October 27, 2011
I will set forth a couple points concerning Steve Wohlberg‘s new website where he opposes the truths which I and others present. The first is that Wohlberg rejects the authority of the Spirit of Prophecy.
―The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. Where there is no vision, the people perish‘ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God‘s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.
―Likewise, he works through persons who have been reproved for some inconsistency in their religious life, for some course of action which was dangerous to themselves and others. Instead of receiving the testimony as a blessing from God, they refuse the means God uses to set them right. Such apparently may be very zealous for God, but they put their own interpretation upon the Word and make it contradict what the Lord has revealed in the testimonies. They think they are doing God’s service, but such work God has not given them to do. Manuscript Releases, volume 10. 311.
In the previous passage Sister White was specifically addressing false dreams and visions that Satan uses to create a general rejection of the genuine gift of prophecy, but the prediction is still valid. Wohlberg rejects the simple and direct endorsement that Sister White places upon the 2520 time prophecy.
In Early Writings Sister White is representing the history when the Lord removed His hand from the understanding that had produced the first disappointment, which is the tarrying time that is noted in Habakkuk, Matthew twenty-five and other passages of Scripture. Her statement is addressing the circumstances associated with the arrival of the tarrying time when Christ did not come in 1843. Her statement is identifying how the mistake impacted Millerite history and what took place when the mistake was explained. The historical record set forth by Ellen White and other pioneers who lived during that very history allows no room for the historical conclusion which Wohlberg and his associates place upon that history.
Let‘s review the passage in Early Writings again:
―I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts.
―They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
―Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God‘s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‗Though it [the vision] tarry, wait for it.‘ In their love for Christ‘s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
―Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God‘s people, who were living out the heaven-sent message.
―The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel. Early Writings, 236–237.
Wohlberg perhaps believes that the words that were employed in the passage are open to his interpretation, but the words she chose are the same expressions used by the pioneers who wrote of the very same history.
―The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.
The ―mistake is a specific subject of the historical record. It is called the ―fullness of year mistake, and that ―mistake only impacted the 2300 and 2520 time prophecies. When the ―mistake is being referenced, it has to do with the Millerites first proclaiming 1843 as the time of the Lord‘s return and thereafter 1844. The ―mistake has no connection with the other prophecies represented on the charts.
Notice the following passage from the Review and Herald that was edited by Joseph Bates, S.W. Rhodes, J.N. Andrews, and James White:
―Says an objector, I do not believe that the midnight cry has yet been given.‘ Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, Behold the bridegroom cometh,‘ is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it. It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord.
Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence covered the mistake until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B. C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned. As it takes 457 full years and 1843, to make 2300, the fraction of the year 457, B. C., that had passed when the 70 weeks commenced, should be added to 1843, which brings the termination of the 2300 days in 1844.
This point is made clear in the following testimony from the Advent Herald of November 13, 1844.
―Our minds were directed to that point of time,  from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year. This was, however, only apparent. We date the ‘seven times,’ or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677. This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677. The same was also true of the other periods. The great jubilee of 2450 years [not represented on either the 1843 r 1850 charts], commencing with the captivity of Jehoiakim BC607; and the 2300 days, commencing with the 70 weeks BC457, would respectively require 1843 full years after Christ added to as many full years before Christ, as the years in which we have always respectively commenced each period, to complete the number of years in each; and as subtracting from each period the date BC of its commencement, there would remain AD1843, no reference whatever was made to the fraction of the year, which in each case, had transpired from its commencement, and which would require that each period should extend as much beyond the expiration of AD1843, as they respectively began after the commencement of the year BC from which they are dated.
―While this discrepancy was not particularly noticed by us, it was also not noticed by any of our learned opponents. Amid all the arguments which were brought to bear against our position, no allusion was made to that point.
―The right application of Habakkuk 2:2–3, was seen clearly by those who gave the seventh month message. The Advent body then held that the publication of what is called the old chart was a fulfillment of the words of the Prophets, Write the vision and make it plain upon tables.‘—Reference to the different Advent papers published in 1844, will settle this point.—As time is connected with the visions of Daniel and John, the conclusion seems natural that their prophecies were the subject matter to be made plain on tables,‘ which was to be for an appointed time.
