For, behold, the darkness shall cover the earth, and gross darkness the people:
but the Lord shall arise upon thee, and His glory shall be seen upon thee. Isaiah 60:2
As It Was
As It Was...In The Days Of Noah
The Days of Noah and the Time of the End: A Biblical and Prophetic Connection
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The story of Noah and the Flood, recorded in Gen. 6-8, is more than a historical account—it serves as a prophetic template for the conditions and events preceding the return of Jesus Christ. We are going to examine the connection that underscores the moral, spiritual, and temporal similarities between these eras, offering lessons and warnings for those awaiting Christ’s second coming.
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The Bible describes the days of Noah as a time of widespread wickedness and divine judgment. “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” Gen. 6:5 Humanity had descended into violence, corruption, and rebellion against God (Gen. 6:11-12). Amid this, Noah, a “preacher of righteousness” (2 Pet. 2:5), was called to build the ark and warn the world of impending destruction—a message largely ignored.
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The literal timeline of Noah’s days is significant. God declared: “My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.” Gen 6:3 This 120 year period marked the probationary time granted to humanity before the Flood. Additionally, a final seven-day warning is specified: “For yet seven days, and I will cause it to rain upon the earth forty days and forty nights.” Gen. 7:4 These literal timeframes—120 years of preparation and seven days of final warning—frame the narrative of divine patience, human rejection, and ultimate judgment.
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Jesus Himself connects this period to the end times, “But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.” Matt. 24:37-39 Here, Christ emphasizes the normalcy of life amid impending doom, a key characteristic linking Noah’s era to the last days.
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Sister White expands on this biblical parallel, viewing the days of Noah as a mirror to the spiritual and societal conditions of the time of the end. In Patriarchs and Prophets, she writes:
“The sins that called for vengeance upon the antediluvian world exist today. The fear of God is banished from the hearts of men, and His law is treated with indifference and contempt.” PP 101.2
She identifies the same moral decay—pride, selfishness, and rejection of God’s authority—as prevalent in both periods.
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As the time of their probation was granted them, the people of Noah’s day slighted the warning message. So it will be in the last days. And while the 120 years does not precisely correspond prophetically to the timeline for the end, it is used however to illustrate God’s longsuffering and the closing of probation, a concept central to our eschatology. Regarding the seven days before the Flood, we read this poignant parallel: “For seven days after Noah and his family entered the ark, there appeared no sign of the coming storm. During this period their faith was tested. It was a time of triumph to the world without.” PP 98.3 Inspiration connects this to the final moments before Christ’s return, suggesting a brief period when the faithful will face apparent delay, yet the unrepentant will remain oblivious to the impending judgment. Read chapter 34 of Spirit of Prophecy vol. 4 for greater insight as to what will take place prophetically in this time that mirrors the time of Noah.
Stay strong in present truth!
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As It Was...In The Days Of Lot
The Days of Lot and the End Times: A Biblical and Prophetic Connection
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The Bible is a rich tapestry of historical narratives and prophetic insights, offering warnings and guidance for all ages. One such narrative is the story of Lot and the destruction of Sodom and Gomorrah, which Jesus Himself linked to the conditions preceding His second coming.
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The account of Lot unfolds in Gen. 19. Lot, Abraham’s nephew, resided in Sodom, a city notorious for its wickedness (Gen. 13:13). The inhabitants’ sins were so grievous that God determined to destroy Sodom and Gomorrah. Before executing judgment, He sent two angels to rescue Lot and his family. The angels instructed them to flee without looking back. Lot’s wife, however, disobeyed, glanced back at the doomed city, and was turned into a pillar of salt (Gen. 19:26). Immediately after their escape, fire and brimstone rained from heaven, annihilating the cities.
This sudden destruction underscores a key theme: God’s judgment, though delayed by mercy, arrives decisively. The story serves as more than history—it’s a prophetic type of the end times.
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Jesus directly connects Lot’s days to His return in Luke 17:28-30:
“Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all—so will it be on the day when the Son of Man is revealed.”
Here, Jesus paints a vivid picture: people engrossed in everyday activities, unaware of impending doom. The normalcy of life—eating, trading, building—contrasts sharply with the abrupt judgment that follows. This parallel suggests that the end times will mirror Lot’s era in both societal behavior and the unexpected nature of Christ’s return.
