Friday, May 10, 2019

God, be merciful to me, a sinner.


THE LORD OUR RIGHTEOUSNESS.

The question, then, is, How may the righteousness that is necessary in order that one may enter that city, be obtained? To answer this question is the great work of the Gospel. Let us first have an object lesson on justification, or the imparting of righteousness. The fact may help us to a better understanding of the theory. The example is given in Luke 18:9-14, in these words:—

"And He spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other; for everyone that exalteth himself shall be abased; and he that humbleth himself shall be exalted."

This was given to show how we may not, and how we may, attain to righteousness. The Pharisees are not extinct; there are many in these days who expect to gain righteousness by their own good deeds. They trust in themselves that they are righteous. They do not always so openly boast of their goodness, but they show in other ways that  [58]  they are trusting to their own righteousness. Perhaps the spirit of the Pharisee—the spirit which would recount to God one's own good deeds as a reason for favor—is found as frequently as anywhere else among those professed Christians who feel the most bowed down on account of their sins. They know that they have sinned, and they feel condemned. They mourn over their sinful state, and deplore their weakness. Their testimonies never rise above this level. Often they refrain for very shame from speaking in the social meeting, and often they do not dare approach God in prayer. After having sinned to a greater degree than usual, they refrain from prayer for some time, until the vivid sense of their failure has passed away, or until they imagine that they have made up for it by special good behavior. Of what is this a manifestation?— Of that Pharisaic spirit that would flaunt its own righteousness in the face of God; that will not come before Him unless it can lean on the false prop of its own fancied goodness. They want to be able to say to the Lord, "See how good I have been for the past few days; you surely will accept me now.”

But what is the result?—The man who trusted in his own righteousness had none, while the man who prayed, in heart-felt contrition, "God be merciful to me, a sinner," went down to his house a righteous man. Christ says that he went justified, that is, made righteous.

Notice that the publican did something more than bewail his sinfulness; he asked for mercy. What is mercy?—It is unmerited favor. It is the disposition to treat a man better than he deserves. Now the Word of Inspiration says of God: "As the heaven is high above the earth, so great is His mercy toward them that fear Him." Ps. 103:11. That is, the measure by which God treats us better than we deserve when we humbly come to Him, is the distance between earth and the highest heaven. And in what respect does He treat us better than we deserve?—In taking our sins away from us; for the next verse says: "As far as the east is from the west, so far hath he removed our transgressions from us." With this agree the words of the beloved disciple: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9.

For a further statement of the mercy of God, and of how it is manifested, read Micah 7:18, 19: "Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger forever, because He delighteth in mercy. He will turn again, He will have compassion upon us; He will subdue our iniquities; and Thou wilt cast their sins into the depths of the sea." Let us now read the direct Scripture statement of how righteousness is bestowed.

The apostle Paul, having proved that all have  [60]  sinned and come short of the glory of God, so that by the deeds of the law no flesh shall be justified in his sight, proceeds to say that we are "justified [made righteous] freely by his grace through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness; that He might be just, and the justifier of him17 that believeth in Jesus." Rom. 3:24-26

"Being made righteous freely." How else could it be? Since the best efforts of a sinful man have not the least effect toward producing righteousness, it is evident that the only way it can come to him is as a gift. That righteousness is a gift is plainly stated by Paul in Rom. 5:17: "For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by One, Jesus Christ." It is because righteousness is a gift that eternal life, which is the reward of righteousness, is the gift of God, through Jesus Christ our Lord.

Christ has been set forth by God as the One through whom forgiveness of sins is to be obtained; and this forgiveness consists simply in the declaration of His righteousness (which is the righteousness of God) for their remission. God, "who is rich in mercy" (Eph. 2:4), and who delights in it, puts His own righteousness on the sinner who believes in  [61]  Jesus, as a substitute for his sins. Surely, this is a profitable exchange for the sinner, and it is no loss to God, for He is infinite in holiness, and the supply can never be diminished.

The scripture that we have just been considering (Rom. 3:24-26) is but another statement of verses 21, 22, following the declaration that by the deeds of the law there shall no flesh be made righteous. The apostle adds: "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe." God puts His righteousness upon the believer. He covers him with it, so that his sin no more appears. Then the forgiven one can exclaim with the prophet:—

"I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels." Isa. 61:10.

But what about "the righteousness of God without the law"? How does that accord with the statement that the law is the righteousness of God, and that outside of its requirements there is no righteousness? There is no contradiction here. The law is not ignored by this process. Note carefully: Who gave the law?—Christ. How did He speak it?—"As one having authority," even as God. The law sprang from Him the same as from the  [62]  Father, and is simply a declaration of the righteousness of His character. Therefore the righteousness which comes by the faith of Jesus Christ is the same righteousness that is epitomized in the law; and this is further proved by the fact that it is "witnessed by the law."

Let the reader try to picture the scene. Here stands the law as the swift witness against the sinner. It cannot change, and it will not call a sinner a righteous man. The convicted sinner tries again and again to obtain righteousness from the law, but it resists all his advances. It cannot be bribed by any amount of penance or professedly good deeds. But here stands Christ, "full of grace" as well as of truth, calling the sinner to Him. At last the sinner, weary of the vain struggle to get righteousness from the law, listens to the voice of Christ, and flees to His outstretched arms. Hiding in Christ, he is covered with His righteousness; and now behold! he has obtained, through faith in Christ, that for which he has been vainly striving. He has the righteousness which the law requires, and it is the genuine article, because he obtained it from the Source of Righteousness; from the very place whence the law came. And the law witnesses to the genuineness of this righteousness. It says that so long as the man retains that, it will go into court and defend him against all accusers. It will witness to the fact that he is a righteous man. With the righteousness which is "through the faith of Christ,  [63]  the righteousness which is of God by faith" (Phil. 3:9), Paul was sure that he would stand secure in the day of Christ.

There is in the transaction no ground for finding fault. God is just, and at the same time the Justifier of him that believeth in Jesus. In Jesus dwells all the fullness of the Godhead; He is equal with the Father in every attribute. Consequently the redemption that is in Him—the ability to buy back lost man—is infinite. Man's rebellion is against the Son as much as against the Father, since both are one. Therefore, when Christ "gave Himself for our sins," it was the King suffering for the rebellious subjects—the One injured passing by, overlooking, the offense of the offender. No skeptic will deny that any man has the right and privilege of pardoning any offense committed against himself; then why cavil when God exercises the same right? Surely if He wishes to pardon the injury done Himself, He has the right; and more because He vindicates the integrity of His law, by submitting in His own Person to the penalty which was due the sinner. "But the innocent suffered for the guilty." True; but the innocent Sufferer "gave himself" voluntarily, in order that He might in justice to His government do what His love prompted, namely, pass by the injury done to Himself as the Ruler of the universe.

Now read God's own statement of His own Name—a statement given in the face of one of the worst cases of contempt ever shown Him:— [

"And the Lord descended in the cloud, and stood with him there, and proclaimed the Name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." Ex. 34:5-7.

