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Defining Adventism and Its Foundational Beliefs

Adventism, broadly speaking, refers to the theological emphasis on the second coming of Christ. The term is often associated with premillennial eschatology, which teaches that Christ’s return will inaugurate a literal thousand-year reign on earth (Revelation 20:4-6). While belief in Christ’s return is foundational to all Christian doctrine (Acts 1:11; 1 Thessalonians 4:16-17), Adventism as a movement has its origins in the 19th century, particularly through the teachings of William Miller.

The Origins of the Millerite Movement

William Miller, a Baptist minister from New York, began studying biblical prophecy in the early 19th century. Through his study, particularly of Daniel 8:14—“For two thousand three hundred evenings and mornings; then the sanctuary shall be restored”—Miller concluded that Christ’s second coming would occur between 1843 and 1844. His interpretation linked the “sanctuary” to the world and suggested its “cleansing” represented Christ’s return to earth to judge and reign.

The Millerite movement gained significant momentum in northeastern America, particularly as Miller and his followers interpreted other prophetic texts, such as Daniel 7 and Matthew 24, to support their predictions. However, the failure of Christ’s return in 1843-1844 led to widespread disillusionment, known as the “Great Disappointment.”

The “Great Disappointment” and Its Aftermath

The failed prediction on October 22, 1844, marked a turning point. While many Millerites abandoned the movement, others sought new interpretations of the events surrounding the prophecy. Hiram Edson, a key leader within the movement, claimed to have a vision revealing that Christ had entered the heavenly holy of holies rather than returning to earth. This marked the beginning of the Adventist teaching on the “investigative judgment,” which asserts that Christ began reviewing the deeds of professing Christians to determine their salvation.

Ellen G. White and the Foundations of Seventh-Day Adventism

Ellen G. Harmon (later Ellen G. White), a young disciple of Miller, emerged as a key figure in the Adventist movement. Claiming visions and prophetic revelations, she became a central authority in shaping the doctrines of Seventh-day Adventism. Among her significant contributions were the following:

The affirmation of Saturday, the seventh day, as the Sabbath, based on Exodus 20:8-11 and the belief that Sabbath observance is a mark of the true church.
The promotion of health reforms, including dietary restrictions, which Adventists argue align with Old Testament principles found in Leviticus 11.
The doctrine of “investigative judgment,” which asserts that Christ is determining whose names will remain in the Book of Life (Revelation 20:12).

Ellen White’s writings, while influential, have led to controversy within broader Christian theology, as many view her authority as undermining the sufficiency and finality of scripture.

Theological Issues with Adventism

While Adventism emphasizes core Christian doctrines such as the second coming and the authority of scripture, it also introduces teachings that are problematic when measured against biblical theology.

The Investigative Judgment

The Adventist doctrine of investigative judgment is rooted in a reinterpretation of Daniel 8:14 and Revelation 20. However, a biblical evaluation raises significant concerns. The New Testament consistently teaches that salvation is by grace through faith in Christ (Ephesians 2:8-9), not by works. Romans 8:1 declares, “There is now no condemnation for those who are in Christ Jesus,” indicating that believers are already justified through faith. The investigative judgment, however, suggests a conditional salvation dependent on human performance, which undermines the biblical doctrine of justification.

The Authority of Ellen G. White

The reliance on Ellen G. White’s visions and writings presents another theological concern. While Seventh-day Adventists officially affirm that her teachings are subordinate to scripture, the practical reality is that her influence often shapes doctrinal interpretation. Revelation 22:18-19 warns against adding to or taking away from God’s Word, emphasizing the sufficiency of scripture (2 Timothy 3:16-17). Elevating any human writings to a quasi-canonical status conflicts with the biblical principle of sola scriptura (scripture alone).

Sabbath Observance and Legalism

Adventists emphasize Saturday Sabbath observance as binding for all Christians, citing Exodus 20:8-11. However, the New Testament teaches that the Mosaic Law, including Sabbath observance, was fulfilled in Christ (Matthew 5:17; Colossians 2:16-17). Paul explicitly states in Galatians 3:24-25 that the Law was a tutor leading to Christ, but now that faith has come, believers are no longer under the Law. Insisting on Sabbath observance as a mark of the true church risks fostering legalism.