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The same sins exist in our day which brought the wrath of God upon the world in the days of Noah and in the time of Sodom. "The love of pleasure was fostered by wealth and leisure, and the people gave themselves up to sensual indulgence. 'Behold,' says the prophet, 'this was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before Me: therefore I took them away as I saw good.' Ezekiel 16:49, 50 There is nothing more desired among men than riches and leisure, and yet these gave birth to the sins that brought destruction upon the cities of the plain. Their useless, idle life made them a prey to Satan's temptations, and they defaced the image of God, and became satanic rather than divine. Idleness is the greatest curse that can fall upon man, for vice and crime follow in its train." PP 156.2 Sins like pride, idleness, and neglect of the poor (Ezekiel 16:49), alongside rampant immorality, are hallmarks of both Sodom and modern society.
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“The end will come more quickly than men expect. The wheat will be gathered and bound in sheaves for the garner of God; the tares will be bound as fagots for the fires of destruction.” 4SP 447.1 This echoes Jesus’ teaching, reinforcing that many will be unprepared when Christ returns.
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The literal days of Lot, marked by sin, sudden judgment, and divine mercy, serve as a prophetic blueprint for the end times. Jesus’ words in Luke 17 and Ellen G. White’s writings illuminate this connection, revealing a world steeped in familiar sins and facing an imminent reckoning. As we observe these signs today, Lot’s story calls us to live faithfully, heed God’s warnings, and trust in His deliverance. May we prepare our hearts, watching and waiting for the Son of Man’s return.
Stay strong in present truth!
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As It Was...In The Life Of Christ
Connecting The Days In The Life Of Christ On Earth With The End Of Time Just Before His Second Coming
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The life of Jesus Christ, especially the events of His final week on earth—commonly known as the Passion Week—offers profound insights into His sacrifice and serves as a prophetic blueprint for the closing scenes of earth’s history just before His second coming. We will uncover in this article striking parallels between the days in Christ’s life on earth and the experiences of God’s people in the end times. This article explores these connections, day by day, to deepen our understanding and strengthen our spiritual preparation.
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The Passion Week, encompassing Christ’s triumphal entry into Jerusalem, His teachings, suffering, death, and resurrection, is rich with meaning for us today. These events not only fulfilled Old Testament prophecies but also foreshadow the trials, triumphs, and ultimate victory of God’s people at the end of time. Through an understanding of these events, we gain clarity on how to live faithfully in the last days, holding fast to the hope of Christ’s soon return.
Day 1: Triumphal Entry – The Final Proclamation of the Gospel
Jesus entered Jerusalem riding a donkey, greeted by crowds shouting, “Hosanna to the Son of David!” (Matt. 21:1-11) This triumphal entry marked His public presentation as the Messiah and King, though it also solidified His rejection by the religious establishment.
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In the end times, this event finds its parallel in the final, powerful proclamation of the gospel to the world, often referred to as the “loud cry” of the Third Angel (Rev. 14:8-11) in connection with the Fourth Angel going forward with a "strong voice" in Rev. 18:1-4. “The message will be carried not so much by argument as by the deep conviction of the Spirit of God." GC88 612.2 Just as Jesus was proclaimed King amidst the crowds, the truth of His salvation will ring out with authority by His messengers and through the witness of those filled by the latter rain, urging all to accept Him before probation closes.
Day 2: Cleansing the Temple – Purification of the Church
The next day, Jesus entered the temple and drove out the money changers, declaring, “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” Matt. 21:13 This act of cleansing symbolized His desire to purify His people from corruption.
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Similarly, in the last days, the church will undergo a purification process. Mal. 3:1-3 prophesies the Lord refining His ministers "and purge them as gold and silver.” Inspiration describes the church as the going through a “shaking”: “The church may appear as about to fall, but it does not fall. It remains, while the sinners in Zion will be sifted out—the chaff separated from the precious wheat” 2SM 380.2 Like the temple cleansing, this sifting will separate true believers from the unfaithful, preparing a pure church for Christ’s return.
