(Excerpt)
03
REDEEMED FROM THE CURSE, TO THE BLESSING OF ABRAHAM
THE two
chapters of Galatians that we have already studied give us sufficient idea of
the entire book, so that we can practically take leave of the Galatian
brethren, and consider it as addressed solely to us. The circumstances that
called forth the writing of the epistle were that the Galatians, having
accepted the Gospel, were led astray by false teachers, who presented to them
"another gospel," that is, a counterfeit gospel, since there is but
one for all time and for all men. The way it was presented to them was,
"Except ye be circumcised after the manner of Moses, ye can not be
saved." Outward circumcision was given as a sign of righteousness which
the individual already possessed by faith. Rom. 4:11.
Rom
4:11 And he received the sign of circumcision, a seal of the
righteousness of the faith which he had yet being uncircumcised: that he might
be the father of all them that believe, though they be not circumcised; that
righteousness might be imputed unto them also
It was a
sign that the law was written in the heart by the Spirit, and it was,
therefore, only a mockery and a sham when the law was transgressed.
Rom.2:25-29.
Rom
2:25 For circumcision verily profiteth, if thou keep the law: but if thou
be a breaker of the law, thy circumcision is made uncircumcision.
Rom
2:26 Therefore if the uncircumcision keep the righteousness of the law,
shall not his uncircumcision be counted for circumcision?
Rom
2:27 And shall not uncircumcision which is by nature, if it fulfil the
law, judge thee, who by the letter and circumcision dost transgress the
law?
Rom
2:28 For he is not a Jew, which is one outwardly; neither is that
circumcision, which is outward in the flesh:
Rom
2:29 But he is a Jew, which is one inwardly; and circumcision is that of
the heart, in the spirit, and not in the letter; whose praise is not of men,
but of God.
But for
one to be circumcised in order to be saved, was to put his trust in works of
his own and not in Christ. Now, although there is in these days no question as
to whether or not a man should submit to the specific rite of circumcision in
order to be saved, the question of salvation itself, whether by human works or
by Christ alone, is as live a one as ever.
96 Instead of attacking their error, and combating it with hard
argument, the apostle begins with experience, the relation of which illustrates
the case in hand. In this narrative he has occasion to show that salvation is
wholly by faith, for all men alike, and not in any degree by works. As Christ
tasted death for every man, so every man who is saved must have Christ's
personal experience of death and resurrection and life. Christ in the flesh does
what the law could not do. Gal.2:21; Rom.8:3,4.
Gal
2:21 I do not frustrate the grace of God: for if righteousness come by
the law, then Christ is dead in vain.
Rom
8:3 For what the law could not do, in that it was weak through the flesh,
God sending his own Son in the likeness of sinful flesh, and for sin, condemned
sin in the flesh:
Rom
8:4 That the righteousness of the law might be fulfilled in us, who walk
not after the flesh, but after the Spirit.
But that
very fact witnesses to the righteousness of the law. If the law were at fault,
Christ would not fulfil its demands. He shows its righteousness by fulfilling, or
doing, what it demands, not simply for us, but in us. The grace of God in
Christ attests the majesty and holiness of the law. We do not frustrate the
grace of God; if righteousness could come by the law, then would Christ be dead
in vain. But to claim that the law could be abolished, or could relax its
claims, and thus be of no account, is also to say that Christ is dead in vain.
Let it be repeated, righteousness can not possibly come by the law, but only by
the faith of Christ; but the fact that the righteousness of the law could be
attained in no other way by us than by the crucifixion and resurrection and life
of Christ in us, shows the infinite greatness and holiness of the law.
"O
foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was
openly set forth crucified? This only would I learn from you, Received ye the
Spirit by the works of the law, or by the hearing 97 of faith? Are ye so
foolish? having begun in the Spirit, are ye now perfected in the flesh? Did ye
suffer so many things in vain? if it be indeed in vain. He therefore that
supplieth to you the Spirit, and worketh miracles among you, doeth he it by the
works of the law, or by the hearing of faith? Even as Abraham believed God, and
it was reckoned unto him for righteousness. Know therefore that they which be
of faith, the same are sons of Abraham. And the Scripture, foreseeing that God
would justify the Gentiles by faith, preached the Gospel beforehand unto
Abraham, saying, In thee shall all the nations be blessed. So then they which
be of faith are blessed with the faithful Abraham. For as many as are of the
works of the law are under a curse; for it is written, Cursed is every one
which continueth not in all things that are written in the book of the law, to
do them. Now that no man is justified by the law in the sight of God, is
evident; for, The righteous shall live by faith; and the law is not of faith;
but, He that doeth them shall live in them. Christ redeemed us from the curse
of the law, having become a curse for us; for it is written, Cursed is every
one that hangeth on a tree; that upon the Gentiles might come the blessing of
Abraham in Christ Jesus; that we might receive the promise of the Spirit
through faith. "Brethren, I speak
after the manner of men, Though it be but a man's covenant, yet when it hath
been confirmed, no one maketh it void, or addeth thereto. Now to Abraham were
the promises spoken, and to his seed. He saith not, And to seeds, 98 as of
many; but as of one, And to thy seed, which is Christ. Now this I say: A
covenant confirmed beforehand by God, the law, which came four hundred and
thirty years after, doth not disannul, so as to make the promise of none
effect. For if the inheritance is of the law, it is no more of promise; but God
hath granted it to Abraham by promise. What then is the law? It was added
because of transgressions, till the seed should come to whom the promise hath
been made; and it was ordained through angels by the hand of a mediator. Now a
mediator is not a mediator of one; but God is one. Is the law then against the
promises of God? God forbid; for if there had been a law given which could make
alive, verily righteousness would have been of the law. Howbeit the Scripture
hath shut up all things under sin, that the promise by faith in Jesus Christ
might be given to them that believe.
