July 17, 2014
Yesterday we received the Public Statement regarding Elder Pippenger and Future for America:
In the treatise, there is a history represented. I do not fully agree with the evaluation that was made of what took place during that time; however, I do acknowledge that the sequence presented of that history is probably fairly accurate. Nevertheless, there are most certainly elements that were left out, and slants and inferences that were included. Such things are expected when men take up the weapons of public warfare. I will refrain from “tit for tat,” and I am willing to allow this statement to be compared with the record that the angels of Heaven documented—and we know that the angels make no mistakes and they keep their records isolated from any unholy human emotion.
Those that formed this confederacy and prepared the treatise have failed to provide any evidence that my identification of the history of 9/11 to the Sunday law in the recent newsletters is erroneous.
I contend that if those who have formed this confederacy would have surveyed the field of this movement, they could have and should have discerned the many voices that have taken it upon themselves to develop and present prophetic models that deny the rules of prophetic principles adopted by William Miller, and endorsed by Ellen White. From my understanding, when individuals identify themselves as leaders in this movement, they have a subsequent responsibility to recognize errors, and to work to correct them.
“If a brother is teaching error, those who are in responsible positions ought to know it; and if he is teaching truth, they ought to take their stand at his side. We should all know what is being taught among us; for if it is truth, we need to know it. The Sabbath-school teacher needs to know it, and every Sabbath-school scholar ought to understand it. We are all under obligation to God to understand what he sends us. He has given direction by which we may test every doctrine,—‘To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ [Isaiah 8:20.] But if it is according to this test, do not be so full of prejudice that you cannot acknowledge a point simply because it does not agree with your ideas.” Testimonies to Ministers, 111.
In the frustration expressed in the treatise concerning these individuals’ perception of my character and of my past actions, they insist that I have identified them as the false disciples of 9/11. But, they have yet to provide a rebuttal to any of the doctrinal logic I have been setting forth in recent newsletters concerning the prophetic history represented from 9/11 through the Sunday law. If I am wrong, I should be presented with clear biblical passages that identify this error (or errors), so that I can repent and correct my fault. If I am correct, this very principle should be acknowledged.
I am certainly open to criticism on the attempts I have made in hope of conveying my understanding of the prophetic record in terms of clarity in writing newsletters. But, this is secondary to the issue regarding the true or false doctrinal conclusions that I possess. Granting that I may have been unclear in my representation of the false disciples of 9/11 and the fanaticism of the false applications of prophecy that are now swirling through this movement, I will try and clarify this point a little further in a brief fashion.
We have been informed that the fanaticism that impacted the Millerite movement leading up to the Great Disappointment appeared after the first disappointment—which also marks the tarrying time of the history in fulfillment of the parable of the ten virgins. We are further told that the fanaticism disappeared when the message of the Midnight Cry arrived.
“It was not the proclamation of the second advent that caused fanaticism and division. These appeared in the summer of 1844, when Adventists were in a state of doubt and perplexity concerning their real position. The preaching of the first angel’s message and of the ‘midnight cry’ tended directly to repress fanaticism and dissension.” The Great Controversy, 398.
The first angel’s message was empowered on August 11, 1840, and the first disappointment arrived on April 19, 1844. The Midnight Cry arrived at the Exeter camp meeting August 15, 1844. Therefore, from April 19, 1844—which marked the arrival of the tarrying time until the Midnight Cry of August 15, 1844—fanaticism raised its ugly head in the Millerite movement. That history, as is our history, was a fulfillment of the parable of the ten virgins.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Consequently, when the tarrying time arrived at the end of the world, fanaticism had indubitably arrived—God’s word never fails. Many of the men—if not all of the men—that signed the treatise had at least at some point believed that 9/11 marked the arrival of the “day of the Lord.” At least two of those men have recently acknowledged that 9/11 does not mark the arrival of the “day of the Lord,” but that it actually marks the arrival of the tarrying time in our history.
