Adventist Perspectives on the Apocrypha
A Seventh-day Adventist Perspective on the Hidden Books
In this lesson, we explore a fascinating chapter in American religious historyâthe connection between early Adventist visionaries and the Apocrypha. Ellen G. White, co-founder of the Seventh-day Adventist Church, and William E. Foy, an African American preacher whose visions predated hers, both had intriguing relationships with these "hidden" books. Their writings and visions reveal a complex story of prophetic experience, biblical interpretation, and the ongoing question of what constitutes inspired Scripture.
Lesson Objectives:
Ellen Gould White was one of the founders of the Seventh-day Adventist Church and is considered by Adventists to have possessed the spiritual gift of prophecy. Born in Gorham, Maine, she received her first vision in December 1844, just months after the "Great Disappointment" when Jesus did not return as the Millerites had predicted.
Throughout her 70-year ministry, Ellen White wrote more than 5,000 articles and 40 books, covering topics from health and education to biblical prophecy and Christian living. Her writings are highly influential within Adventism, though they are considered subordinate to Scripture in authority.
William Ellis Foy was an African American Freewill Baptist minister who received prophetic visions even before Ellen White. Born in Augusta, Maine, Foy was preparing for ministry in the Episcopal Church when he experienced his first vision on January 18, 1842ânearly three years before Ellen White received hers.
Foy received at least four visions between 1842 and 1844, which he documented in his 1845 publication, The Christian Experience of William E. Foy Together with the Two Visions. Despite facing racial prejudice in 19th-century America, Foy courageously shared his visions with large audiences throughout New England.
Ellen White herself acknowledged Foy's ministry, stating that he "had had four visions" before she received hers, and that they were "written out and published."
On January 11, 1850, in Oswego, New York, Ellen White made a remarkable statement about the Apocrypha:
"I saw that the Apocrypha was the hidden book, and that the wise of these last days should understand it. I saw that the Bible was the standard Book, that will judge us at the last day."
This statement is unique in Ellen White's extensive writings. Let's examine its significance:
Key Observations:
"The Hidden Book": The word "apocrypha" itself comes from the Greek word meaning "hidden" or "concealed." Ellen White affirmed this etymological meaning.
"The Wise Should Understand It": She indicated that those who are wise in the last days would find value in understanding these books.
Distinction from Scripture: Importantly, she contrasted the Apocrypha with "the Bible," which she called "the standard Book, that will judge us at the last day." This distinction suggests she did not place the Apocrypha on equal footing with canonical Scripture.
In 2014, the Ellen G. White Estate released a vision transcript from September 1849 that reportedly contains additional statements about the Apocrypha. According to this document, Ellen White referred to the Apocrypha as part of "the Word of God" and warned that Satan was trying to remove it from the Bible. She also implored Adventists to "bind it to the heart."
However, scholars note that when parenthetical additions by the copyist are removed, the interpretation becomes less clear. The language appears disjointed, and it is not explicitly certain whether she was distinguishing the Apocrypha as inspired scripture separate from the canonical Bible.
In 1911, just four years before Ellen White's death, her son William White wrote a letter stating:
"In some of Mother's old writings she speaks of the Apocrypha and says that portions of it were inspired."
This letter suggests that Ellen White maintained some level of regard for portions of the Apocrypha throughout her life, though the exact nature and extent of this belief remains debated among scholars.
William Foy's first vision contained vivid imagery that would later appear in Ellen White's early writings:
Foy's second vision included:
Scholars have discovered striking parallels between Foy's visions and the apocryphal book of 2 Esdras (also called 4 Ezra). Consider this comparison:
2 Esdras 2:19:
"Go and you will find... seven other mountains on which grow roses and lilies."
Ellen White's Early Writings (1851): Described "a glorious temple" on Mount Zion with "seven other mountains, on which grew roses and lilies."
James White, Ellen's husband, actually footnoted this passage with a reference to 2 Esdras 2:19, indicating that early Adventists recognized the connection.
One of the most striking textual connections between Foy and White involves the description of heaven's gates:
Foy's 1845 Account:
"The gate rolled upon its glittering hinges."
Ellen White's 1846 Account: Originally described "golden hinges" but was revised in 1851 to "glittering hinges"âaligning precisely with Foy's earlier description.
This parallel has led scholars to conclude that Ellen White was familiar with Foy's published visions and may have been influenced by them.
In the early 1800s, many Protestant Biblesâincluding the King James Versionâincluded the Apocrypha between the Old and New Testaments. The American Bible Society continued printing Bibles with the Apocrypha until around the 1820s, and some editions continued even later.
Early Millerites and Sabbatarian Adventists would have been familiar with these books as part of their religious environment.