―Though it tarry, wait for it; because it will surely come, it will not tarry. Here is a seeming contradiction, which can only be explained by facts in our Advent experience. The period, 1843, was written upon the chart, as the apparent time of the termination of the 2300 days; but that, as was clearly seen in 1844, was not the real date of their termination. Therefore the vision did not really tarry, but seemed to tarry. Though it tarry, [beyond the period of expectation,] wait for it,‘ for at the real point of time for the termination of the 2300 days, 1844, the vision will speak, and not lie.‘ It is said that the message of the 7th month, 1844, was a lie,‘ because Christ did not then come. True, the vision of 2300 days did not teach that Christ would then come, or that his coming would be at the end of the days; but we have the best of evidence that the days, then ended, as was taught that they would end, by those who gave the message of the seventh month. The types of the law of Moses did not teach us that our Great High Priest would come out of the heavens, on the tenth day of the seventh month, 1844, yet they, in connection with the 2300 days, clearly prove that Christ did then enter upon the work of cleansing the Heavenly Sanctuary, shadowed forth by the tenth day atonement in the law. Such a change in the position of our Great High Priest, represented by the coming of the bridegroom in the parable, was very properly heralded by those who gave the seventh month message. Neither did the parable teach that the Lord would come at the point in our history where the midnight cry applied. We now see points in the parable that apply later in our experience, yet before the Second Advent, such as the knocking. When giving the seventh month message the then future scenes of trial were sealed up to us, and for our lives we could not see any Prophecy to be fulfilled prior to the Advent.
―The Advent people scripturally sought, and earnestly plead, for the bread‘ of life in 1843, and we are loath to believe that our heavenly Father gave us a stone,‘ or that he gave us a scorpion‘ in 1844. And we fail to see how it was possible for the Advent body to follow down the track of prophecy, without experiencing such a movement as that of the autumn of 1844. The vision that had seemed to tarry then spake. Let others call it ‘a lie.’ But we fully believe that then was experienced the fulfillment of the words of the Prophet at the end [of the 2300 days] it shall speak, and NOT LIE.‘ True we were disappointed as to the event to take place, but that is no evidence that the movement was not in the order of the Lord, and a fulfillment of Prophecy. Those that cast their garments in the way,‘ and cried Hosanna to the Son of David,‘ as Jesus rode into Jerusalem, entirely mistook the object of the first Advent, yet that display was all necessary to fulfill Zechariah 9:9. The Pharisees said, Master, rebuke thy disciples,‘ Jesus answered, I tell you, that if these should hold their peace, the stones would immediately cry out.‘ If such an exhibition should take place at this day, a thousand voices would be raised pronouncing it Mesmerism.‘ Our mistake,‘ as it is called, at the seventh month, was of the same nature as that of the disciples. They had an opportunity of learning the object of the first Advent. Adventists have a chance to learn the events that in order precede the Second Advent. No doubt but many who joined in the general shout of Hosanna to the Son of David,‘ were afterwards ashamed of it, and perhaps made their confession‘ to the Pharisees. Adventists should not be ashamed of the very experience that called them from the world and churches, and has made them Adventists. Consistency requires them to own their experience, or give up the Advent name. James White, Review and Herald, volume 1, July 9, 1851.
Wohlberg insists that Sister White never identifies or endorses the 2520, but it is clear that the prophetic periods which were then recognized to conclude in 1844 were the two prophetic periods that had been previously thought to conclude in 1843. She stated, ―They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.
The Review article written by the pioneers stated, ―Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence covered the mistake until the time came for it to be seen.
But the editors of the Review did not only reference that the 2300 days were impacted by this mistake, for they also stated, ―Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year. This was, however, only apparent. We date the ‘seven times,’ or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677. This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.
Samuel Snow also set forth his understanding of the ―prophetic periods‖ that were impacted by the ―mistake?