The writings of Ellen White repeatedly warn of a satanic attempt to move or destroy the waymarks of the Millerite history, and I contend that the three primary waymarks are those that are represented in the parable of the ten virgins. There are other waymarks that will be attacked and they must be guarded; but the tarrying time, the Midnight Cry, and the closing of the door are perhaps the three most important waymarks that will come under attack.
I would further contend that if we do not know the difference between the closed door in the parable—which marks both the Sunday law and the “day of the Lord” in our history—and the tarrying time in the parable—which began at 9/11—then it is virtually impossible for your spiritual sensibilities to discern that fanaticism has entered this movement since 9/11. (In fact, one of the current primary fanatic positions holds the idea that 9/11 is not the tarrying time.) Those who appear uncertain about these waymarks are labelling my work in identifying the existing false applications of prophecy as fanaticism. If what I am teaching is false, it would behoove any professed watchmen upon the walls of Zion to know and to explain why this teaching is fanaticism.
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101–102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
I invite those that are professing to be the watchmen in this history to step down off of the soap box and climb up into the watchtower, and begin fulfilling the responsibility of guarding the flock from the wolves that are now moving among the sheep. I make the claim about the wolves not only because I am aware of many men who are now teaching foolishness, which I perceive to be error, but based upon the principle that all of the prophets speak more for our time than for the days in which they lived. Therefore, based upon that prophetic truth—in connection with the prophetic fact that at the arrival of the tarrying time on 9/11 fanaticism began—all of the biblical warnings in God’s word regarding false teachers and wolves in sheep’s clothing has become present truth.
Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. 2 Timothy 4:2–4.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 2 Peter 1:19–2:3.
I would offer this for your reflection as you consider the treatise. I have been, and still am, open for correction in how I am approaching the application of God’s prophetic word. Where is that correction? I find absolutely no elevated brotherly love demonstrated when we allow men to teach errors simply because they are our longtime friends, or are in some type of working relationship with us.
If those that wish to warn the world of the dangers of my unholy and unsanctified influence would turn the weapons of their warfare away from my personality and character and begin to fulfill their responsibility of rightly dividing the Word of truth and thereafter demonstrate to those now being drawn into this foolish mud fight why I am a teacher of error, they would have easy access to perhaps four hundred hours of recorded prophetic material and hundreds of pages of written material that should provide them with enough evidence to prove in a convincing way why the ideas I present are not biblical. When you produce those errors, I intend to public retract those errors.
Some of the individuals in this confederacy that have led their readers to believe that they have had a close and long-term personal relationship with me should know themselves that the easiest way to move my understanding of biblical truth is through an application of a “Thus saith the Lord.” If it is important for this confederacy to continue this public and disgraceful saga, then by all means, correct the erroneous ideas you find presented within the newsletters that have apparently been such a trial for your ministries.
July 8, 2014
An open letter to those who have become agitated over the biblical injunction that calls for a solemn assembly within the house of the Lord in advance of the Sunday law:
Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord. Joel 1:13, 14.
Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 2:1–3.
The biblical command for God’s people to gather together into His house—which is in Jerusalem, and is represented by the Seventh-day Adventist church at the end of the world—is to be applied before the occurrence of the Sunday law.
Over the past week or so, voices have been ubiquitously erupting and calling the wrath of God down upon myself and upon the ministry of Future for America for presenting the following concept: God’s prophetic Word identifies that from September 11, 2001—when the judgment of the living and the sealing of God’s people began—an internal gospel work is to be accomplished among the people of God in advance of the ingathering of the eleventh-hour workers that commences at the Sunday law.
