Background

Although historicism has been the official position of the Seventh-day Adventist church, more recently some Adventists have started to entertain futurism. Futurism, in contrast to historicism, does not allow for a fulfillment of apocalyptic prophecy throughout the centuries and millennia but normally places the predicted events in the last segment of human history. On the other hand, differing from futurists and following a historicist view, Adventists believe that the books of Daniel and Revelation prophetically describe events that run from the time of the author to the final consummation and thus cover large parts of human history.

Adventists believe that the text of Revelation supports a historicist approach. They are convinced that the present generation lives already on the verge of Christ’s second coming, in the time of the sixth seal and the sixth trumpet. They also recognize that although Revelation discloses the last events, it does not provide details of some current religious and political affairs. In other words, Revelation contains broad lines but not every stroke of history.¹

Some Adventists have attempted to interpret passages in Revelation by combining an historicist and futurist interpretation. Recently, the Adventist scholar Erwin R. Gane has published Trumpet after Trumpet: Will Revelation’s Seven Trumpets Sound Again.² This author has opted for what he calls a “philosophy of history,”³ which he combines futurism with historicism, thus following “the philosophy of history interpretation, which recognizes history as cyclical and repetitive.”⁴

Analysis

Thesis. Gane’s main thesis postulates that the seven trumpets of Revelation have a historicist fulfillment plus a major fulfillment in the time after the close of probation. Consequently, this second interpretation becomes more important because it addresses this generation in stronger terms.⁵ In addition, he understands the historicist interpretation just as a type of the antitypical end-time understanding.⁶ In a chart he suggests that the seven trumpets reach an end-time fulfillment in the seventh trumpet.⁷

As the chart above demonstrates, he opts for a dual interpretation and thus fulfillment of the seven trumpets of Rev 8-11. But obviously, he does not limit his approach to the seven trumpets, but applies it to the seven seals. So “the first three seals (Rev. 6:1-6) parallel the three angels’ messages of Revelation 14:6-12.”⁸ With the second trumpet he even seems to have three interpretations. The second trumpet refers to “the decline and fall of the Roman Empire,”⁹ “the Papacy,”¹⁰ and—by linking the second trumpet to Daniel 11—to the clash between the Christian West, including the United States of America and the world of Islam, which will be conquered before the United States and its allies will be destroyed.”¹¹

This reminds us to some extent of Desmond Ford’s multiple fulfillments of apocalyptic prophecy (apostelesmatic principle). Although there are major differences between the two authors, Gane’s approach opens the door for an indefinite number of fulfillments. Furthermore, his approach overlooks the fact that neither Daniel nor Revelation (e.g., Dan 2 and Rev 12-14) suggest or allow for multiple interpretations of apocalyptic prophecy. Furthermore, multiple fulfillments obliterate the concept of recapitulation, held by Adventist interpreters. Multiple fulfillments of apocalyptic prophecy also turns the interpretation of apocalyptic prophecy into a subjective enterprise and deprives the biblical texts of any definite meaning. As Jon Paulien said: “As a prediction of history that runs the entire period from the prophet’s time until the end, there is no room for dual or multiple fulfillments. While aspects of a prophecy (such as the ‘stone’ of Daniel 2) may be applied in various ways by later inspired writers, the original meaning of the prophecy as a whole is complete in its single fulfillment.”¹²

Presuppositions. Gane’s presuppositions for his dual approach to the interpretation of the seven trumpets are as follows:

1. The throne scene in Revelation 4-5 is a pre-Advent judgment scene and refers to Daniel 7.¹³ If this is so, the next logical step would be to place the opening of the seals after the beginning of the pre-Advent judgment in 1844.