This is God's Name; it is the character in which He reveals Himself to man; the light in which He wishes men to regard Him. But what of the declaration that He "will by no means clear the guilty"? That is perfectly in keeping with His long-suffering, abundant goodness, and His passing by the transgression of His people. It is true that God will by no means clear the guilty; He could not do that and still be a just God. But He does something which is far better: He18 removes the guilt, so that the one formerly guilty does not need to be cleared,—he is justified, and counted as though he never had sinned.

Let no one cavil over the expression, "putting on righteousness," as though such a thing were hypocrisy. Some, with a singular lack of appreciation of the value of the gift of righteousness, have said that they did not want righteousness that was "put on," but that they wanted only that righteousness which comes from the life, thus depreciating the righteousness of God, which is by faith of Jesus Christ unto all and upon all that believe. We agree with their idea insofar as it is a protest against hypocrisy, a form of godliness without the power;  [65]  but we would have the reader bear this thought in mind: It makes a vast deal of difference who puts the righteousness on. If we attempt to put it on ourselves, then we really get on nothing but a filthy garment, no matter how beautiful it may look to us; but when Christ clothes us with it, it is not to be despised nor rejected. Mark the expression in Isaiah: "He hath covered me with the robe of righteousness."19 The righteousness with which Christ covers us is righteousness that meets the approval of God; and if God is satisfied with it, surely men ought not to try to find anything better.

But we will carry the figure a step further, and that will relieve the matter of all difficulty. Zech. 3:1-5 furnishes the solution; it reads thus:—

"And he showed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist Him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee; is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the Angel. And He answered and spake unto those that stood before Him, saying, Take away the filthy garments from him. And unto him He said, Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair miter upon his head. So they set a fair miter upon his head, and clothed him with garments. And the Angel of the Lord stood by."

Notice in the above account that the taking away of the filthy garments is the same as causing the iniquity to pass from the person. And so we  [66]  find that when Christ covers us with the robe of His own righteousness, He does not furnish a cloak for sin, but takes the sin away. And this shows that the forgiveness of sins is something more than a mere form, something more than a mere entry in the books of record in heaven, to the effect that the sin has been canceled. The forgiveness of sins is a reality; it is something tangible, something that vitally affects the individual. It actually clears him from guilt; and if he is cleared from guilt, is justified, made righteous, he has certainly undergone a radical change. He is, indeed, another person. For he obtained this righteousness for the remission of sins, in Christ. It was obtained only by putting on Christ. But "if any man be in Christ, he is a new creature." 2 Cor. 5:17. And so the full and free forgiveness of sins carries with it that wonderful and miraculous change known as the new birth; for a man cannot become a new creature except by a new birth. This is the same as having a new, or a clean, heart.

The new heart is a heart that loves righteousness and hates sin. It is a heart of willingness to be led into the paths of righteousness. It is such a heart as the Lord wished Israel to have when He20 said, "O that there were such a heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children forever!" Deut. 5:29. In short, it is a heart free from the love of sin as well as from the  [67]  guilt of sin. But what makes a man sincerely desire the forgiveness of his sins?—It is simply his hatred of them, and his desire for righteousness, which hatred and desire have been enkindled by the Holy Spirit.

The Spirit strives with all men. It comes as a reprover; when its voice of reproof is regarded, then it at once assumes the office of comforter. The same submissive, yielding disposition that leads the person to accept the reproof of the Spirit, will also lead him to follow the teachings of the Spirit, and Paul says that "as many as are led by the Spirit of God, they are the sons of God." Rom. 8:14

Again, what brings justification, or the forgiveness of sins? It is faith, for Paul says: "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5:1. The righteousness of God is given unto and put upon everyone that believeth. Rom. 3:22. But this same exercise of faith makes the person a child of God; for, says the apostle Paul again, "Ye are all the children of God by faith in Christ Jesus." Gal. 3:26.

The fact that everyone whose sins are forgiven is at once a child of God, is shown in Paul's letter to Titus. He first brings to view the wicked condition in which we once were, and then says (Titus 3:4-7):—

"But after that the kindness and love of God our Saviour  [68]  toward men appeared, not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost; which He shed on us abundantly through Jesus Christ our Saviour; that being justified by His grace, we should be made heirs according to the hope of eternal life."

Note that it is by being justified by His grace that we are made heirs. We have already learned from Rom. 3:24, 25 that this justification by His21 grace is through our faith in Christ; but Gal. 3:26 tells us that faith in Christ Jesus makes us children of God; therefore, we know that whoever has been justified by God's grace,—has been forgiven,—is a child and an heir of God.

This shows that there is no ground for the idea that a person must go through a sort of probation, and attain to a certain degree of holiness, before God will accept him22 as His child. He receives us just as we are. It is not for our goodness that He loves us, but because of our need. He receives us, not for the sake of anything that He sees in us, but for His own sake, and for what He knows that His Divine power can make of us. It is only when we realize the wonderful exaltation and holiness of God, and the fact that He comes to us, in our sinful and degraded condition, to adopt us into His family, that we can appreciate the force of the apostle's exclamation, "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God." 1 John 3:1. Everyone upon whom this honor has been bestowed, will purify himself, even as He is pure. [

God does not adopt us as His children because we are good, but in order that He may make us good. Says Paul: "God, who is rich in mercy, for his great love wherewith he loves us, even when we were dead in sins, hath quickened us [made us alive] together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus." Eph. 2:47. And then he adds: "For by grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Verses 8-10. This passage shows that God loved us while we were yet dead in sins; He gives us His Spirit to make us alive in Christ, and the same Spirit marks our adoption into the Divine family; and He thus adopts us that, as new creatures in Christ, we may do the good works which God has ordained.

Christ And His Righteousness. 

E.J. Waggoner

(Excerpt)

*******

 THE EXERCISE OF THE WILL -- Part 1 -- There is hardly a professed Christian who cannot recite John 3:16. This should be equally true as concerns John 5:30. Jesus declared:      I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of Him that sent Me.

Jesus Christ in becoming man, placed Himself in exactly the same position we are in. Of ourselves we do not have the power to do right. Jesus accepted the same risks as a free moral agent, even as man is a free moral agent. "The second Adam was a free moral agent, held responsible for His conduct." (1)  "He, was a free agent, placed on probation, as was Adam and as is man." (2)  In this state of being, He confesses, "I can of my own self do nothing." How then did He succeed, when we have failed and continue to fail?

"As I hear, I judge" - was the first step in the victory of Jesus. "Hearing" is a very important word in the New Testament. We are warned by Paul:      Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word of hearing did not profit them, not being mixed with faith in them that heard it. (3)

Then in writing to the Romans, Paul stated - "So then faith cometh by hearing and hearing by the word of God." (4)  The Greek word for "hearing" is from the verb -(Greek word written) (akouo) - I hear. When this verb is prefixed with the preposition, (Greek word written) (hypo) meaning "under", the resultant word - (Greek word written) (hypakoe) - means, obedience. (The same prefix is to be found in our English word - "hypodermic" - meaning, under the skin. When the word of God "gets under the skin" there is a reaction.) When I "hear under" the word of God, thus placing myself under what I hear, obedience follows. There is another form of (akouo) with the prefixed preposition (hypo) - which means hearing amiss, refusing to hear, and the resultant word (Greek word written) (parakoe) means disobedience.