Day 3: Teaching in the Temple – Final Warnings and Teachings
During the following day, Jesus taught extensively in the temple, sharing parables and warnings about the end of the age. In Matt. 24, He spoke of wars, famines, and false prophets, urging His followers to “watch therefore, for ye know not what hour your Lord doth come.” Matt. 24:42
This period of teaching parallels the final warnings given to the world through an understanding of the great troubles that are going to plague humanity as judgments begin to fall and Satan's power is allowed to wreak havoc on humanity. The three angels’ messages of Rev. 14:6-12, will once again be employed to give hope and which proclaim the everlasting gospel, the fall of Babylon, and the consequences of receiving the mark of the beast. The remedy given: “The three angels’ messages are to be combined, giving their threefold light to the world” 15LtMs, Ms 52, 1900, par. 14 Just as Jesus taught with authority to prepare His disciples, the church must proclaim these messages to ready the world for the end and impending destruction.
Day 4: Anointing at Bethany – Preparation for the Final Conflict
On Wednesday, Mary anointed Jesus with costly ointment at Bethany, an act He said was “against the day of my burying” (Matt. 26:6-13). This event signifies preparation and consecration for what lay ahead.
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In the end times, God’s people will be sealed and spiritually prepared for the final conflict. Rev. 7:1-3 describes angels holding back the winds of strife until the servants of God are sealed in their foreheads. We are told, “The seal of the living God will be placed upon those only who bear a likeness to Christ in character.” LDE 221.2 Like Mary’s anointing which signifies consecration, an act that communicates the reassurance of the Holy Spirit, this modern day sealing represents dedication and readiness for the trials through the reception of the outpouring of the latter rain through the Spirit, the finishing work in us.
Day 5: The Last Supper – Communion with Christ
On Thursday evening, Jesus instituted the Lord’s Supper with His disciples, saying, “This do in remembrance of me” (Matt. 26:17-30; 1 Cor. 11:23-26). This meal symbolized communion with Him and the new covenant sealed by His blood.
For end-time believers, a deep, personal relationship with Christ is essential to endure the coming trials. We read, “The ordinance of the Lord’s Supper was given to commemorate the great deliverance wrought out as the result of the death of Christ.” DA 652.3 Just as the disciples were strengthened by this intimate moment with Jesus, we must be spiritually nourished through communion with Him to stand firm in the last days.
Day 6: Trial and Crucifixion – Persecution and Sacrifice
Friday brought Jesus’ trial, suffering, and crucifixion. Despite false accusations and unbearable pain, He remained faithful, declaring, “It is finished” John 19:30 completing the work of redemption (Matt. 26:47-27:66).
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This day parallels the intense persecution God’s people will face during the “time of trouble.” Rev. 13:15-17 warns of a death decree against those who refuse the mark of the beast. Ellen White describes this period: “The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” T32 207.2 Like Christ who had sacrificed all for the human race, believers will be called to sacrifice everything just prior to the close of probation, some even with their lives, yet their faith will sustain them.
Day 7: Rest in the Tomb – The Waiting Period
On the Sabbath, Jesus rested in the tomb, His redemptive work complete (Matt. 27:62-66). For His disciples, it was a time of sorrow and uncertainty, unaware of the victory to come.
In the end times, there may be a similar period when evil appears triumphant, and believers must wait in faith. Rev. 6:9-11 depicts the souls of martyrs crying, “How long, O Lord?” But we are encouraged to persevere: “The season of distress and anguish before us will require a faith that can endure weariness, delay, and hunger” 4SP 438.2 This rest in the tomb symbolizes the patience required before Christ’s deliverance and also reminds us the great significance of the Sabbath commandment as Jesus even kept it in death.
Day 8: Resurrection – The Second Coming
On Sunday morning, Jesus rose triumphant from the grave, proving His power over sin and death (Matt. 28:1-10). This resurrection is the cornerstone of Christian hope.
It directly parallels the second coming, when Christ will return to raise the righteous dead and take His people to heaven. 1 Thess. 4:16-17 promises, “The Lord himself shall descend from heaven with a shout… and the dead in Christ shall rise first.” What a beautiful scene we read here, “The living righteous are changed ‘in a moment, in the twinkling of an eye.’… They are made immortal and with the risen saints are caught up to meet their Lord in the air.” 4SP 464.1 The resurrection of Christ was the precursor to this glorious victory.
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The literal days of Christ’s Passion Week mirror the events and experiences, maybe not exactly in chronology, awaiting God’s people just before His second coming. From the triumphal entry’s gospel proclamation to the resurrection’s promise of eternal life, each day offers lessons of faith, endurance, and hope. Scripture and Ellen White’s writings illuminate these parallels, urging us to prepare spiritually for the challenges ahead. As she exhorts, “Let us strive with all the power that God has given us to be among the hundred and forty-four thousand.” Mar 241.8 May we study these truths, stand firm in faith, and rejoice in the certainty of Christ’s soon return.