2. The trumpets are “sounding after the close of probation.”¹⁴ According to Gane the throwing of the fire-filled censer¹⁵ to the earth (Rev 8:5) points to the time after the close of probation. While the final close of probation is alluded to in Revelation 22:11, 12, he suggests that there was also a close of probation for Israel referred to in Daniel 9 and fulfilled in A.D. 34. Therefore, the historical fulfillment of the trumpets begins with A.D. 34 while the eschatological fulfillment would be purely future from our present day perspective.¹⁶ However, such an approach would see the primary fulfillment as the eschatological one. In other words, the futuristic interpretation takes precedence and is the dominating approach.

3. The seven trumpets parallel the seven plagues chronologically. “The trumpets are devil-inspired scourges that God allows because of the unfaithfulness of humanity. . . . By contrast, the plagues are curses God metes out upon portions of the ungodly as punishments meant to counteract and restrain the destructive work of Satan pictured in the trumpets.”¹⁷

4. Ellen G. White supports this interpretation.¹⁸ None of these premises is convincing. Although there are allusions to Daniel 7 in Revelation 4 and 5, the judgment message is missing in these two chapters. Rather they emphasize God the Father as Creator and Jesus Christ as the Redeemer who is able to open the seals and bring to completion the plan of salvation. The focus is on the slain Lamb that has purchased humans for God and has made them a kingdom and priests (Rev 5:9). The death of the Messiah is referred to again in 5:12. His sacrifice and resurrection allow him to open the seals. So the Lamb standing in the middle of the throne (Rev 5:6), on which God the Father sits, points to Jesus’ enthronement as heavenly King and High Priest rather than to the investigative judgment.

While it is correct that the pouring out of fire on the earth (Rev 8:5) points to judgment, nothing in the text tells us that this is a judgment after the close of probation. The golden censer of Revelation 8:3 is part of the furniture of the Holy Place, not of the Most Holy Place. The passage contains no allusion to the antitypical Day of Atonement but to intercession for the saints. Therefore, the judgment is not the pre-Advent judgment after the close of probation with no opportunity for unbelievers to repent. Rather the intention of the trumpet judgments is to bring about repentance (Rev 9:20-21). The golden altar including intercession is still in view during the fifth trumpet (Rev 9:13). Also the people of God still proclaim the divine message of salvation (10:11), even during the sixth trumpet.

This makes it impossible for the trumpets to parallel the plagues chronologically since the plagues are the completion of the full wrath of God on his people’s enemies. While the trumpets are limited to a third of humankind, the plagues have no such limitation. In addition, the parallelism between trumpets and plagues does not make much sense since, according to Gane, unbelievers would be tortured by Satan through the trumpets and also by God through the plagues. How the plagues are to “counteract and restrain the destructive work of Satan pictured in the trumpets”¹⁹ is not spelled out. Reading Revelation one gets the impression that the plagues are more severe than the trumpets. Gane seems to have it the other way around.

Ellen G. White makes a clear distinction between the two apartments of the heavenly sanctuary. She associates the Holy Place with the altar of incense and the Most Holy Place with the ark of the covenant.²⁰ She links the Most Holy Place to the Day of Atonement,²¹ which includes judgment. She does not do that with the Holy Place. While Gane correctly observes that Ellen G. White speaks about the throwing of the censer to the earth at the close of probation, he overlooks the fact that in this context she refers to the Most Holy Place: “As Jesus moved out of the most holy place . . .” (EW 280). In regards to Rev 8:2-5, she does not link that situation with the Most Holy Place. We have to keep in mind that she repeatedly uses the language of Scripture without necessarily interpreting a specific text from which some phrases were taken.

Problems. Gane’s interpretation problems extend beyond his presuppositions. Several other issues surface in his book, as briefly mentioned below.

1. While the interpretation of some passages lack exegetical support, some historical comments replace exegetical work. For instance, the angel of Revelation 8:3-5 is understood as Christ, but without exegetical support.²² We have already seen parts of his interpretation of Daniel 11 in endnote 11. Although Gane does some exegesis in examining the historical fulfillment of a trumpet, he hardly does so when it comes to the eschatological fulfillment. It is basically an Adventist end-time scenario superimposed on the trumpets.²³

2. While the author consults the Old and New Testaments to interpret Revelation—and this is laudable—he does not evaluate these texts but uses them in an unqualified way. For example, he seems to overlook the fact that the same symbol may have different meanings.²⁴ This is not only an academic exercise but influences the outcome of any interpretation.