The individuals that are now the most zealous in sounding the alarm about my apparent “apostasy” had, prior to the circulated emails, retracted their previously held doctrinal position of identifying 9/11 as the arrival of the “day of the Lord.” Once they were thoroughly presented with the fact that 9/11 does not mark the arrival of the “day of the Lord,” but rather the arrival of the “day of the Lord’s preparation”, they took hold of that understanding, and this prompted their recant. They testified that they had then recognized the prophetic logic that there indeed was a time of preparation in advance of the Sunday law, which marks the beginning of the “day of the Lord”. They also came to understand that these prophetic days align with the instructions found in the fourth commandment concerning the day of preparation and the Sabbath. If you concur, you understand that the “day of the Lord” that begins at the Sunday law identifies the Sabbath day.
Although they arrived to the correct understanding of the “day of the Lord”, they exhibited their failure to make the logical leap to recognize that something needs to be accomplished during the time of the “Lord’s preparation” in advance of the “day of the Lord”. Perhaps they assumed that the “day of the Lord’s preparation” actually means “business as usual.” Though as Seventh-day Adventists in good standing, they know that the preparation day identifies a work that is to be done in advance of the Sabbath.
But, God’s dealings with men are ever the same, and before any great work—the ingathering that is accomplished during the Sunday law crisis—there is a work of preparation that is to be accomplished.
“‘Come up to Me into the mount,’ God bids us. To Moses, before he could be God’s instrument in delivering Israel, was appointed the forty years of communion with Him in the mountain solitudes. Before bearing God’s message to Pharaoh, he spoke with the angel in the burning bush. Before receiving God’s law as the representative of His people, he was called into the mount, and beheld His glory. Before executing justice on the idolaters, he was hidden in the cleft of the rock, and the Lord said, ‘I will proclaim the name of the Lord before thee,’ ‘merciful and gracious, slow to anger, and abundant in loving-kindness and truth; . . . and that will by no means clear the guilty.’ Exodus 33:19; 34:6, 7, A.R.V. Before he laid down, with his life, his burden for Israel, God called him to the top of Pisgah and spread out before him the glory of the Promised Land.
“Before the disciples went forth on their mission, they were called up into the mount with Jesus. Before the power and glory of Pentecost, came the night of communion with the Savior, the meeting on the mountain in Galilee, the parting scene upon Olivet, with the angel’s promise, and the days of prayer and communion in the upper chamber.
“Jesus, when preparing for some great trial or some important work, would resort to the solitude of the mountains and spend the night in prayer to His Father. A night of prayer preceded the ordination of the apostles and the Sermon on the Mount, the transfiguration, the agony of the judgment hall and the cross, and the resurrection glory.” The Ministry of Healing, 508, 509.
Before the Sunday law, which marks the arrival of the “day of the Lord,” a work of preparation is to be done among God’s people. God never changes and His dealings with men are ever the same.
Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Then will the Lord be jealous for his land, and pity his people. Joel 2:15–18.
All of the prophets agree with one another, and a clear example of this is evidenced when Joel’s command to blow a trumpet in Zion corresponds to a second witness found in the trumpet message of Isaiah.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Isaiah identifies that the trumpet message for this time is directly applied to Seventh-day Adventists that need to overcome their sins before their probation closes at the Sunday law. Therefore, Isaiah’s trumpet message is simply another representation of the message to Laodicea.
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.
“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord.” Review and Herald, March 22, 1887.
Those that are raising their voices against the message identifying the time of the Lord’s preparation as a time for an internal work to take place among Seventh-day Adventists are not raising their voices against Jeff Pippenger, or the ministry of Future for America—they are raising their voices against God’s prophetic word. Since 9/11 the Lord has been entering into covenant with those that Isaiah likens to an “ensign” that is lifted up at the Sunday law crisis.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
When Christ entered into covenant with ancient Israel in the beginning of their history during the time of Moses, there was a period of forty years where God interacted exclusively with His chosen people.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
At the end of ancient Israel, when Christ was entering into covenant with the Christian church, there were seven years that God interacted exclusively with His chosen people.
Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. James 1:17.