The preposition - (hypo) - which united with, (akouo) I hear, is the basis of the word meaning, disobedience, also has the force of "motion terminating in rest at, near, by, or by the side of." In other words, I can hear the word of God, even letting it come near to my side, and yet I will hear amiss unless I come

p 2 --

 under that word, or let the word "get under my skin". This was the problem in 1888, and it has continued to be the problem ever since in the matter of righteousness by faith. We read: The truth is of no value to any soul unless it is brought into the inner sanctuary, and sanctifies the soul. Piety will degenerate, and religion become a shallow sentimentalism, unless the plowshare of truth is made to go deep into the fallow ground of the heart. (5)

In the life of Jesus, He said, "I hear" and what I hear, I weigh; "I judge." Then He declared that His judgment was just - in other words, His decision ended in righteousness. Why? Because He did not seek to do His own will but the will of Him that had sent Him. Herein is the secret of why Jesus succeeded and we have failed so miserably, so often. It concerns the WILL! "God has made provision that we may become like Him, and He will accomplish this for all who do not interpose a perverse will, and thus frustrate His grace." (6)

There are some very vital statements concerning the will and its exercise to be found in the Spirit of Prophecy. These we need to note and consider. Take your copy of the book, Ministry of Healing, and on page 176 (Trade Edition) read the section entitled, "The Power of the Will." From these paragraphs, there are three consequential concepts that need to be emphasized:

1) "Everything depends on the right action of the will." 
2) "we cannot change our hearts . . . we can give Him our wills." 
3) "Through the right exercise of the will an entire change may be made in the life."

In the chapter, "Like Unto Leaven", from Christ's Object Lessons, p. 96, is to be found the following concerning the limitation of the will:      In all who will submit themselves to the Holy Spirit a new principle of life is to be implanted; the lost image of God is to be restored in humanity.

But man cannot transform himself by the exercise of his will. He possesses no power by which this change can be effected. ...The grace of God must be received by the sinner before he can be fitted for the kingdom of glory. ...The renewing energy must come from God. The change can be made only by the Holy Spirit. All who would be saved, high or low, rich or poor, must submit to the working of this power.

Observe closely - by the mere exercise of the will man cannot transform himself. "The change can be made only by the Holy Spirit." This is why we need to dig deeper into the work of the Holy Spirit in the Latter Rain than we have ever done before. While we can give God our wills, this act does not bring the change, but only places us where the change can be made by the Holy Spirit.

p 3 -- A third reference - also from Christ's Object Lessons - reads as follows:     Let no one say, I cannot remedy my defects of character. If you come to this decision, you will certainly fail of obtaining everlasting life. The impossibility lies in your own will. If you will not, then you cannot overcome. The real difficulty arises from the corruption of an unsanctified heart, and the unwillingness to submit to the control of God ... (p. 331) 

As the will of man cooperates with the will of God, it become omnipotent. Whatever is to be done at His command may be accomplished by His strength. All His biddings are enablings. (p. 333)

In the next thought paper, we shall consider the results from the surrender of the will, and the key to that surrender.

(l)
Ellen G. White, The Southern Watchman (SW), Sept. 29, 1903 (6BC:1074)
(2)
Ellen G. White, Manuscript 29, 1899
(3)
Hebrews 4:1-2
Heb 4:1  Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 
Heb 4:2  For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 

(4)
Romans 10:17
Rom 10:17  So then faith cometh by hearing, and hearing by the word of God. 
(5)
Ellen G. White, Review & Herald, May 24, 1892
(6)
Ellen G. White, Thoughts from the Mount of Blessing, p. 116 (76)

A SHADOW OF COMING EVENTS??? -- In the August issue of Ministry, there appeared an article by Elder R. H. Pierson, entitled, "The Alpha of Apostasy." In seeking to give authority as to what he says took place at the time of the "Alpha" apostasy, Pierson states "there are certain identifying marks ... on which the Spirit of Prophecy, some church historians, and interested researchers agree." (p. 6) He then proceeds to list what these marks were. Let us examine some of them.
1. Dr. Kellogg became infected with the liberal theological thought of his day.
Sister White wrote - "In the book, Living Temple there is presented the alpha of deadly heresies." (Special Testimonies, Series B, No. 2, p. 50) Does this book teach "the liberal theological thought of his [Kellogg's] day" as Pierson suggests without specific documentation? Or does this book show the truth of what she wrote concerning the "Alpha"? Note her words concerning the "mysticism" of the book - "The track of truth lies close beside the track of error, and both tracks may seem to be one to minds which are not worked by the Holy Spirit, and which, therefore, are not quick to discern the difference between truth and error." (Ibid., p. 52)
p 4 -- If you have the book - Living Temple - compare the section, "God the Explanation of Nature" (pp. 28-29) with the first part of the chapter - "God in Nature" as found in the book, Education, and the truth of the statement concerning the closeness of the tracks of truth and error becomes very apparent. In public presentations of the "Alpha" apostasy, I have asked the congregation to close their eyes, and think carefully on what I read. Afterwards, I asked them which book, I read certain paragraphs from, Living Temple, or Education. The reaction was rather startling. Check for yourself the following statements. Tell which are from Education, and which are from Living Temple:       God is the explanation of nature, - not a God outside of nature, but in nature, manifesting Himself through and in all objects, movements, and varied phenomena of the universe. 
A mysterious life pervades all nature, - a life that sustains the unnumbered worlds throughout immensity; that lives in the insect atom which floats in the summer breeze; that wings the flight of the swallow, and feeds the young ravens which cry; that brings the bud to blossom, and the flower to fruit. 
The heart not yet hardened by contact with evil is quick to recognize the Presence that pervades all created things. 

There is, in all the world about us, an infinite, divine, though invisible Presence, to which the unenlightened may be blind, but which is ever declaring itself by its ceaseless, beneficent activity. "The heavens declare the glory of God; and the firmament showeth His handwork."

Of these four statements, the ones from Education, you will find on pages 99, and 100.

Pierson wrote that Kellogg was infected with the "liberal" theological thought of his day. Liberal theological thought does not lie close to the track of fundamental conservative teaching based on the Word. These two concepts are poles apart! But the concept that Pierson is trying to put across is readily seen by noting his second proposition:

2. His [Kellogg's] heresy was taught in the Battle Creek Sanitarium, the Battle
Creek College, and the medical school.

It is well known that the center of "liberal" teaching in the Seventh-day Adventist Church is at Loma Linda - among some of the hospital staff, and in the medical school. Is Pierson now trying to prepare the ministry of the church, and through them the laity of a possible breakaway or loss of Loma Linda to the Church? Is this article by Pierson a "shadow of coming events"? Pierson is reading back into history present circumstances so he can have a plausible parallel between the "alpha" apostasy and what he would have the "omega" understood to be. He states - "Kellogg's new doctrine appealed to the intellectual elite." But Pierson does not name them! However, Sister White described the

p 5 -- ones deceived by quoting highest authority:      These words were spoken to me in the night season. The sentiments in Living Temple regarding the personality of God have been received even by men who have had a long experience in the truth. ... That those whom we thought sound in the faith should have failed to discern the specious, deadly influence of this science of evil, should alarm us as nothing else has alarmed us. 