3. In addition, the grammatical and theological context of Revelation itself (Revelation interpreting Revelation) appears to have been overlooked. Although investigation of the Old and New Testament backgrounds remains important, it is also crucial to listen to the Apocalypse by itself because John uses background material creatively. For instance, while Gane studies the concept of “witness” in the Old and New Testaments²⁵ he does not pay close attention to the rich concept of “witness/testimony” in the Apocalypse itself.

4. Unfortunately, no clear distinction is made between interpretation (exegesis), application, and the theology of Revelation. This is of crucial importance. While Gane talks about “applications,” a look at his publication confirms that he uses the term “application” interchangeably with the term “interpretation,” not distinguishing—as is normally done—the two approaches.²⁶ His two charts summarize his approach under the headings: “The Dual Interpretation of the Trumpets” and “The Historical and End-Time Interpretations of the Trumpets.”²⁷ The latter one contains the subheadings “Historical Interpretation” and “Eschatological Interpretation.”

5. The use of extensive quotations, sometimes more than a page long is disturbing.²⁸ In the case of Ellen G. White, whom he quotes extensively, the impression emerges that he uses her to support his own conclusions. Her description of final events is illegitimately linked to the trumpets.

6. Contradictions arise with Ganes’s interpretations of the definite time periods in the trumpets.²⁹ While he employs the year-day principle with his historical interpretation, he cannot use, for instance, 1260 years with the futuristic approach, which according to him, takes place during the seventh historical trumpet. He also has to give up the year-day principle with regard to the five months in the fifth trumpet (Rev 9:5, 1).³⁰ So he has to spiritualize the time periods as soon as he takes them futuristically.

7. While Gane talks about the historical and eschatological interpretations relating to each other as type and antitype, his typology is not necessarily biblical typology.³¹ Biblical typology spelled out in Scripture points in one way or another to a relation between type and antitype. One does not invent it. It is in the text. On the other hand, one should stay away from constructing supposed typologies, if Scripture does not make it evident. Otherwise, typology, i.e., self-made typology may degenerate into allegorization.

8. On page 149 he mixes literal and symbolic interpretations of the fifth trumpet without explaining why. While the locusts are understood as cavalry, human soldiers with headdress and long hair (literal approach), their teeth and wings are considered to be symbols.

9. Dealing with the structure of Revelation, Gane repositions and separates biblical texts to fit his structure.³²

10. For Gane, the seventh trumpet begins in 1844, not with the second coming of Jesus which establishes God’s kingdom of glory (Rev 11:15-18).³³

Purpose. Although the author has not stated very clearly the purpose for writing, one may assume it from a statement in chapter 2: “In that fearful time the righteous must live in the sight of a holy God without an intercessor.”³⁴ If so, this may explain the tone of the work, which is more reserved and hortative than joyful. To balance the message, at least to some extent, Gane may have decided to finish his work with a quotation of Peter: “Cast all your anxieties on him, for he cares about you . . . (1 Pet 5:7-11).”³⁵

Futurism

This brings us back to the issue of futurism. While futurism shapes the eschatology of certain circles of Christianity, it should not be an option for Seventh-day Adventists. While we do not deny that Revelation describes future events, we also acknowledge that God has led his people in the past, from Jesus’ death on the cross and his resurrection through the centuries to our time today. And he will bring about the final consummation. We acknowledge this broad perspective as portrayed in the books of Daniel and Revelation. It is a major part of the great controversy theme.