When God was entering into covenant with modern Israel in the Millerite time period, God interacted exclusively with His chosen people from October 23, 1844 through 1850.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
The three prophetic witnesses of the covenant histories of Moses, Christ, and the Millerites identify that when God renews His covenant with modern Israel from 9/11 to the Sunday law, there will be an exclusive interaction that takes place between God and His chosen people. The three lines of Moses, Christ, and the Millerites provide a very detailed identification of why the reception of the Laodicean message precludes the work of public evangelism.
The “attack” that exploded immediately after we placed this truth into the public record at our recent camp-meeting marks one of the primary prophetic characteristics found in these three lines. Those of you that have never heard of me or Future for America might very well assume from the rhetoric that whatever this matter is about, it is so convoluted that you need not take time to investigate it one way or another. Those of you that have had an issue to settle with me for some time may very well rejoice that I am finally getting my dues. Those of you that were open to the ideas that we have presented upon prophecy in the past might suddenly decide that you need to re-evaluate whether your former reception to our voice was reasonable or not. But, whether or not you fall into one of these three categories or some other category, there is at least one thing that I will leave you with:
None of the zealous rhetoric that has taken place over the past week or so has introduced one biblical argument to identify why the claims I am making from the prophetic lines is incorrect. Go ahead and re-read those emails. They are by and large exposés on my many character defects. Yes, there are some individuals that have offered Spirit of Prophecy passages on the work of public evangelism, but those considerations are amply addressed in the public presentations at our most recent camp-meeting that ignited this current firestorm. And the answers that were provided in that camp-meeting are supported by inspiration.
It is true that I am now presenting that Adventism is to be gathering together into a holy convocation in preparation for the great harvest ingathering of the Sunday law crisis. I find William Miller’s words fitting to this point—in the final sentence of his thirteenth rule of prophetic interpretation he writes, “For God takes care that history and prophecy doth agree, so that the true believing children of God may never be ashamed.”
The pope is now calling for Sunday laws, and the normal secular news organizations are presenting his call to their audiences. Radical Islam is on the verge of establishing a modern empire in the Middle East. The great modern powers of Russia and China, and the lesser powers in the Middle East, North Korea, and some in South America are rattling their sabers. The stock market is rising, rising, rising while the Catholic immigrants are flooding over the borders of the southern United States. The civil government in the United States, and no doubt the entire world, is paralyzed by corruption and worldly philosophies. Murders and crimes are becoming more bizarre. Earth quakes, volcanoes, and catastrophic weather disasters are now commonplace.
At this very time, the Seventh-day Adventist church is celebrating, ordaining women, and requiring employees to receive instruction in Jesuit hypnotic practices, and on and on. History doth agree with the prophetic record that the Sunday law is about to happen. History and prophecy are also demonstrating the fact that Seventh-day Adventism is totally unprepared for this event. Yet the prophetic message that identifies that we are now to cease from our own works, repent in sackcloth and ashes with tears between the porch and the altar, and seek the remedy offered to the Laodicean people is being attacked with the venom of a serpent!
I have found that there are many men that are teaching error, whose characters are in no way representative of what the high calling of Christ Jesus requires. In spite of this fact, I have also found that these teachers of error are better addressed by identifying their teachings as error through a presentation of the truth of God’s word.
My understanding of this argument over the work that is to be accomplished among God’s people in the closing scenes of the investigative judgment just before the Sunday law is that it will create a separation where those that stand upon the truth are to become the minority. Because of this prophetic fact, I do not expect many to candidly investigate this subject. However, I will leave you with a thought concerning your position if you have read this far into this open letter and possess a contrary opinion: since when was a message purportedly from God’s word to be evaluated by the criticisms thrown against the characters of those that present that purported message of God?
Were the majority against the message of Noah? Does that history illustrate the end of the world? Were the majority against the message of Moses? Was that history an illustration of the end of the world? Were the majority against the message of Christ, and did that history illustrate the end of the world? Were the majority against the message of William Miller, and did that history illustrate the end of the world?