we dare not
overlook the fact that when that child conceived in Mary came to birth, God
gave orders to the angels - "worship Him" (Heb. 1:6) - He did not
cease to be God. The Duality was not ended into a single Deity. Although He
became "the only true God" "life eternal" still remained
based in the knowledge of the TWO (John
17:3), The Word became unique, a God-man; never before known in the
universe, a union of creature and Creator! This second phase of the
revelation of God - Bethlehem to Calvary - prepared the way for the priestly
ministry of the Word - "the Word came to be flesh" (John 1:14). He
could "be touched with the feelings of our infirmities" (Heb. 4:15).
Having "suffered being tempted, He is able to succour
them that are tempted (Heb. 2:18). Having "tasted death
for every man" (Heb. 2:9), He ever liveth to
make intercession for the "many sons" whom He brings to glory (Heb.
7:25; 2:10). Into this second phase of the
revelation of God, is injected another mystery -the Holy Spirit, as the Parakletos (John 14:16 - "Comforter." We noted
when first mentioned (page 2) that the failure to distinguish between what has
been revealed of the work and nature of this Parakletos
has created false conclusions Let us consider one revelation in
Acts. 13:2-4: Now there was in the church that was at Antioch certain prophets and teachers; ... As they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands upon them, they sent them away. So they, being sent forth by the Holy Spirit, departed unto Seleucia. It should be obvious to the most
casual reader that the "I" refers to a "person;" and that
that "I" is the Holy Spirit, not just an "influence" or a
"power," but a Being with power and authority with a consciousness to
direct and plan. Page 5 Another experience recorded in the
same book declares plainly that to lie to the Holy Spirit is to lie unto God
(5:3-4). The book of Acts also gives us further insight into the working of the
Holy Spirit. Concerning Philip one of the seven deacons, we are told that an
"angel of the Lord spake unto Philip" telling
him to go down to Gaza. When he got there he saw a man in a chariot reading and
"the Spirit said to him,
"Go near and join thy self to this chariot" (8:26-29). Then the final
picture - after the baptism - "The Spirit of the Lord caught away Philip,
that the eunuch saw him no more" (8:39). Philip was next found at Azotus (8:40). This record concerning Philip suggests a
close working relationship between the Holy Spirit and the angels of heaven. We should return to the revelation
of God as given to Isaiah (44:6) and note God's declaration of Himself as
emphasized in the final book of the Bible. Both the Lord, "the king of Israel" and "the Lord of hosts" declare
of themselves, "I am the first, and I am the last;" and "Beside
me there is no Elohim" (Heb., Gods). The "first and
the last" concept expresses "eternity," no beginning, and no
ending. The first revelation of the
"only true God" in the Apocalypse is the declaration - "I am
Alpha and Omega, the beginning and the ending, saith the Lord, which is, and
which was, and which is to come, the Almighty (1:8). The first revelation of
Jesus is as "the Son of man" standing "in the midst of seven
candlesticks. John had heard Him declare, "I am Alpha and Omega, the first
and the last." (1:11). The Apocalypse closes with all things restored, a
"new heaven and a new earth" (21:1) From the One sitting on the
throne John was instructed to write, "These words are true and
faithful." "It is done. I am Alpha and Omega, the
beginning and the end” (21:6). From the Lamb who shares the throne, he
hears the final promise given in the Upper Room reiterated, - "Behold I
come quickly ... I am Alpha and Omega, the beginning and the end, the first and
the last (22:12-13). The same Duality which opens the Bible,
closes the Bible. In the time between is the Lamb slain from the foundation of
the world (13:8), the Living One who was dead but is now "alive
forevermore" (1:18). WORDS There are certain Greek words used
in the New Testament in regard to the Incarnate Christ which if incorrectly
defined can lead to false conclusions about God and
the Word made flesh. One is
μονογενής ("only
begotten."). So translated in the KJV, this word is found nine times in
the New Testament, and only in the gospel and first Epistle of John is it used
in reference to Christ. In the other two books where used - Luke and Hebrews -
it defines human relationships. Its first use in the Gospel of
John (1:14) is in reference to the Incarnation. This limits its use to the same
event in all of John's other references. The Greek word,
μονογενής is a compound word:
μονος (alone, only) and
γενος (kind, species, kindred). This
latter word is used in the LXX of Genesis 1 for our word, "kind."
Thus μονογενής could be translated, "one of a kind" or
"unique." He truly was unique, a God-man, One of a kind. The second
use of the word,
μονογενής, by
John is in verse 18. Some of the early manuscripts of the New Testament, read "only begotten God," rather than
"only begotten Son." This is true as Jesus Christ was the only One of the Duality to
become flesh, yet His God status was never lost in becoming flesh. Page 6 Another Greek word is
prwtotokoV. This word, as the one
above, is likewise found nine times in the New Testament. Seven of the nine
references refer directly to Jesus Christ. One, Col. 1:15, allows for variant
translations. Should prwtotokoV pashV
ktisewV be
translated "the first born of every creature" (KJV), or "born
before all creation," (EGC), or "His is the primacy over all created
things" (NEB). It, too, is a compound word: (prwtoV
- "first") and
(tikto - "to bear" "to give birth"). To better understand its meaning in relationship to Jesus as far as "birth" is concerned is to observe another use made of the word in connection with His death. Twice the New Testament notes Jesus as being "the first begotten of the dead" (Col. 1:18; Rev. 1:5). Factually, Jesus was not the first to be resurrected from the dead. He Himself called forth Lazarus. But the same reference in Colossians which admits to various translations, also clarifies this apparent contradiction. It reads "that He who is the beginning, the first born from the dead" is so "that in all things He might have the pre-eminence" (Col. 1:18). Thus the NEB translation of verse 15 stays closest to context and meaning by using the word, "primacy" to express prwtotokoV, "first begotten." P. 0. Box 69, OZONE It is called by various names.