It is something that cannot be treated as a small matter that men who have so much light, and such clear evidence as to the genuineness of the truth we hold, should become unsettled, and led to accept spiritualistic theories regarding the personality of God. (Special Testimonies, Series B, No. 7, P. 37)

As far as history reveals, it was the warning voice of Sister White, and Sister White only, which alerted the Church to the deadly danger of the "Alpha" apostasy, not the brethren in the General Conference. They were more concerned about the preservation of their control of the Church in the power struggle between them and Kellogg.

Pierson gives some other marks of the "Alpha" apostasy:
3. The new doctrine offered differing theological presuppositions that would have necessitated bypassing Adventism's message. 
4. Basic Adventist theology would have been changed. This would have undermined the foundations of the Adventist faith.

On these points he is correct, although not documented. The servant of the Lord stated in Special Testimonies, Series B, No. 2, pp. 54-55:      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. Were this reformation to take place, what would result? 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. Books of a new order would be written. A system of intellectual philosophy would be introduced. The founders of this system would go into the cities, and do a wonderful work. The Sabbath, of course, would be lightly regarded, as also the God who created it. Nothing would be allowed to stand in the way of this new movement. The leaders would teach that virtue is better than vice, but God being removed, they would place their dependence on human power, which, without God is worthless.
Herein lies a very important point! We need not look to the future for a change

p 6 -- in basic Adventist theology. This is past history - fulfilled during the last two decades! (See Review, May 5, 1977, Editorial, p. 12 & Thought Paper, July, 1977, article, "The Historic Position", pp. 4-6)

On my library shelf, I have placed Kellogg's book - Living Temple - which contains "the alpha of deadly heresies" and on each side of this book two other books - Questions on Doctrine and Movement of Destiny. In the above quotation one of the marks of the alpha was - "Books of a new order would be written" so also in the omega. Keep in mind that Pierson himself placed his imprimatur on the book, Movement of Destiny. (p. 13). Now he is crying about a coming "omega", when he has been a party to the "omega" that has already come into the teachings of Adventism. Further, Pierson was also one of the leaders from the General Conference who signed the Palmdale Accord which compromised basic truths of the Adventist Movement. (See Review, May 27, 1976, pp. 4-7)

But this is not all. The liberal intelligentsia of the Church have a voice via their publication - The Spectrum - which is the voice of the Association of Adventist Forums. This association was given the blessing of the officers of the General Conference - and this would include Elder Pierson - at the 1967 Fall Council. All of this has been documented in the monograph - The Times of the Gentiles Fulfilled, pp. 23-24, with the significance of this and other actions of the General Conference leadership in the light of fulfilled prophecy.

While we - the Adventist Laymen's Foundation - do not hold with the liberal intelligence in their position on Creation, and their attitude toward the Spirit of Prophecy, it is obvious that the positions taken by them are so evident in their contrast with the historic position of Adventism that under no circumstances could it be said that what we would consider heretical was a counterfeit which resembled the true. However, during these past two decades the leadership in Washington have countenanced teachings contrary to historic Adventism, and in so doing have sought to project the same as basic Adventism. The prime example of this type of cover-up is the book, Movement of Destiny, which by its title purports to be basic truth, but is in reality full of deadly heresies and misrepresentations. This too, has been documented. When the book, Questions on Doctrine, was questioned, those who opposed its heresy were told that it was just a matter of semantics - so closely did the track of error lie beside the track of truth! The laity for the most part still remains deceived by this projection of error under the guise of truth. In other words, the curia on the Sligo have already been party to the omega of apostasy.

One must keep in mind that what Elder Pierson is really alluding to is a power struggle on who shall control, and what shall be controlled. Pierson in his article in the Ministry bemoaned that in the time of the "alpha", - "the leaders of the new 'movement' determined to take over the leadership of the sanitarium and perhaps of the church from the men who had been duly elected to bear these responsibilities." If then, Loma Linda should pass from the control of the curia on the Sligo, do keep in mind that over these years the majority of the board of Loma Linda have been composed of men who were "duly elected."

God has borne long with His church and His people, but in so doing He has allowed "a state of things to come" that some of the brethren in Washington would "fain"

p 7 -- see counteracted, but it is now "too late." (See 5 Testimonies p .77). Let not this prophecy be missed:      When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them. (Testimonies p 77-78)

And why will this be? we are told:      Here we see that the church - the Lord's sanctuary - was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light, and who had stood as the guardians of the spiritual interests of the people, had betrayed their trust. (5Testimonies p 211)
What then is the purpose of the "pot calling the kettle black", except to continue to deceive the laity of the Church, and keep them in blind submission to the curia on the Sligo.

RIGHTEOUSNESS BY FAITH SIMPLIFIED -- Consider two questions:
1)  Can man atone for his sins? 
2)  Can man cleanse himself from sin? In other words does he have the power to habitually live the perfect life as required by God, which means perfect conformity to the will of God as expressed in the law?
The answer to both of these questions is an emphatic - NO! How then can his sins be forgiven him, and he be cleansed from sin? The answer to this question is in a single verse - I John 1:9. Let us analyze it in the context in which it is written.
"If we confess our sins, He is faithful and just
1)  to forgive us our sins, and
2)  to cleanse us from all unrighteousness."
Both cleansing and forgiveness is based on a single experience - confession. Now note the context of this verse: - "If we say we have no sin (i.e., we are not sinful, and do not need cleansing) we deceive ourselves, and the truth is not in us." I John 1:8. Again - "If we say we have not sinned (i.e., we have not committed acts of sin), we make Him a liar [He says, "All have sinned." Rom. 3:23], and His word is not in us. (I John 1:10.) Thus I John 1:9 is set in the context of our two problems - our past sins, and our sinful nature - neither of which we

p 8 -- can atone for, nor cope with. We can only confess - "I have sinned against heaven and in thy sight and am no more worthy to be called Thy son." And "I am a sinner in need of cleansing."

The first confession most professed Christian believe they have made, or at least theoretically consented to. But the second confession produces the following different reactions:
1)   I can achieve cleansing through hard battles with sin, and through the adoption of a specific regimen I will attain perfection. 
2)  I can never attain perfection of character, therefore, I will do the best I can, and the forgiveness experience will cover till my vile body with its sinful nature is changed at the Second Advent. 
3)   The complete crucifixion of self, so that the Holy Spirit can work unhindered.