Adventists believe that a historicist approach is mandated by the texts themselves. The vision on the satanic trinity and God’s response (Rev 12-14) moves from the time before the birth of the Messiah to his second coming and provides a paradigm for the interpretation of the book. This vision parallels the seal vision, which begins with the enthronement of Jesus after his ascension. We call this parallelism recapitulation. Also in the case of the trumpets, recapitulation should be chosen as the way to interpret them. This would then almost by necessity suggest a historicist understanding.

Some arguments in favor of recapitulation and historicism of the trumpets can be advanced as follows: (1) the delimitation of the surrounding visions that make it unlikely that the trumpets grow out of the seals, (2) the time frame of the trumpet vision that reaches from the first century A.D.―the beginning of Christ’s intercession for us in the heavenly sanctuary―to the final consummation, (3) the parallelism of the climax in the various visions, i.e., the major visions of Revelation all end with the Second Coming and/or the time thereafter, (4) the parallel internal structure of the major visions in the first part of Revelation, which begin with an introductory scene in the heavenly sanctuary followed by a basic prophetic description and an expansion with a preview of final events, and ends with the consummation, (5) the basic locations of the seal and trumpet visions (heaven – earth – heaven) that do not allow redeemed ones, living in the presence of God, to come back to earth in order to suffer further judgments, and (6) the time period of 1,260 days, representing 1,260 years, plus other time periods found in the trumpet vision that only allow for a historicist interpretation of the trumpets.

Fulfillments

In considering the issue of dual or multiple fulfillments, it should be noted that the letters to the seven churches differ to some extent from the seals, trumpets, and the vision on the satanic trinity, not only in their structure but also in content. Nevertheless, these letters also focus on Jesus’ second coming and prepare for the apocalyptic part of Revelation (Rev 4-22a) through specific vocabulary and concepts.

Doubtless the seven churches refer to specific congregations that existed in the first century A.D. Could they also refer to consecutive periods in church history as the other series in the historical section of the Apocalypse would represent consecutive eras of history? The number seven and the general promise of blessing to everyone who reads the book and follows its messages (Rev 1:3) would be two indicators among others that suggests a universal audience rather than the members of these seven churches only.

However, by affirming a dual fulfillment of the messages to the seven churches we encounter the problem that apocalyptic prophecy does not have multiple fulfillments (Dan 2 and Rev 12). While classical prophecy may have more than one fulfillment and may be conditional, apocalyptic prophecy seems to have just one fulfillment and is unconditional.

Rev 2-3 reveals a reduced number of symbols and more non-symbolic language. For instance, the dominant name for Jesus in the Apocalypse is “Lamb,” occurring twenty-eight times but not at all in the letter frame (Rev 1-3 and 22:6-21). On the other hand, the term ekklēsia (church) appears only in the letter frame and not in the apocalyptic part. The latter use symbols such as the “woman clothed with the sun.” The messages to the seven churches has more affinities with classical prophecy than apocalyptic prophecy. This in turn suggests that the book contains mixed genres (cf. the book of Daniel and Revelation). In this case, a dual usage of the messages to the seven churches would be possible without subjecting apocalyptic prophecy to multiple fulfillments

Conclusion

How to approach the interpretation of Revelation remains a crucial issue. Hermeneutical decisions on various levels will to a large extent decide the outcome not only of our interpretation but also of how we will conduct our lives. Therefore we must think about the issues and make informed decisions. In this regard, I must say that the book evaluated above hardly makes a contribution to the Adventist Church. On the contrary, it could prove to be detrimental.

From a biblical perspective, it seems evident that historicism provides the correct framework to interpret apocalyptic prophecy, which precludes two or more interpretations of the same apocalyptic prophecy. However, historicism would not exhaust itself in narrating dry historical realities. By looking at history we notice God’s guidance and the advancement of the plan of salvation towards the future. We learn lessons about God and about ourselves. We are assured of our salvation. We are called to action and moral living. We are challenged to join the mission of the God’s people, proclaim the good news of God’s last message, and await the Lord’s coming.