―The seven times of Gentile domination over the church of God, spoken of in Leviticus 26, began with the breaking of the pride of their power. at the captivity of Manasseh, king of Judah, BC677. See Isaiah 10:5–12, Jeremiah 15:3–9, Jet. 1. 17 [sic], 2 Chronicles 33:9–11. This is the date assigned by all chronologers for that event. The seven prophetic times amount to 2520 years. As proof of this, see Revelation 12:6, 14, where 3 1/2 times are equivalent to 1260 years. A time therefore consists of 360 solar years, which multiplied by 7, make 2520. Had this period commenced with the first day of BC677 it would have terminated with the first day of AD1844, for 677 full years on one hand, and 1843 on the other, make 2520 complete years. It has been supposed that the period would end in AD1843. But as a part of BC677 is left out, a corresponding part of AD1844 must be taken in to make the period complete. It must have been in autumn that Manasseh was taken captive. As proof of this, see Hosea 5:5; Isaiah 7:8; Isaiah 10:11. Hosea declares that Ephraim and Israel shall fall, and that Judah also shall fall with them; Isaiah represents the king of Assyria as threatening to do to Jerusalem as he had done to Samaria; therefore the final carrying away of the ten tribes was before the invasion of Judah, and in the same year. The prophecy of Isaiah 7:8, is correctly dated BC742; 65 years from that point bring us to BC677. In that year was the final breaking of Ephraim, that it should not be a people. The history of this we find in 2 Kings 17. Kings did not go forth on their warlike expeditions in autumn or winter, but in spring or summer. Therefore in spring or summer of BC677, Esarhaddon, and the Assyrians commenced removing the remnant of the ten tribes out of the cities of Samaria; and when they had accomplished this, they brought foreigners and placed them in their stead, to inhabit those cities. Having performed this work, which necessarily occupied some months, they were then ready to invade Judah. So that in the autumn of BC677 they took the city of Jerusalem, and bound her king with fetters and carried him to Babylon. From that time 2520 years reach to the autumn of AD1844. Then the times of the Gentiles will be fulfilled, the dispensation of the fullness of times will come, the Redeemer will come to Zion, and all Israel shall be saved. Samuel Snow, The True Midnight Cry, August 22, 1844.
The ―mistake is repeatedly dealt with by early Adventism, and it had to do with the fullness of the year, and it only impacted the prophecies that were first believed to terminate in 1843. Uriah Smith explained it this way:
―As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC 607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked. Uriah Smith, Advent Review and Sabbath Herald, August 27, 1857.
When Uriah Smith penned this article the editors listed on the paper were James White, J.N. Andrews, J.H. Waggoner, R.F. Cottrell and Stephen Pierce. The historical witness therefore of these men including Samuel Snow, Joseph Bates and S.W. Rhodes in the previous articles agrees with the historical witness found in Early Writings, but Wohlberg and his associates insist that Ellen White never mentions the 2520. In so doing they stand in direct opposition to the historical witness of the pioneers. I am not here denying that James White and Uriah Smith later rejected the 2520 as a time prophecy, for that is a different consideration, but what I am saying is that to reject that Ellen White identified that the 2300 and 2520 time prophecies were the ―prophetic periods‖ that she and the pioneers referenced that were impacted by the fullness of the year mistake is absolute blindness. This is the point in the discussion of Wohlberg‘s website that identifies where the men writing their opinions on the website get off the track. Their first failure to rightly divide the truth is their blatant rejection of the authority of the Spirit of Prophecy. They place their own interpretation on Early Writings, page 236 and the historical record of the pioneers.
Knowing this first, that no prophecy of the scripture is of any private interpretation. 2 Peter 1:20.
It is Wohlberg and his associates willingness to reject the historical endorsement of this prophecy that allows them to think that their evaluation of the 2520 as set forth in the Bible is also correct. Yet inspiration is clear that when we walk past the authority of the Spirit of Prophecy we are preparing ourselves to do the same with the Bible.
―One thing is certain: those Seventh-day Adventists who take their stand under Satan‘s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God‘s spirit.
―The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan‘s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
―I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ‘s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God‘s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten. Spalding and Magan, 305.
Wohlberg and his associates have doubted and been skeptical concerning the clear reference by Sister White concerning the 2520 being one of the prophetic periods that were impacted by the mistake upon the 1843 chart. But it is this rejection that has given them a false supposition with which they then attack that doctrine in the Bible. To spend time responding to Charles Lawson‘s ramblings about the 2520 in the Bible is fruitless until we could at first agree that Sister White is definitely identifying the 2520 as one of the prophetic periods that was first thought to end in 1843 and thereafter recognized as ending in 1844, for if she is truly identifying the 2520 in the passage, then several other statements in the Spirit of Prophecy impact the consideration. Consider the following:
―All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches. Manuscript Releases, volume 21, 437.