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As It Was...In The Days Of Pentecost
The Connection Between Pentecost And The Outpouring Of The Latter Rain
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There is a profound connection between two pivotal events in the history of God’s people: the outpouring of the Holy Spirit at Pentecost and the promised latter rain. These events, though separated by centuries, are united by their divine origin and purpose. Both represent powerful interventions of the Holy Spirit to empower God’s people for witness and to prepare them for significant moments in salvation history—the establishment of the Christian church at Pentecost and the second coming of Christ with the latter rain.
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The account of Pentecost, recorded in Acts 2, marks a transformative moment in the early Christian church. Following Jesus’ ascension, His disciples gathered in Jerusalem, united in prayer and expectation of the promised Holy Spirit. The Bible describes the event vividly: “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” Acts 2:2-4 This supernatural outpouring enabled the disciples to proclaim the gospel in diverse languages, resulting in the conversion of about three thousand souls in a single day (Acts 2:41).
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This event is understood as the “former rain,” a term rooted in Scripture. In Joel 2:23, God declares, “Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.” “The outpouring of the Spirit in the days of the apostles was the ‘former rain,’ and glorious was the result. To the end of time the presence of the Spirit is to abide with the true church. But near the close of earth's harvest, a special bestowal of spiritual grace is promised to prepare the church for the coming of the Son of Man. This outpouring of the Spirit is likened to the falling of the latter rain.” AA 54.2-55.1 For the former rain at Pentecost, it's purpose was the divine empowerment that launched the gospel message, causing the church to grow and flourish.
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The Bible also prophesies a second, more abundant outpouring of the Holy Spirit, known as the “latter rain,” which will occur in the last days to prepare God’s people for Christ’s return. This promise is foreshadowed in Joel 2:28-29: “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit.” While Peter cited this passage at Pentecost to explain the events of that day (Acts 2:17-18), we find that, as with all typology, "But when that which is perfect is come, then that which is in part shall be done away." 1 Cor. 13:9,10 “The outpouring of the Spirit in the days of the apostles was the ‘former rain,’ and glorious was the result. But the ‘latter rain’ will be more abundant.” 8T 21.2
Scripture further supports this promise in Zech. 10:1: “Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field.” This latter rain is a special endowment of the Holy Spirit, designed to ripen the spiritual harvest and equip God’s people to proclaim the final warning to the world.
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The connection between Pentecost and the latter rain lies in their shared purpose and their roles as divine interventions at critical junctures in the Christian era. One could say that these two events are the alpha and omega, or bookends, of the Christian gospel era. Just as the former rain empowered the early church to begin the gospel commission, the latter rain will empower the final generation to complete it. This parallel is drawn explicitly here: “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest.” 3AM 134.2
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Both events are characterized by a supernatural endowment of power from the Holy Spirit, accompanied by miraculous signs and a rapid spread of the gospel. At Pentecost, the disciples spoke in tongues, and thousands were converted in a day. Similarly, the latter rain will usher in an unprecedented proclamation of truth: “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers.” 4SP 429.2 This global scope and intensity mark the latter rain as a greater fulfillment of the Pentecostal experience.
Moreover, preparation is a common prerequisite for both outpourings. Before Pentecost, the disciples “were all with one accord in one place,” Acts 2:1 praying and seeking God together (Acts 1:14). Likewise, the latter rain requires a similar readiness: “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close.” 3AM 134.3 Ellen White emphasizes that this preparation involves prayer, repentance, and unity among God’s people.
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The connection between Pentecost and the latter rain carries deep significance for believers today. Just as the former rain established the church through the Holy Spirit’s power, the latter rain will complete the gospel work, preparing a people to stand in the final crisis and welcome Christ’s return. We have clear counsel, “The latter rain, ripening earth’s harvest, represents the spiritual grace that prepares the church for the coming of the Son of man." TM 506.2 This is not a passive promise but a call to action—inviting us to seek God earnestly for this outpouring.
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As the disciples prepared for Pentecost through united prayer, so must we prepare for the latter rain. Do we not want to plead with the Father for this? “Let the latter rain come into my vessel. Let the light of the glorious angel which unites with the third angel shine upon me; give me a part in the work; let me be a colaborer with Jesus Christ.” LDE 194.1 This pleading aligns us with God’s purpose to finish the work of salvation and hasten the return of Jesus.