The third reaction - which is the answer to righteousness by faith - is rarely seen, and seldom experienced, because we constantly interpose a perverse will. We dare not forget - "Kneeling in faith at the cross, he has reached the highest place to which man can attain." (Acts of the Apostles, p. 210) This fact, all who have studied the basis of Seventh-day Adventism should have known. In the sanctuary service, the place where the works of man stopped was before the altar where he confessed over his sin offering, his sins. And if we would but stop to restudy the type, we would find that on the Day of Atonement - the day of cleansing the individual came to the sanctuary, but what part did he do in his cleansing? "Ye shall afflict your souls." Lev. 23:27. The word, "afflict", in the Hebrew carries the significance - "to humble one's self before anyone, to submit to him." (Gesenius)

The battle, the struggle is not with sin itself - that Jesus has done and overcame the world - but with self that it might be ever kept on the altar as a "living sacrifice". "The battle which we have to fight - the greatest battle that was ever fought by man - is the surrender of self to the will of God, the yielding of the heart to the sovereignty of love." (Thoughts from the Mount of Blessing, p. 203).

SEP  1977 "Watchman, What of the Night? " Thought Paper.  Adventist Laymen's Foundation.  (Excerpt)

Thursday, May 9, 2019

All Through Grace.


THE RIGHTEOUSNESS OF GOD

"But seek ye first the kingdom of God, and His righteousness; and
all these things shall be added unto you." Matt. 6:33.

The righteousness of God, says Jesus, is the one thing to be sought in this life. Food and clothing are minor matters in comparison with it. God will supply them, as a matter of course, so that anxious care and worriment need not be expended on them; but to secure God's kingdom and His righteousness should be the only object of life.

In 1 Cor. 1:30

1Co 1:30  But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption

 we are told that Christ is made unto us righteousness as well as wisdom; and since Christ is the wisdom of God, and in Him dwelleth all the fullness of the Godhead bodily, it is evident that the righteousness which He is made to us is the righteousness of God. Let us see what this righteousness is.

In Ps. 119:172 the Psalmist thus addresses the Lord: "My tongue shall speak of Thy word; for all Thy commandments are righteousness." The com-  [47]  mandments are righteousness, not simply in the abstract, but they are the righteousness of God. For proof read the following:—

"Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but My salvation shall be forever, and My righteousness shall not be abolished. Hearken unto Me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings." Isa. 51:6, 7.

What do we learn from this?—That they who know the righteousness of God are those in whose heart is His law, and therefore that the law of God is the righteousness of God.

This may be proved again, as follows: "All unrighteousness is sin." 1 John 5:17. "Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." 1 John 3:4. Sin is the transgression of the law, and it is also unrighteousness; therefore sin and unrighteousness are identical. But if unrighteousness is transgression of the law, righteousness must be obedience to the law. Or, to put the proposition into mathematical form:—

Unrighteousness = sin. 1 John 5:17. Transgression of the law = sin. 1 John 3:4.

Therefore, according to the axiom that two things that are equal to the same thing are equal to each other, we have:—

Unrighteousness = transgression of the law

which is a negative equation. The same thing, stated in positive terms, would be:—

Righteousness = obedience to the law.

Now what law is it obedience to which is righteousness and disobedience to which is sin? It is that law which says, "Thou shalt not covet;" for the apostle Paul tells us that this law convinced him of sin. Rom. 7:7. The law of ten commandments, then, is the measure of the righteousness of God. Since it is the law of God, and is righteousness, it must be the righteousness of God. There is, indeed, no other righteousness.

Since the law is the righteousness of God—a transcript of His character—it is easy to see that to fear God and keep His commandments is the whole duty of man. Eccl. 12:13. Let no one think that his duty will be circumscribed if confined to the ten commandments, for they are "exceeding broad." "The law is spiritual," and comprehends a great deal more than can be discerned by an ordinary reader. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." 1 Cor. 2:14. The exceeding breadth of the law of God can be realized only by those who have prayerfully meditated upon it. A few texts of Scripture will suffice to show us something of its breadth.

In the sermon on the mount Christ said: "Ye have heard that it was said by them of old time,  [49]  Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire." Matt. 5:21, 22. And again: "Ye have heard that it was said by them of old time, Thou shalt not commit adultery; but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." Verses 27, 28.

This does not mean that the commandments, "Thou shalt not kill," and, "Thou shalt not commit adultery," are imperfect, or that God now requires a greater degree of morality from Christians than He did from His people who were called Jews. He requires the same from all men in all ages. The Saviour simply explained these commandments and showed their spirituality. To the unspoken charge of the Pharisees, that He was ignoring and undermining the moral law, He replied by saying that He came for the purpose of establishing the law, and that it could not be abolished; and then He expounded the true meaning of the law in a way that convicted them of ignoring and disobeying it. He showed that even a look or a thought may be a violation of the law, and that it is indeed a discerner of the thoughts and intents of the heart.14

In this Christ did not reveal a new truth, but only brought to light and unfolded an old one. The law meant just as much when He proclaimed it from Sinai as when He expounded it on the mountain in Judea. When, in tones that shook the earth, He said, "Thou shalt not kill," He meant, "Thou shalt not cherish anger in the heart; thou shalt not indulge in envy, nor strife, nor anything which is in the remotest degree akin to murder." All this and much more is contained in the words, "Thou shalt not kill." And this was taught by the inspired words of the Old Testament; for Solomon showed that the law deals with things unseen as well as things seen, when he wrote:—


 "Let us hear the conclusion of the whole matter: Fear God and keep His commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12:13, 14.

The argument is this: The judgment passes upon every secret thing; the law of God is the standard in the judgment,—it determines the quality of every act, whether good or evil; therefore, the law of God forbids evil in thought as well as in deed. So the conclusion of the whole matter is that the commandments of God contain the whole duty of man.

Take the first commandment, "Thou shalt have no other gods before me." The apostle tells us of some "whose god is their belly." Phil. 3:19. But gluttony and intemperance are self-murder; and so  [51]  we find that the first commandment runs through to the sixth. This is not all, however, for he also tells us that covetousness is idolatry. Col. 3:5. The tenth commandment cannot be violated without violating the first and second. In other words, the tenth commandment coincides with the first; and we find that the decalogue is a circle having a circumference as great as the universe, and containing within it the moral duty of every creature. In short, it is the measure of the righteousness of God, who inhabits eternity.

This being the case, the correctness of the statement that "the doers of the law shall be justified," is obvious. To justify means to make righteous, or to show one to be righteous. Now it is evident that perfect obedience to a perfectly righteous law would constitute one a righteous person. It was God's design that such obedience should be rendered to the law by all His creatures; and in this way the law was ordained unto life. Rom. 7:10.

But for one to be judged "a doer of the law" it would be necessary that he had kept the law in its fullest measure every moment of his life. If he had come short of this, he could not be said to have done the law. He could not be a doer of the law if he had done it only in part. It is a sad fact, therefore, that there are in all the human race no doers of the law, for both Jews and Gentiles are "all under sin; as it is written, There is none righteous, no, not one; there is none that understand-  [52]  eth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one." Rom. 3:9-12. The law speaks to all who are within its sphere; and in all the world there is not one who can open his mouth to clear himself from the charge of sin which it brings against him. Every mouth is stopped, and all the world stands guilty before God (verse 19), "For all have sinned, and come short of the glory of God" (verse 23).