If Wohlberg and his associates admit that the testimonies of Ellen White and the pioneers concerning the mistake of the fullness of the year which produced the tarrying time was a mistake which impacted the 2300 and 2520 time prophecies, then their argument against the truth would logically need to be redirected down some other path. Their argument probably seems acceptable to their minds, but they are avoiding the subject, whether purposely or unknowingly. The previous passage forces the question as to whether the Millerites actually proclaimed the 2520 from 1840 through 1844, or have Wohlberg and his associates been given some spiritual license to define the word ―all to mean only the prophecies of that period which they accept are to be made forcible now. For those of you that are considering this discussion with an open mind, you need to ask yourself first if you are prepared to accept Wohlberg‘s historical and grammatical analysis concerning the words employed by Ellen White. What does she mean by the following statement?
―God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches. Review and Herald, January 19, 1905.
Wohlberg and his associates are building their prophetic model upon the premise that Sister White never endorses the 2520. To do so they must reject the clear historical evidence provided by her and the pioneers. Once they do this they take up the task of presenting a biblical analysis of the 2520 which invalidates the pioneer understanding of the 2520. It is not a problem to demonstrate that the Millerites held to some erroneous understandings, but that is not the issue. The issue is Ellen White‘s commentary on the history where the Millerites presented the 2520—even if they were found thereafter to be wrong. Wohlberg and his associates ask the question why Sister White never rebuked James White when he rejected the 2520 if he was incorrect for doing so, and there is a very good answer for that, but Wohlberg and his associates never produce one statement from her that explains why we should understand the following passage to represent all the messages except the 2520.
―God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.
Manuscript Release, Number 760.
Where do we find the inspired exception for this passage that states, ―God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844, with the exception of the 2520! Wohlberg and his associates not only must either avoid or rewrite the historical commentary in Early Writings page 236 they must also place their private interpretation upon the following passage.
―Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel‘s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844. General Conference Bulletin, April 1, 1903.
Was the 2520 part of the message of 1843 and 1844? If it was, then how can God or Wohlberg and his associates classify me as a heretic for understanding that the 2520 was part of the historical message that Ellen White states that I should now give my time and strength‘ to proclaim? Perhaps Wohlberg and his associates haven‘t recognized that their false premises rest upon them avoiding or rewriting the passage in Early Writings page 236, but it does. If Sister White is identifying the 2520 as one of the two prophetic periods that the Millerites first thought ended in 1843 and thereafter recognized as ending in 1844 then what she states in The Great Controversy also contradicts their false premise. They must destroy the testimony in Early Writings or they will be forced to acknowledge that the longest prophecy is the 2520, which the Millerites proclaimed, and which Ellen White referenced again in The Great Controversy page 351.
―The experience of the disciples who preached the gospel of the kingdom‘ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, The time is fulfilled, the kingdom of God is at hand,‘ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period. The Great Controversy, 351.
Those who hold to the teaching of the 2520 which Wohlberg and his associates also hold, insist that Sister White just stated that the 2300 is ―the longest and last prophetic period. She does not say that, and in order to make her say that you are forced to twist her words. She knew the Millerites proclaimed the 2520, she knew that the 2520 and the 2300 were the prophetic periods that were impacted by the fullness of the year mistake and she knew 2520 is longer than 2300!
The argument of Wohlberg and his associates is not so much about the validity of the 2520; it is about their rejection of the grammatical and historical accuracy and authority of the Spirit of Prophecy. Their rejection of the simple words of the prophetess places them upon a platform where they not only throw out the Spirit of Prophecy, but thereafter the Bible.
―The Lord is testing and proving His people. You may be just as severe and critical with your own defective character as you please; but be kind, pitiful, and courteous toward others. Inquire every day: Am I sound to the core, or am I false-hearted? Entreat the Lord to save you from all deception on this point. Eternal interests are involved. While so many are panting after honor and greedy of gain, do you, my beloved brethren, be eagerly seeking the assurance of the love of God and crying: Who will show me how to make my calling and election sure?
―Satan carefully studies the constitutional sins of men, and then he begins his work of alluring and ensnaring them. We are in the thickest of temptations, but there is victory for us if we fight manfully the battles of the Lord. All are in danger.
―But if you walk humbly and prayerfully you will come forth from the proving process more precious than fine gold, even than the golden wedge of Ophir. If careless and prayerless, you will be as sounding brass and a tinkling cymbal.
―Some have become almost lost in the mazes of skepticism. To such I would say: Lift your mind out of that channel. Fasten it upon God. The more closely faith and holiness bind you to the Eternal One, the clearer and brighter will the justice of His dealings appear to you. Make life, eternal life, the object of your pursuit.