Soul Sleep and Annihilationism

Adventists teach “soul sleep,” the belief that the soul enters an unconscious state after death, and annihilationism, which denies the eternal punishment of the wicked. However, scripture offers a different perspective. Jesus’ parable of the rich man and Lazarus (Luke 16:19-31) depicts conscious existence after death. Revelation 20:10 speaks of the eternal torment of the devil, the beast, and the false prophet, which extends to unbelievers in the “lake of fire” (Revelation 20:15).

Adventism and Its Broader Influence

The Adventist movement has grown significantly since its inception, with the Seventh-day Adventist Church being its largest branch. While Adventists have made contributions in areas such as education, healthcare, and evangelism, their doctrinal deviations from biblical orthodoxy continue to raise concerns among conservative Christian theologians.

In recent decades, some Seventh-day Adventist theologians have sought to present a more evangelical understanding of justification by faith, distancing themselves from the errors of the investigative judgment. Despite these efforts, the movement remains theologically distinct, and many evangelicals remain cautious about accepting Adventism within the bounds of orthodoxy.

The Biblical Perspective on Christ’s Return

Christ’s second coming is a foundational doctrine of Christianity, affirmed throughout scripture. Hebrews 9:28 declares: “So Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” Unlike the speculative predictions of William Miller and others, the Bible warns against setting dates for Christ’s return. Jesus stated in Matthew 24:36: “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.”

The Bible’s teaching on the second coming emphasizes preparedness rather than speculation. 2 Peter 3:10-13 describes the day of the Lord as coming like a thief, urging believers to live holy and godly lives in anticipation of the new heavens and new earth.

Adventism, with its roots in William Miller’s 19th-century movement, underscores the Christian hope in Christ’s return. However, its doctrinal developments, particularly within Seventh-day Adventism, deviate from biblical teaching in significant ways. The investigative judgment, Sabbath legalism, and reliance on Ellen G. White’s visions compromise the sufficiency of scripture and the doctrine of salvation by faith alone. While the focus on Christ’s return remains a vital aspect of Christian theology, it must always align with the clear teaching of God’s Word.

How Did Adventism Influence the Formation of Jehovah’s Witnesses and Their Obsession with the Last Days?

The Origins of Adventism: William Miller and the “Great Disappointment”

Adventism emerged in the early 19th century through the teachings of William Miller, a Baptist minister from New York. Miller’s extensive study of biblical prophecy, particularly Daniel 8:14—“For two thousand three hundred evenings and mornings; then the sanctuary shall be restored”—led him to conclude that Christ’s second coming was imminent. Miller calculated that this event would occur between 1843 and 1844. His movement, known as the Millerites, attracted widespread attention and fervor, especially in northeastern America.

When Christ’s return failed to materialize in 1843, the date was recalculated to October 22, 1844. However, this too ended in failure, a moment later termed the “Great Disappointment.” Many followers abandoned the movement, but a remnant reinterpreted the event. Some, like Hiram Edson, claimed that Christ’s failure to return to earth signified his entry into the heavenly holy of holies to begin the investigative judgment phase of his redemptive work. This reinterpretation laid the foundation for what would become the Seventh-day Adventist Church, emphasizing doctrines such as investigative judgment and Sabbath observance.

Charles Taze Russell’s Connection to Adventism

Charles Taze Russell, the founder of what would become Jehovah’s Witnesses, was born in 1852, eight years after the Great Disappointment. As a young man, Russell became disillusioned with traditional Christian teachings, particularly the doctrines of eternal punishment and hell. His search for religious truth led him to encounter various theological perspectives, including Adventist teachings.

Russell’s journey intersected with Adventism through individuals associated with Miller’s movement. Among these were Jonas Wendell and George Storrs, former Millerite preachers who had not abandoned their eschatological focus despite the Great Disappointment. Storrs, in particular, played a significant role in shaping Russell’s theology, introducing him to ideas such as conditional immortality (the belief that the soul is not inherently immortal) and annihilationism (the belief that the wicked are ultimately destroyed rather than eternally tormented).