Therefore, although "the doers of the law shall be justified," it is just as evident that "by the deeds of the law there shall no flesh be justified in His sight; for by the law is the knowledge of sin." Verse 20. The law, being "holy, and just, and good," cannot justify a sinner. In other words, a just law cannot declare that the one who violates it is innocent. A law that would justify a wicked man would be a wicked law. The law should not be reviled because it cannot justify sinners. On the contrary, it should be extolled on that account. The fact that the law will not declare sinners to be righteous,—that it will not say that men have kept it when they have violated it,—is in itself sufficient evidence that it is good. Men applaud an incorruptible earthly judge, one who cannot be bribed, and who will not declare a guilty man innocent. Surely, they ought to magnify the law of God, which will not bear false witness. It is the perfec-  [53]  tion of righteousness, and therefore it is forced to declare the sad fact that not one of Adam's race has fulfilled its requirements.

Moreover, the fact that to do the law is simply man's duty shows that when he has come short in single particular he can never make it up. The requirements of each precept of the law are so broad,—the whole law is so spiritual,— that an angel could render no more than simple obedience. Yea, more, the law is the righteousness of God,—a transcript of His character,—and since His character cannot be different from what it is, it follows that even God Himself cannot be better than the measure of goodness demanded by His law. He cannot be better than He is, and the law declares what He is. What hope, then, that one who has failed, in even one precept, can add enough extra goodness to make up the full measure? He who attempts to do that sets before himself the impossible task of being better than God requires, yea, even better than God Himself.

But it is not simply in one particular that men have failed. They have come short in every particular. "They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one."15 Not only so, but it is impossible for fallen man, with his weakened power, to do even a single act that is up to the perfect standard. This proposition needs no further proof than a restatement of the fact that the law is the  [54]  measure of God's righteousness. Surely there are none so presumptuous as to claim that any act of their lives has been or could be as good as if done by the Lord Himself. Everyone must say with the Psalmist, "My goodness extendeth not to Thee." Ps. 16:2

This fact is contained in direct statements of Scripture. Christ, who "needed not that any should testify of man; for He knew what was in man" (John 2:25), said, "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; all these evil things come from within and defile the man." Mark 7:21-23. In other words, it is easier to do wrong than it is to do right, and the things which a person naturally does are evil. Evil dwells within, and is a part of the being. Therefore, the apostle says, "The carnal [fleshly, natural] mind is enmity16 against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." Rom. 8:7, 8. And again: "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would." Gal. 5:17. Since evil is a part of man's very nature, being inherited by each individual from a long line of sinful ancestors, it is very evident that whatever righteousness springs from him  [55]  must be only like "filthy rags" (Isa. 64:6), compared with the spotless robe of the righteousness of God.

The impossibility of good deeds proceeding from a sinful heart is thus forcibly illustrated by the Saviour: "For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble-bush gather they grapes. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh." Luke 6:44, 45. That is to say, a man cannot do good until he first becomes good. Therefore, deeds done by a sinful person have no effect whatever to make him righteous, but, on the contrary, coming from an evil heart, they are evil, and so add to the sum of his sinfulness. Only evil can come from an evil heart, and multiplied evil cannot make one good deed; therefore, it is useless for an evil person to think to become righteous by his own efforts. He must first be made righteous before he can do the good that is required of him, and which he wants to do.

The case, then, stands thus: 1. The law of God is perfect righteousness; and perfect conformity to it is demanded of everyone who shall enter the kingdom of heaven. 2. But the law has not a particle of righteousness to bestow upon any man, for all are sinners, and are unable to comply with its [56] requirements. No matter how diligently nor how zealously a man works, nothing that he can do will meet the full measure of the law's demands. It is too high for him to attain to; he cannot obtain righteousness by the law. "By the deeds of the law there shall no flesh be justified [made righteous] in His sight." What a deplorable condition! We must have the righteousness of the law or we cannot enter heaven, and yet the law has no righteousness for one of us. It will not yield to our most persistent and energetic efforts the smallest portion of that holiness without which no man can see the Lord.

Who, then, can be saved? Can there, then, be such a thing as a righteous person?—Yes, for the Bible often speaks of them. It speaks of Lot as "that righteous man;" it says, "Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings" (Isa. 3:10), thus indicating that there will be righteous persons to receive the reward; and it plainly declares that there will be a righteous nation at the last, saying: "In that day shall this song be sung in the land of Judah: We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in." Isa. 26:1, 2. David says, "Thy law is the truth." Ps. 119:142. It is not only truth, but it is the sum of all truth; consequently, the nation that keeps the truth will be a nation that keeps  [57]  the law of God. Such will be doers of His will, and they shall enter into the kingdom of heaven. Matt. 7:21.

Christ And His Righteousness. 

E.J. Waggoner

(Excerpt)

*******

THE DIVINE PROVISION -- Part 3 -- Besides truth, God has extended grace to every man. While the grace of God is unmerited favor on His part, we have too often interpreted this grace to be an indulgence which God has granted because of the sin problem. In so thinking we have limited the magnitude of the grace of God through Jesus Christ our Lord. The grace which forms a part of the glory of God which Christ revealed in the flesh produces an "active" soldier in the conflict with the enemy of righteousness. We read: It is the grace that Christ implants in the soul which creates in man enmity against Satan. Without this converting grace and renewing power, man would continue the captive of Satan, a servant ever ready to do his bidding. But the new principle in the soul creates conflict where hitherto had been peace. The power which Christ imparts, enables man to resist the tyrant and usurper. Whoever is seen to abhor sin Instead of loving It, whoever resists and conquers those passions that have held sway within, displays the operation of a principle wholly from above. (l)

This "divine energy" - "wholly from above" - which Christ brought with Him is the keeping power by which we can walk in truth and righteousness. Note: Men need to learn that the blessings of obedience, in their fullness, can be theirs only as they receive the grace of Christ. It is His grace that gives men power to obey the laws of God. It is this that enables him to break the bondage of evil habit. This is the only power that can make him and keep him steadfast in the right path. (2) 

The extension of this grace to the sons of men, was God's direct intervention into the sin problem. Unless this grace should be extended - and received - man would have no barrier against the suggestions of the enemy. God did not create man with this energy, and He did not bestow it until after man sinned. Enmity - the product of grace - "had no natural existence" in the hearts of our first parents. But when God promised - "I will put enmity between thee and the woman, and between thy seed, and her seed" - He pledged Himself " to introduce into the hearts of human beings a new principle, - a hatred of sin, of deception, of pretense, of everything that bears the marks of Satan's guile." (3)

This enmity - produced by imparted grace - is a part of the very nature of God which Christ brought with Him into human flesh. This we need to understand if we are to overcome as He overcame. Concerning Jesus. We read:
p 2 -- 

The enmity put between the seed of the serpent and the seed of the woman was supernatural. With Christ the enmity was in one sense natural; in another sense supernatural, as humanity and divinity were combined. And never was the enmity developed to such a marked degree as when Christ became an inhabitant of this earth. Never before had there been a being upon the earth who hated sin with so perfect a hatred as did Christ. He had seen its deceiving, infatuating power upon holy angels, and all His powers were enlisted against it. (4) 
This statement is worth careful analysis. The grace of God being a principle wholly from above produces that which is supernatural - above our nature. In Christ, it was "natural" because He was God, and when He became flesh - the basic glory of the Father was still His - the fullness of grace and truth. But in another sense it was supernatural. The Father bestowed upon His Son the Holy Spirit without measure. (5)  This brings us therefore, to the second part of which Christ has provided - not only the "divine energies" of grace and truth but also "that strength which is impossible for [the fallen sons and daughters of Adam] to gain for themselves." (6)  This "strength" is the Holy Spirit.