"But before faith came, we were kept in ward under the law, shut up
unto the faith which should afterwards be revealed. So that the law hath been
our tutor to bring us unto Christ, that we might be justified by faith. But now
that faith is come, we are no longer under a tutor. For ye are all sons of God,
through faith, in Christ Jesus. For as many of you as were baptized into Christ
did put on Christ. There can be neither Jew nor Greek, there can be neither
bond nor free, there can be no male and female; for ye all are one man in
Christ Jesus. And if ye are Christ's, then are ye Abraham's seed, heirs
according to promise." Galatians 3, R.V.
The Sin of
Witchcraft
The
apostle asks those who are departing from God and His truth, "Who hath
bewitched you?" "Behold, to obey is better than sacrifice, and to
hearken than the fat of rams. For rebellion is as the sin of witchcraft, and
stubbornness is as iniquity and idolatry." 1Sam.15:22,23. If you look up
this text in the Bible, you will see that in both instances the words "is
as" are added. The literal Hebrew is, "Rebellion is the sin of
witchcraft, and stubbornness is iniquity and idolatry." And how
so?--Plainly enough, for stubbornness and rebellion are rejection of God; and
he who rejects God, puts himself under the control of evil spirits. All
idolatry is devil-worship. "The things which the Gentiles sacrifice, they
sacrifice to devils." 1Cor.10:20. There is no middle ground.
Christ
says, "He that is not with Me is against Me." Matt.12:30. That is,
disobedience, rejection of the Lord, is the spirit of antichrist. The Galatian
brethren were, as we have already seen, departing from God, and consequently
they were inevitably, although perhaps unconsciously, relapsing into
idolatry.
The
Safeguard against Spiritualism
Spiritualism
is only another name for ancient witchcraft and soothsaying. It is a fraud, but
not the kind of fraud that most people think it is. There is reality in it. It
is a fraud in that while it professes to receive communications from the
spirits of the dead, it has communication only with the spirits of devils,
since "the dead know 100 not anything." To be a Spiritualist medium
is to give one's self to the control of demons. Now there is only one
protection against this, and that is to hold fast to the Word of God. He who
lightly regards God's Word, severs himself from association with God, and puts
himself within Satan's influence. Even though a man denounce Spiritualism in the
strongest terms, if he does not hold to God's Word, he will sooner or later be
carried away by the strong delusion. Only by keeping the Word of Christ's
patience can men be kept from the temptation that is coming on all the world.
Rev. 3:10. "The spirit that now worketh in the children of disobedience"
(Eph.2:2), is the spirit of Satan, the spirit of antichrist; and the Gospel of
Christ, which reveals the righteousness of God (Rom.1:16,17), is the only
possible salvation from it.
2Th
2:9 Even him, whose coming is after the working of Satan with all power
and signs and lying wonders,
2Th
2:10 And with all deceivableness of unrighteousness in them that perish;
because they received not the love of the truth, that they might be
saved.
2Th
2:11 And for this cause God shall send them strong delusion, that they
should believe a lie:
2Th
2:12 That they all might be damned who believed not the truth, but had
pleasure in unrighteousness.
Rev
3:10 Because thou hast kept the word of my patience, I also will keep
thee from the hour of temptation, which shall come upon all the world, to try
them that dwell upon the earth.
Eph
2:2 Wherein in time past ye walked according to the course of this world,
according to the prince of the power of the air, the spirit that now worketh in
the children of disobedience
Rom
1:16 For I am not ashamed of the gospel of Christ: for it is the power of
God unto salvation to every one that believeth; to the Jew first, and also to
the Greek.
Rom
1:17 For therein is the righteousness of God revealed from faith to
faith: as it is written, The just shall live by faith.
The Glad
Tidings
By E. J.
WAGGONER
(Excerpt- To be continued)
*******
(WWN-
EXCERPT)
1978 Nov -- THE BATTLE OF THE
GREAT DAY OF GOD ALMIGHTY -- Part 2
-- In this
second section of our study of the battle of the great day of God, we shall
concern ourselves with an over-all look at the Seven Last Plagues as they
relate to this battle.