Several early Adventists referenced apocryphal texts:
By the 1860s, Adventist interest in the Apocrypha had largely faded. Several factors contributed:
Both Foy's and White's visions contain themes firmly rooted in canonical Scripture:
| Theme | Canonical Reference | Vision Element |
|---|---|---|
| Angelic guidance | Revelation 21:9-10 | Angels leading through visions |
| Transformation of the righteous | 1 Corinthians 15:51-53 | Glorified bodies |
| Heavenly gates | Revelation 21:12-13 | Gates opening for the saints |
| White robes | Revelation 7:9, 13-14 | Shining garments |
| Crowns for the faithful | James 1:12, Revelation 2:10 | Bright crowns |
| New names | Revelation 2:17 | Cards with new names |
| Element | Apocryphal Source | Biblical Comparison |
|---|---|---|
| Seven mountains with roses and lilies | 2 Esdras 2:19 | Not found in canonical Scripture |
| Specific visual imagery of paradise | 2 Esdras 2:12-48 | Revelation 21-22 (similar but distinct) |
| Transformation at a bar of fire | Possibly 2 Esdras | 1 Corinthians 3:13-15 (fire testing works) |
The Seventh-day Adventist Church does not consider the Apocrypha to be canonical Scripture. The church accepts the 66 books of the Protestant Bible as the authoritative Word of God.
Pastor Ted Wilson, President of the General Conference of Seventh-day Adventists, has warned against "questioning the reliability of the 66 books of the Bible canon and looking to non-canonical apocryphal books."
Adventists and Protestants generally reject the Apocrypha's canonical status for several reasons:
The Ellen G. White Estate emphasizes the biblical principle of "two or three witnesses" (Deuteronomy 19:15; Matthew 18:16). Since Ellen White's statement about the Apocrypha stands aloneâwithout repetition during her 65 subsequent years of ministryâit is not considered sufficient to establish an imperative for Adventists to study the Apocrypha.
Even those who reject the Apocrypha's canonical status recognize its historical value:
The experiences of William Foy and Ellen White teach us several important principles:
Ellen White's statement offers a balanced approach:
"The Bible was the standard Book, that will judge us at the last day."
While the Apocrypha may contain "important truths" and historical value, it is not the "standard" by which we will be judged. This distinction allows for appreciation of these ancient texts without elevating them to canonical authority.
2 Timothy 3:16-17 (Canonical):
"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."
1 Maccabees 4:46 (Apocryphal):
"And they laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to show what should be done with them."
Note: The author of 1 Maccabees acknowledges there was no prophet in Israel at that timeâa self-disclaimer of prophetic authority.
1 Thessalonians 5:20-21:
"Despise not prophesyings. Prove all things; hold fast that which is good."
Deuteronomy 18:21-22:
"And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken."
Why do you think Ellen White made the distinction between the Apocrypha as "the hidden book" and the Bible as "the standard Book"? What does this distinction teach us about levels of inspiration and authority?
William Foy faced significant racial prejudice in 19th-century America. How does his willingness to share his visions despite this opposition inspire you in your own faith journey?
The visions of both Foy and White contain imagery that parallels 2 Esdras. Does this connection affect how you view their prophetic experiences? Why or why not?
Ellen White never repeated her statement about the Apocrypha during her 65 subsequent years of ministry. What significance, if any, do you attach to this silence?
How can Christians today appreciate the historical and literary value of the Apocrypha while maintaining the supreme authority of canonical Scripture?
What criteria do you use personally to determine what is inspired Scripture? How do the experiences of Foy and White challenge or confirm your criteria?
The early Adventist movement included both Black and white visionaries. What lessons about diversity and unity in the body of Christ can we learn from this history?
Ellen G. White called the Apocrypha "the hidden book" in 1850 but distinguished it from the Bible, which she called "the standard Book" for judgment.
William E. Foy received prophetic visions before Ellen White and published them in 1845. His visions show connections to apocryphal imagery, particularly 2 Esdras.
Early Adventists were familiar with the Apocrypha as it was included in many 19th-century Bibles, and some found value in its prophetic passages.
The modern SDA Church does not accept the Apocrypha as canonical but recognizes its historical value.
Prophetic expression often uses cultural and literary vocabulary, which may include apocryphal language without necessarily endorsing it as inspired.
The Bible remains the ultimate standard for doctrine and judgment, regardless of secondary sources that may contain partial truths.
Heavenly Father, we thank You for the rich history of Your church and for the men and women You have called to share Your messages. Help us to discern truth from error, to hold fast to Your Word as the ultimate standard, and to appreciate the diverse ways You have spoken to Your people throughout history. Give us wisdom as we study these complex questions, and keep our hearts humble and teachable. Guide us by Your Spirit into all truth. In Jesus' name, Amen.
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Access the Logos Factbook for comprehensive research on the Apocrypha, including manuscripts, historical context, and scholarly analysis.