Jesus promised His disciples - after Judas left - "I will pray the Father, and He will give you another Comforter, that He may abide with you forever; even the Spirit of truth." (7)  This Spirit of truth ministers to us the things of Christ, (8)  - those life-giving energies which men need and must receive. One dares not to overlook the fact that the Spirit of Truth is closely associated with the work of presenting, and maintaining truth which is declared to be "stronger and more powerful than anything else in the formation of a character after the likeness of Christ." (9)  The relationship between Jesus - the way, the truth, and the life - and the Holy Spirit - as the Spirit of truth - in the implementation of the truth in the life of the believer needs to be carefully studied.

Concerning the work of the Holy Spirit, we are told: The Comforter is called "the Spirit of truth". His work is to define and maintain the truth. He first dwells in the heart as the Spirit of truth, and thus He becomes the Comforter. There is comfort and peace in the truth, but no real peace or comfort can be found in falsehood. It is through false theories and traditions that Satan gains his power over the mind. By directing men to false standards, he miss-shapes the character. Through the Scriptures the Holy Spirit speaks to the mind, and impresses truth upon the heart. Thus He exposes error, and expels it from the soul. It is by the Spirit of truth, working through the Word of God, that Christ subdues His chosen people to Himself. (10)

In the same book, we also read: Christ rejoiced that He could do more for His followers than they could ask or think. He spoke with assurance, knowing that an almighty decree had been given before the world was made. He knew that truth, armed with the omnipotence of the Holy Spirit, would conquer in the contest with evil; and that the bloodstained banner would wave triumphantly over His followers. (11) 

p 3 -- Consider - "an almighty decree had been given" -that by the sacrifice and intercession of Jesus Christ, truth armed with the omnipotence of the Holy Spirit would conquer in the contest with evil. What then are we doing when we compromise the truth committed to our trust for the sake of human unity? Is this not doing despite unto the Spirit of grace? (12)  Why is it that we cannot get our priorities straight, and let Truth have first place over every earthly consideration? Is it because we have come to see things so nearly as the world see things that we cannot receive the Spirit of Truth - for the world "seeth Him not, neither knoweth Him". (13)

We must not forget that "by the power of the Holy Spirit the moral image of God is to be perfected in the character. We are to be wholly transformed into the likeness of Christ." (14)  The very attributes of God are developed in man by the Holy Spirit. (15)  This will be done in all who do not interpose a perverse will. (16)  Because of this crucial action which involves the human response, we shall begin noting in the next thought paper - "The Exercise of the Will."

(1)  Ellen G. White, The Great Controversy, p. 506
(2)  Ellen G. White, The Ministry of Healing, p. 115
(3)  Ellen G. White, Special Testimonies, Series B, No. 2, p. 6
(4)  Ellen G. White, Selected Messages, bk. i, p. 254
(5)  John 3: 34
Joh 3:34  For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 
(6)  White, op. cit., p. 279 See "The Divine Provision (Part One)"
(7)  John 14:16-17
Joh 14:16  And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 
Joh 14:17  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 

(8)  John 16:14-15
Joh 16:14  He shall glorify me: for he shall receive of mine, and shall shew it unto you. 
Joh 16:15  All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. 

(9)  Ellen G. White, In Heavenly Places, p. 140.
(10)  Ellen G. White, The Desire of Ages, p. 671
(11 ) Ibid., p. 679
(12)  Hebrews 10:29
Heb 10:29  Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 
(13)  John 14:17
Joh 14:17  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 
(14)  Ellen G. White, Testimonies to Ministers, p. 506
(15)  Ellen G. White, Christ's Object Lessons, p. 414
(16)  Ellen G. White, Thoughts from the Mount of Blessings, p. 116 (76)