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Pentecost and the latter rain stand as divine bookends of the Christian era, each marked by an outpouring of the Holy Spirit to both complete a work in them as well as empower God’s people for their mission. The former rain at Pentecost initiated the gospel’s spread, while the latter rain will bring it to completion with even greater power and scope. Rooted in Scripture and illuminated by Ellen G. White’s writings, this connection reminds us of God’s faithfulness to equip His people for every good work—from the church’s beginning to its triumphant end. As we await the latter rain, may we heed the call to prepare, that we might be vessels of the Holy Spirit in these last days.
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As It Was...In The First 50 Years Of Adventism
The First Fifty Years And The 1872 Fundamental Principles
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The first fifty years of the Seventh-day Adventist movement, particularly from 1844 (the Great Disappointment) to 1894, are often seen as a period of purity and adherence to biblical principles. The 1872 Fundamental Principles, published by the SDA church under the direction of Ellen G. White, James White, Joseph Bates and Uriah Smith, outlined core beliefs such as the Sabbath, the sanctuary message, and the nonimmortality of the wicked, among others, serving as a standard for the church’s identity. (Visit OUR BELIEFS page for more detail) These principles were rooted in Scripture, James White emphasized, “The Bible is our rule of faith and doctrine” (Review and Herald, September 12, 1854).
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Warnings of Apostasy and Changes
Ellen G. White warned that changes after mid 1890's could lead to apostasy, stating, “The enemy of souls has sought to bring in the supposition that a great reformation was to take place among Seventh-Day Adventists, and that this reformation would consist in giving up the doctrines which stand as the pillars of our faith, and engaging in a process of reorganization...The principles of truth that God in His wisdom has given to the remnant church, would be discarded. Our religion would be changed. The fundamental principles that have sustained the work for the last fifty years would be accounted as error. A new organization would be established.” 1SM 204.2
The main change that was impending at this time was the adoption of Trinitarianism, it was seen by EGW's husband, James White as well as many other pioneers, as a danger that must be met. Ellen White, however, it seems was instructed or compelled to remain silent on this subject. In regards to the alpha of apostasy she writes "No human mind can comprehend God. None are to indulge in speculation regarding His nature. Here silence is eloquence. The Omniscient One is above discussion." MH 429.3 How much more true is this regarding the omega of apostasy? Could the end-time prophet's silence on such a matter be a testing truth for God's people to determine who are following counsel, from those who are leaning upon the arm of flesh, which is church/pastoral authority? It is after all, the trinitarian teaching that has violated the instruction given, by subscribing to the beliefs that Christ is coeternal, the Holy Spirit is a man and that they are both coequal. This is extra-Biblical understanding. No, our authority is only through inspiration as guided by the Spirit of the Father and His Son and is given to us through the Holy Scriptures and not by human tradition and teachings which are sourced from the very inception of bringing paganism and Christianity together in the 4th century.
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Historical Context and the 1872 Fundamental Principles
The SDA movement began with the Millerite movement and the Great Disappointment of 1844, leading to the formal organization of the church in 1863, as it was considered a movement from 1844-1862. The first fifty years, particularly up to 1894, were pivotal for establishing its identity. The 1872 Fundamental Principles, published by the Steam Press of the Seventh-day Adventist Publishing Association in Battle Creek, Michigan, outlined 25 points of faith, emphasizing biblical authority and rejecting creeds. The document states, “We have no articles of faith, creed, or discipline, aside from the Bible… but is a brief statement of what is, and has been, with great unanimity, held by them.” FP1872 3.1
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This period was marked by the leadership of pioneers like James White, Ellen G. White, J.N. Andrews, S.N. Haskell, and others, who focused on biblical study and prophetic guidance. Ellen G. White, in a letter written on December 4, 1905, emphasized the significance of this period, stating:
“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. . . . 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. The 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.” 20LtMs, Lt 326, 1905, par. 3 An interesting aside, this quote was written 7 years after the book "The Desire of Ages" was first published. It was this book that a couple of statements have been used out of context to paint EGW as a Trinitarian convert or possibly as being a closet believer of that theological tenet all along. But as the personality of both God the Father and Jesus His only begotten Son is not only the first two of the fundamental principles, but is also one of the pillars (old landmarks) of our faith which is unmovable.