―I know your danger. If you lose confidence in the testimonies you will drift away from Bible truth. I have been fearful that many would take a questioning, doubting position, and in my distress for your souls I would warn you. How many will heed the warning? As you now hold the testimonies, should one be given crossing your track, correcting your errors, would you feel at perfect liberty to accept or reject any part or the whole? That which you will be least inclined to receive is the very part most needed. God and Satan never work in copartnership. The testimonies either bear the signet of God or that of Satan. A good tree cannot bring forth corrupt fruit, neither can a corrupt tree bring forth good fruit. By their fruit ye shall know them. God has spoken. Who has trembled at His word? Testimonies, volume 5, 97–98.
The discussion of the 2520 with Wohlberg and his associates needs not to go any further than Early Writings page 236. If they are unwilling to accept the simple and well documented historical facts there presented, then the problem is no longer the 2520, their problem is the Spirit of Prophecy!
―The Holy Ghost is the author of the Scriptures and of the Spirit of Prophecy. These are not to be twisted and turned to mean what man may want them to mean, to carry out man‘s ideas and sentiments, to carry forward man‘s schemes at all hazards.
Selected Messages, book 3, 30.
The final point here concerning Wohlberg and his associates is foundations of Adventism. Wohlberg does not know or perhaps is unwilling to let inspiration define what the foundational truths of Adventism are. Because of this position he is unable to recognize the significance of these truths.
―I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels‘ messages. Said my accompanying angel, ‗Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.‘ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it. Early Writings, 259.
The ―established faith of the body is also identified as the ―platform‖ and the ―foundation. Without knowing which truths make up the foundation and platform it is impossible to recognize your responsibility to uphold these truths.
―Let the truths that are the foundation of our faith be kept before the people. . . . We are now to understand what the pillars of our faith are,—the truths that have made us as a people what we are, leading us on step by step. Counsels to Writers and Editors, 28–29.
The truths that make up the foundation of Adventism are the old paths of Jeremiah 6:16–17.
―The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
―Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‗Other foundation can no man lay than that is laid.‘ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.
―Did not the first disciples have to meet the sayings of men? did they not have to listen to false theories; and then, having done all, to stand firm, saying, ‗Other foundation can no man lay than that is laid‘? So we are to hold the beginning of our confidence steadfast unto the end. Testimonies, volume 8, 296–297.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16–17.
Whether Sister White or the Bible the message set forth in connection with the truths that are defined as the foundation and platform of Adventism is that those very truths would come under attack as the history of Adventism progressed, and that there would be a time when the Lord would lead His people back to those old foundational paths, and that when He led His people back there would be a group in Adventism that would protest against such a work and such a message. The foundational message is the truths represented upon the 1843 chart. James White put it this way:
―It was the united testimony of Second Advent lecturers and papers, when standing on the original faith,‘ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith),
then it follows that B.C. 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that the vision‘ should tarry,‘ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry. Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.
The message of 1840 through 1844 is the foundations of Adventism and those messages are represented upon the chart that Sister White says was directed by the hand of the Lord.
―I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed. Early Writings, 74–75.
But Wohlberg and his associates refuse this fact.
―The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Review and Herald, April 14, 1903.
It is because of Wohlberg and his associates‘ blindness to the truths which are marked as the foundation and platform of Adventism that logically forces them to twist the clear words of the Spirit of Prophecy and thereafter the prophecy of the 2520 within the Bible. In so doing they are rejecting the testimony concerning the truths represented upon the 1843 chart. This is why Wohlberg is as a reed blowing in the wind when it comes the subject of the ―Daily. To spend time refuting his erroneous accusations would obscure the essence of their problem.
Wohlberg and his associates‘ problem at a basic two-fold level is that they place their own construction upon the words of the Spirit of Prophecy and they do not understand the prophetic implications of Jeremiah‘s old paths, which are the truths that were proclaimed in 1843 and 1844. It is true that Wohlberg and his associates are in the majority in terms of membership within the Seventh-day Adventist church, but not so with the family of God.