THE THIRD ANGEL'S MESSAGE -- In the midst of the ongoing controversy resulting from the proclamation of Righteousness by Faith at the 1888 General Conference Session, the servant of the Lord revealed that she had been questioned regarding the Third Angel's Message. She wrote:     Several have written to me, inquiring if the message of justification by faith is the third angel's message, and I have answered, "It is the third angel's message in verity." (Review & Herald, April 1, 1890)
John the Revelator records the third angel's message as follows:      And the third angel followed them, saying with a loud voice, If any
p 4 -- man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone In the presence of the holy angels, and in the presence of the Lamb. (Rev. 14:9-10)
On the surface these two statements of what constitutes the third angel's message appear contradictory. But what constitutes the worship of the "beast"? Interestingly, the identification of the "beast" is prefaced with - "Here is wisdom."
Then follows -"Let him that hath understanding count the number of the beast: for it is the number of a man." (Rev. 13:18) The worship of the beast is the worship of a man. True, the specifications of prophecy are met in a specific religious organization - the Papacy. But the principle is ever present. Whenever and wherever, I place man, and the dictates of man in the place that God alone should occupy in my heart and soul -I am worshiping the beast - a man. The very first commandment is clear and concise -"Thou shalt have no other gods before Me." (Ex. 20:3)
Now what is justification by faith? It is the recognition by an individual of his total and absolute inability to make an atonement for himself, and thus a recognition of his total and complete dependence upon God's provision in Jesus Christ. To preach, therefore, justification by faith in truth leads to a full realization of victory over the beast - man - and his image - all that man seeks to build into a religious system that would dominate the conscience of his fellow man.
A full message of righteousness by faith cannot be proclaimed when the message is limited to one of these facets of the third angel's message to the exclusion of the other. To proclaim the history of 1888 and its aftermath without opening before the people the fact that their continued dependence on men - yes, even their religious leaders, makes the presentation only a theory. We have been told:      Now it [is] Satan's determined purpose to eclipse the view of Jesus, and lead men to look to man, and to trust to man, and be educated to expect help from man. For years the church has been looking to man, and expecting much from man, but not looking to Jesus, in whom our hopes of eternal life are centered. Therefore God gave to His servants [Jones & Waggoner] a testimony that presented truth as it is in Jesus, which is the third angel's message, in clear, distinct lines. (Testimonies to Ministers, p. 93)
To put it very plain - we have not yet been able to come face to face with the fact that continued dependence on human machinery - human organization - is keeping us from that true preparation that must be made if we are going to be numbered among the victorious remnant in the final phase of the great controversy. We are still doing what the church was doing in 1894, for we read:     Spiritual things have not been discerned. Appearance and machinery have been exalted as of power, while virtues of true goodness, noble piety, and heart-holiness, have been made a secondary consideration. That which should have been made first has been made last and of least importance.(Review & Herald, Feb. 27, 1894)
p 5 -- If in 1894, "appearance and machinery" were in evidence, how much more so in 1977. Just pickup and read any union paper for the North American Division. We need to have our eyes anointed so that we can see that the appearance of prosperity within the borders of the church serves only as a facade covering an ecclesiastical philosophy which requires allegiance and loyalty to human leadership akin to papalism. Such a program leaves the church destitute of the grace of God. We read:      Those who have not a daily experience in the things of God will not move wisely. They may have a legal religion, a form of godliness, there may be an appearance of light in the church; all the machinery - much of it human invention - may appear to be working well, and yet the church may be as destitute of the grace of God as were the hills of Gilboa of dew and rain. (Review & Herald, Jan. 31, 1893)
God does not plan that anarchy be substituted for organization, but He designs that a certain specific form of government be instituted. We read:   Christ designs that heaven's order, heaven's plans of government, heaven's divine harmony, shall be represented in His church on earth. Thus in His people He is glorified. Through them the Sun of Righteousness will shine in undimmed luster to the world. (Desire of Ages, p. 680)
In other words, the very opposite of human organization and machinery is to be realized by His people on earth. The order, plans of government, and the harmony of heaven are to be a part of the experience of the saints in preparation for their translation. This can come only when we experience justification by faith, for in that experience everyone finds the highest place to which he can attain - the foot of the Cross - and there he sees in each so bowed, his brother. There will be no orders of clergy, no hierarchy, no first minister - but a simple recognition of the fact that all are brethren. There will be only One head - even Jesus Christ, and only One earthly captain - even the Holy Spirit of God. (See Desire of Ages, p. 352)
And herein lies our problem - yes the basic problem that we face even in 1977. In a duly sworn affidavit, the president of the General Conference declares: I am Robert H. Pierson, an ordained minister of the gospel, and president of the General Conference of the Seventh-day Adventists, which is the Seventh-day Adventist Church. (US District Court, Northern Dist. of CA. #CIV. No. 74-2025 CBR, Exhibit #51, p. 1)
In the same affidavit, he proclaims himself as the church's "first minister for the time being." (p. 5)
In a brief filed on behalf of the Church's hierarchy, it is proclaimed:      It is true that for a period in it history, the Seventh-day Adventist Church had an aversion to Roman Catholicism and especially to the papal form of church government - an aversion shared by virtually all Protestant denominations. While, however, Adventist doctrine continues to teach that church government by one man is contrary to the Word of God, it is not good Seventh-day Adventism to express an aversion
P 6 -- to Roman Catholicism as such. (Ibid., Exhibit #84, p. 30)
And why is it no longer "good Seventh-day Adventism to express an aversion to Roman Catholicism as such'? Because the past teaching of the Church in regard to Roman Catholicism "has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned."(Ibid., p. 4, lines 28-29) With this attitude and belief it is really impossible teach justification by faith for we have now denied outright the third angel's message, in doctrine as well as in practice.
Catholicism teaches the adoration of Mary as the mother of God, and places her as the hope of their salvation. (de Ligouri, The Glories of Mary, 2nd Ed., p. 8) Is there really any difference in basic reality from this teaching, and the teaching that the Church - the human organization - is our mother, and urging the members of the Church to place their hope in that organization as the basis of their salvation? To say that the Church - as defined in Pierson's legal affidavit - is going through, and that to be saved one must stay with it, is saying nothing less than the Catholic Church says about Mary and their definition of the Church.
Need I go further - but sometimes we are so blinded in our Laodicean state, we cannot see that the mere proclaiming of the theory of righteousness by faith, and leaving the members still sitting in the pews clinging to them as if when the Lord comes, He plans to take the pew and install it in the amphitheater of heaven, is to give to the hungering souls a false and deceptive hope. We need to proclaim the third angel's message -yes, every part of it:- the sole dependence upon the Saviour Jesus Christ, and placing Him as the Lord of our lives instead of a man.


"VISIONS OF GOD" -- The vision given to Ezekiel as recorded in his book - chapters eight through eleven, presents a continuous unfolding of the purposes of God in regard to Jerusalem, and the reason for these actions on the part of God. It is significant that the servant of the Lord tells us that this symbolism involving the ancient city of Jerusalem meets another fulfillment today in regard to the Church. (3 Testimonies, p.267) And her words are - "Mark this point with care."
The focus of the Spirit of Prophecy is on chapter nine, which is the heart of this vision - called by the prophet, "Visions of God."(Eze. 8:3) we do well to consider some of the vital terminology used in commenting on this vision. Sister White refers to this vision as descriptive of "the last work" involving "the closing work for the church."(3 Testimonies, p.266) Then in another reference, after quoting from this vision, she comments - "Jesus is about to leave the mercy-seat of the heavenly sanctuary." (5 Testimonies, p. 207-208) To those, therefore, who believe that we have reached that time, just prior to the close of probation, an understanding of the "Visions of God" is a must.

P 7 -- To meet this need, the Foundation has prepared a Study Guide of these chapters to be used with the Cassette Tape A-O8, Side #2. The study is entitled, "Visions of God. Side #1 of this tape is a sermon -"Out of Egypt Have I Called my Son" - based on material researched by A. T. Jones, and parallels in thought and objective the message of God through Ezekiel.

COMMENTS ON EZEKIEL'S WRITINGS -- "The angel with the writer's ink horn is to place a mark upon the foreheads of all who are separated from sin and sinners, and the destroying angel follows this angel." Letter 12, 1886.
"A rebellion exists. Lucifer revolted from his allegiance and makes war on the divine government. Christ is appointed to put down the rebellion. He makes this world His battlefield. He stands at the head of human family. He clothes His divinity with humanity and He passes over the ground where Adam fell and endures all the assaults of Satan's temptations, but He does not yield in a single instance.
"The salvation of a world is at stake. He resisted the arch deceiver. In behalf of man He must conquer as a man, and in the very same manner man must conquer by 'It is written.'" Letter 156, 1897.
"'By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: .. .Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquities of thy traffick." [Eze. 28: 16,18] In this place 'traffick' is the emblem of corrupt administration. It denotes the bringing of self-seeking into spiritual offices." Ibid.
"When we see God dishonored, we ought not to remain quiet, but we should do and say all that we can to lead others to see that the God of heaven is not to be thought of as a common man, but as the Infinite One, the One worthy of man's highest reverence. Let us present God's Word in its purity, and lift up the voice in warning against everything that would dishonor our heavenly Father." (Manuscript 165, 1902).

August 1977 "Watchman, What of the Night? " Thought Paper.  Adventist Laymen's Foundation.  (Excerpt)