Some, who receive it call it for what it is, "junk mail." Others
jokingly call it "fan mail." Whatever it is, each day our postal box
gets its share, and then sometimes, more than its share. More than a week ago,
we received an advertising brochure wanting us to join an apparently new book
club called the American Compass. It
is being presented as "The Conservative Alternative." It is cheap to
join and easy to retain membership. Buy five books for $1.00, and the same
number of books during the next two years to retain that membership; -- and
these books at 50% off publisher's edition prices. The new book club also has a
connection with the "religious right," and the History Book Club
through which we have purchased books during past years. The front cover of the brochure
sparked my interest. There were three pictures of individuals whom they called
"voices you respect." And with each picture there is a quotation from
a current publication of the one pictured. It was the quotation from Ann
Coulter's book, How to Talk to a Liberal
(If You Must), which caused me to come to immediate attention. It read: I am often asked if I still think we should invade their countries, kill their leaders, and convert them to Christianity. The answer is: Now more than ever (p. 21). Across my mind a text of prophecy
flashed. It declares: And he (the false prophet of Rev. 13) had power to give life unto the image of the beast (first beast of Rev. 13), that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed (v. 15). Today it is Iraq; tomorrow it may
be Iran; but down the road will be "Mordecai" in the gate. We need to
determine now as to where we will be standing. A re-reading of the book of
Esther is advisable with close attention to what it took to stand in those
centuries past. No less will be required tomorrow. The trying experiences that came
to God's people in the days of Esther were not peculiar to that age alone. ...
The same spirit that in ages past led men to persecute the true church, will in
the future lead to the pursuance of a similar course toward those who maintain
their loyalty to God (PK, p. 605) Page 7 Katrina - Any Lessons? As I was nearing the close of the
first draft of this current issue of WWN, a young man from back East called and
asked if he could make a suggestion of what an issue in 2006 might contain. He
assumed that I had already completed this December issue, and I should have,
but hadn't. His suggestion was concerning what Katrina should tell us. After
the conversation, I mulled over his suggestion, and decided that since it was a
good one and I did have some space left, I would take his advice. He was thinking
of the counsel given to the Church - "Get out of the cities." He said
that he could not find the references, but when I mentioned, Country Living, he immediately recalled
that that booklet was the source he had in mind. The balance of this article
will be counsel compiled in Country
Living. "Out of the cities; out of the cities!" --- this is the message that the Lord has been giving me. The earthquakes will come; the floods will come; and we are not to establish ourselves in the wicked cities, where the enemy is served in every way, and where God is so often forgotten. (Life Sketches, p. 409) There are reasons why we should not build in the cities. On these cities God's judgments are soon to fall (Letter 158, 1902). The time is near when large cities will be swept away, and all should be warned of these coming judgments (Evangelism, p. 29) The world over, cities are becoming hotbeds of vice. On every hand are the sights and sound of evil. Everywhere are enticements to sensuality and dissipation. The tide of corruption and crime is continually swelling. Every day brings the record of violence, - robberies, murders, suicides and crimes unnameable.... It was not God's purpose that people should be crowded into cities, huddled together in terraces and tenements. In the beginning He placed our first parents amidst the beautiful sights and sounds He desires us to rejoice in today. The more nearly we come into harmony with God's original plan, the more favourable will be our position to secure health of body, and mind, and soul (Ministry of Healing, p. 363, 365). Cities full of transgression, and sinful in the extreme, will be destroyed by earthquakes, by fire, by flood. ... Calamities will come - calamities most awful, most unexpected; and these destructions will follow one after another (Evangelism, p. 27). There are reasons why we should not build in the cities. On these cities, God's judgments are soon to fall. (Letter 158, 1902). The time is near when large cities will be swept away, and all should be warned of these coming judgments (Evangelism, p. 29). 0 that God's people had a sense of the impending destruction of thousands of cities, now almost given to idolatry (R&H, Sept. 10, 1903). Page 8 AN EARLY VISION I saw the
nominal church and nominal Adventists [Adventists in name only], like Judas,
would betray us to the Catholics to obtain their influence to come against the
truth. The saints will be an obscure people, little known to the Catholics; but
the churches and nominal Adventists who know of our faith and customs ... will
betray the saints and report them to the Catholics as those who disregard the
institutions of the people; that is, that they keep the Sabbath, and disregard
Sunday (Spalding-Magan Collection, p.1, "Dorchester Vision)
WEBSITE
E-
Originally published by Adventist Laymen's Foundation of Mississippi/Arkansas
Wm. H. Grotheer, Editor
Adventist Laymen's Foundation was chartered in 1971 by Elder Wm. H. Grotheer, then 29 years in the Seventh-day Adventist
ministry, and associates, for the benefit of Seventh-day Adventists who were deeply concerned about the compromises of fundamental
doctrines by the Church leaders in conference with those who had no right to influence them. Elder Grotheer began to publish the monthly "Thought Paper," Watchman, What of the Night? (WWN) in January, 1968, and continued the publication as Editor until the end of 2006. Elder Grotheer died on May 2, 2009.
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