Russell also interacted with Nelson H. Barbour, another Millerite follower who reinterpreted the 1844 disappointment. Barbour taught that Christ’s second coming had occurred invisibly in 1874, initiating a “presence” rather than a physical return. This idea profoundly influenced Russell, who adopted and propagated similar views. Together, Barbour and Russell published Herald of the Morning, a publication dedicated to promoting their eschatological interpretations.

The Formation of the International Bible Students

In 1879, following a doctrinal disagreement with Barbour over the atonement, Russell established his own publication, Zion’s Watch Tower and Herald of Christ’s Presence (later The Watchtower). This marked the beginning of the International Bible Students Association, the precursor to Jehovah’s Witnesses. The group was characterized by its focus on end-times prophecy and the study of biblical chronology, drawing heavily on Adventist themes.

Russell adopted the Adventist method of interpreting scripture through elaborate timelines and prophetic calculations. He set 1914 as the year marking the end of the “times of the Gentiles” (Luke 21:24), a pivotal moment in his eschatological framework. Although he initially believed this would coincide with Christ’s physical return, he later reinterpreted the event as the beginning of Christ’s invisible reign.

Jehovah’s Witnesses and the Legacy of Adventist Eschatology

Under Russell’s leadership, the International Bible Students became increasingly fixated on the “last days,” perpetuating the Adventist tendency to set specific dates for Christ’s return and the culmination of earthly events. After Russell’s death in 1916, Joseph Rutherford, his successor, further institutionalized these practices and rebranded the group as Jehovah’s Witnesses in 1931.

Jehovah’s Witnesses continued to set and revise dates for eschatological events, often facing disillusionment similar to the Millerites. Key dates included:

1914: Initially expected to mark the end of the world, later reinterpreted as the beginning of Christ’s invisible reign.
1925: Predicted as the year when Old Testament patriarchs such as Abraham and David would be resurrected.
1975: Promoted as the end of 6,000 years of human history and a likely time for Armageddon.

These repeated failures to predict the exact timing of end-times events echo the “Great Disappointment” of 1844, yet Jehovah’s Witnesses have maintained their eschatological focus, continually revising their interpretations to fit new narratives.

The Theological Continuities Between Adventism and Jehovah’s Witnesses

While Jehovah’s Witnesses diverged significantly from Adventist theology in key areas, such as the nature of Christ and the role of Ellen G. White, several commonalities remain:

Obsession with the Last Days: Both groups share a preoccupation with eschatology and the belief that humanity is living in the “last days.”
Conditional Immortality and Annihilationism: Jehovah’s Witnesses inherited Adventist teachings on the non-immortality of the soul and the ultimate destruction of the wicked, aligning with their rejection of traditional views on hell.
Rejection of Mainstream Christianity: Like Adventists, Jehovah’s Witnesses see themselves as a restorationist movement, claiming to have recovered biblical truth after centuries of apostasy in Christendom.

Evaluating the Influence of Adventism on Jehovah’s Witnesses

The relationship between Adventism and Jehovah’s Witnesses underscores the far-reaching impact of William Miller’s failed predictions. While Miller himself acknowledged his errors and distanced himself from the movement, the theological framework he established continued to inspire subsequent groups. The Millerite focus on prophecy, chronology, and eschatology directly shaped Russell’s teachings and the development of Jehovah’s Witnesses.

However, both movements illustrate the dangers of speculative date-setting and overreliance on human interpretation of prophecy. Matthew 24:36 warns against predicting the timing of Christ’s return: “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.” Despite this clear scriptural teaching, both Adventism and Jehovah’s Witnesses have historically prioritized their eschatological timelines, often at the expense of biblical fidelity.

The failure of William Miller’s 19th-century predictions gave rise to a complex legacy, influencing not only Seventh-day Adventism but also the formation of Jehovah’s Witnesses. Through figures like Charles Taze Russell, the Adventist obsession with end-times prophecy and speculative date-setting found new expression in the International Bible Students and later Jehovah’s Witnesses. This shared heritage underscores the need for Christians to approach biblical prophecy with humility and to prioritize scripture’s clear teachings over speculative interpretations.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).