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This quote highlights that the truths established during this period—particularly after 1844—were unchangeable and foundational, aligning with the 1872 Fundamental Principles.
The Old Landmarks: Unchangeable Truths
Ellen G. White frequently referred to certain doctrines as “old landmarks,” which she defined as foundational truths revealed during the early Adventist movement. She identified “old landmarks” like the sanctuary doctrine and Sabbath observance as unchangeable, noting, “The passing of the time in 1844 was a period of great events… the cleansing of the sanctuary transpiring in Heaven... the first and second angel's messages and the third, unfurling the banner on which was inscribed, ;The commandments of God and the faith of Jesus'... the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays... The non-immortality of the wicked is an old landmark.” 6LtMs, Ms, 1889, par. 9
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She also cautioned, “There was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were… the minds of men were fixed, sealed against the entrance of light... they had perverted ideas of what constituted the old landmarks.” 6LtMs, Ms 13, 1889, par. 8 These landmarks included the sanctuary message (Dan. 8:14), the three angels’ messages (Rev. 14:6–12), the Sabbath (Exo. 20:8–11), and the non-immortality of the wicked (Mal. 4:1–3). The concept of preserving these landmarks is rooted in Scripture, particularly Prov. 22:28, which states, “Remove not the ancient landmark, which thy fathers have set.”
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Warnings of Changes Leading to Apostasy
Ellen G. White foresaw that changes after the first fifty years would lead to apostasy. She warned in 1904:
“The fundamental principles that have sustained the work for the last fifty years would be accounted as error. A new organization would be established. Books of a new order would be written. A system of intellectual philosophy would be introduced.” 1SM 204.2
She also spoke of an “alpha” and “omega” of apostasy, with the alpha being the Kellogg apostasy around 1903, involving pantheistic teachings, and the omega being a more startling departure. She stated, “We have now before us the alpha of this danger. The omega will be of a most startling nature," 1SM 197.4 and expressed concern, “I knew that the omega would follow in a little while; and I trembled for our people.” 1SM 203.2 In order for these two apostasies to be true bookends, they must also be of the same nature. They both strike at one of the pillars of our faith which is the personality of God.
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Post-1894 Changes and the Path to Apostasy
After 1894, significant changes occurred, which those who stand by the first fifty years see as fulfilling her warnings. The major shift was the adoption of the Trinitarian doctrine, which was not part of the original 1872 principles. Early pioneers like James White and J.N. Andrews held non-Trinitarian views, with James White criticizing the Trinity as “unscriptural” (The Day Star, January 24, 1846). By the mid-20th century, however, the SDA Church officially embraced Trinitarianism, as seen in its 28 Fundamental Beliefs (What do Seventh Day Adventists Really Believe? | adventist.org).
Other changes included organizational shifts, such as the 1931 move towards accredited qualifications for pastors and church workers, which many viewed as prioritizing human wisdom over divine guidance. These changes were seen as part of a “new organization” that Ellen G. White warned against, no doubt leading to the omega of apostasy we see today.
Table: Comparison of 1872 and Later Doctrinal Shifts
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1872 Fundamental Principles Post-1894 Changes
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View of God
Non-Trinitarian, one God, Father the Almighty Trinitarian, three co-eternal Persons
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Sabbath
Seventh-day Sabbath central, Exodus 20:8–11 Retained, but emphasis shifted in practice*
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Sanctuary Doctrine
Key pillar, cleansing began 1844 Retained, but interpretations varied
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Organization
Simple, Bible-based, no creeds More centralized (controlled), formal structures
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A Call to Return
The first fifty years of Adventism (1844–1894) represent a period of fidelity to the 1872 Fundamental Principles, upheld by pioneers and rooted in Scripture. Ellen G. White’s warnings about apostasy highlight how changes after this period, such as the adoption of Trinitarianism and organizational shifts, have led away from these foundational truths. As she urged, “We have nothing to fear for the future except as we shall forget how we have been led in past history” (Life Sketches, p. 196). Let us return to the first fifty years of Adventist faith—to the pure doctrines of 1872—and hold fast to these old landmarks, ensuring we remain faithful to God’s original plan for His remnant church.
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*The emphasis on Sabbath during the years of 1855 to the turn of the century of Adventism was focused more on individual acceptance, while today the emphasis is more on structured worship and modern adaptations.
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