―One thing it is certain is soon to be realized,—the great apostasy, which is developing and increasing and waxing stronger, and will continue to do so until the Lord shall descend from heaven with a shout. We are to hold fast the first principles of our denominated faith, and go forward from strength to increased faith. Ever we are to keep the faith that that has been substantiated by the Holy Spirit of God from the earlier events of our experience, until the present time. We need now larger breadth, and deeper, more earnest, unwavering faith in the leadings of the Holy Spirit. If we needed the manifest proof of the Holy Spirit‘s power to confirm truth in the beginning after the passing of the time, we need today all the evidence in the confirmation of the truth, when souls are departing from the faith and giving heed to seducing spirits and doctrines of devils. There must not be any languishing of soul now.
―If ever there was a period of time when we needed the Holy Spirit‘s power in our discourses, in our prayers, in every action proposed, it is now. We are not to stop at the first experience, but while we bear the same message to the people, this message is to be strengthened and enlarged. We are to see and realize the importance of the message, made certain by its divine origin. We are to follow on to know the Lord, that we may know that his going forth is prepared as the morning.
―Our souls need the quickening from the Source of all power. We may be strengthened and confirmed in the past experience that holds us to the essential points of truth which have made us what we are,—Seventh-day Adventists.
―The past fifty years have not dimmed one jot or principle of our faith as we received the great and wonderful evidences that were made certain to us in 1844, after the passing of the time. The languishing souls are to be confirmed and quickened according to his word. And many of the ministers of the gospel and the Lord‘s physicians will have their languishing souls quickened according to the word. Not a word is changed or denied. That which the Holy Spirit testified to as truth after the passing of the time, in our great disappointment, is the solid foundation of truth. Pillars of truth were revealed, and we accepted the foundation principles that have made us what we are—Seventh-day Adventists, keeping the commandments of God and having the faith of Jesus.
―Have not the hearts of Christ‘s disciples burned within them as he has talked with us by the way and opened to us the Scriptures? Has not the Lord Jesus opened to us the Scriptures, and presented to us things kept secret from the foundation of the world? Some have heard the reading of the evidence of the binding claims of the law of God, and the enjoined obedience to his commandments, and have felt their characters to be in such contrast to the requirements that had they been placed in circumstances similar to Jehoiakim, king of Judah, they would have done as he did. A special message was sent to him to be read in his hearing, but after listening to three or four pages, he cut it out with a penknife, and cast it into the fire. But this could not destroy the message; for the word of God will never return unto him void. The same Holy Spirit who had given the first testimony, which was refused and burned, came to the servant of God, who caused the first to be written in the roll, and repeated the very message that had been rejected, caused the latter to be written and added a great deal more to it.
―Those who are willing to have the straight, plain messages of God consumed, to get them out of their sight, will only give increased publicity to, and confirmation of, the messages that they dismissed and repulsed. When the Lord sends a message to any man or woman, and they refuse to be corrected, refuse to receive it, that is not the end of the message by any means. All the transaction is recorded, and those who took part in it, by their refusal to be corrected, pronounce their own sentence against themselves.
―When God sends a message to any person, minister or doctor, if men pursue a course to make of no effect the message sent, a course that destroys the influence of the message that God designed should make a change in the principles of the one corrected, and turn his heart to repentance, it would be better for these men if they had never been born. Wickedness and deceit remain in the one to whom the Lord in mercy sent his message, but they, through Satan‘s devising, took it upon themselves to justify and vindicate the one whom God had corrected, and he took it upon himself to refuse the message given, and went on, sustained by men who claimed to be the ministers and doctors of the Lord. The one who ought to have realized his sin and corrected his evil, was presumptuous, and turned from the messages of God to follow his own course, until sin, in deception, in falsehood, in unprincipled working, in underhand dealing, became current. Whether there is any hope of a change, we know not. But all who have built that man up in his crooked course of action, which they know was not justice and righteousness, will suffer with the transgressor, unless they shall humble themselves before God, and show that repentance that needeth not to be repented of.
―Thus saith the Lord, I am the high and holy One who inhabiteth eternity. The Lord God will be vindicated in the interest he has taken to bring men to repentance, that they should see their crooked ways and turn and be converted. But ministers and doctors have stepped in between God and men reproved, and made of no effect the reproofs he has sent, notwithstanding that the warning was to save erring men, and turn them from their wrong course of action, that their usefulness should not be destroyed.
―The Spirit who asked Zechariah, What seest thou?‘ to which he answered, I see a flying roll,‘ also caused an angel to fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him [let no glory be given to erring, sinful men]; for the hour of his judgment is come.‘ Many indeed will not understand, but will stumble at the words contained in the roll.
New York Indicator, February 7, 1906.