The Seven
Last Plagues are outlined in Revelation 16, and declared to be the judgments
wherein "the wrath of God" is filled up. (Rev. 15:1) When these final judgments fall upon the
earth, the intercession of Christ has ceased in the heavenly temple.
"No man" is able to enter the temple "till the seven plagues of
the seven angels were fulfilled." (Rev. 15:8) And the only Man who has
been able to enter into the presence of God - into that light unapproachable (I
Tim. 6:16) - is the "one Mediator between God and man, the man Christ
Jesus." (I Tim. 2:5).
Rev 15:1 And I
saw another sign in heaven, great and marvellous, seven angels having the seven
last plagues; for in them is filled up the wrath of God.
Rev 15:8 And
the temple was filled with smoke from the glory of God, and from his power; and
no man was able to enter into the temple, till the seven plagues of the seven
angels were fulfilled.
1Ti 6:16 Who
only hath immortality, dwelling in the light which no man can approach unto;
whom no man hath seen, nor can see: to whom be honour and power everlasting.
Amen.
1Ti 2:5 For
there is one God, and one mediator between God and men, the man Christ Jesus
In
analyzing briefly each plague, we need to ask ourselves three simple
questions: 1) What is the
plague? 2) Why is
it given? and 3)
When was the cause for the plague committed? (for "the curse causeless
shall not come." Prov. 26:2)
Plague #1 - ''The first went, and poured out his vial upon the earth; and there
fell a noisome and grievous sore upon the men which had the mark of the beast
and upon them which worshipped his image.'' (Rev. 16:2)
This
plague is described as an ulcer breaking out upon the men who had received the
mark of the beast, and who worshipped the image to the beast. Now we ask, was
the mark of the beast received, and the worship of the beast committed before
or after the close of probation? The answer is obvious - "before." In other words this plague is God's response
to what men had done in probationary time.
Plague #2 - ''And the second angel poured out his vial upon the sea; and it became
as the blood of a dead man.'' (Rev. 16:3)
Why a
plague of blood? The angel of the waters answers - The powers of earth
"have shed the blood of saints and prophets, and [God] has given them
blood to drink; for they are worthy." (16:6) When was this blood shed?
Before or after the close of probation? The answer is again obvious -
"before." In other words
this plague is God's response to what man has
done in probationary time.
Plague #3 - ''And the third angel poured out his vial upon the rivers and fountains
of waters; and they became blood.'' (Rev. 16:4)
p 2 -- This is the only plague that is
compounded. The reason for this plague is the same as for the second plague.
(Rev. 16:5-7) Why will God compound this plague of blood? "By condemning
the people of God to death, they have as truly incurred the guilt of their
blood as if it had been shed by their hands." (Great Controversy, p. 628) This statement in context refers
to the "death decree" issued against the people of God after the
close of probation. By noting references in Early
Writings (pp. 36-37; 282,283), the death decree is issued because
the inhabitants of earth seek to stay the wrath of God, and believe that the
killing of those opposed to the worldwide religious movement will appease an
offended God. This would indicate that
the "death decree" is to be issued between the second and third
plagues.
Plague #4 - "And the fourth angel poured out his vial upon the sun; and power
was given him to scorch men with fire." (16:8)
Why a
plague upon the sun? Because men have worshipped the sun, and honored the day
of the sun - Sunday. When - before or after the close of probation? Again the
answer is obvious - "before." In
other words this plague is again God's response to what man has done in
probationary time.
Plague #5 - "And the fifth angel poured out his vial upon the seat of the
beast; and his kingdom was full of darkness; and they gnawed their tongues for
pain." (16:10)
This is an
unique plague - darkness, that effects the tongue. Gross darkness has covered
the earth (Isa. 60:2) because of the teachings of the beast, and those who have
erected an image to the beast for men to worship. With the tongue not only is
confession made unto life, but also "all deceivableness of
unrighteousness" is communicated to those who will not receive the love of
truth. When did this deceptive darkness engulf the inhabitants of the earth -
before or after the close of probation? Again the answer is obvious -
"before." In other words this
plague, too, is God's response to what man has done in probationary time.
Plague #6 - "And the sixth angel poured out his vial upon the great river
Euphrates; and the water thereof was dried up, that the way of the kings of the
east might be prepared." (16:12)
Now why
this plague? John is shown: And I saw three unclean spirits like frogs come out
of the mouth of dragon, and out of the mouth of the beast, and out of the mouth
of the false prophet. For they are the spirits of devils, working miracles,
which go forth unto the kings of the earth and of the whole world, to gather
them to the battle of that great day of God Almighty. (16:13, 14)
Was this
gathering together done before or after the close of probation? If the same
principle is applied that applies to all the preceding plagues, save the third,
then the answer must be - "before." This plague is also God's answer to what man has done in
probationary time. Observe closely the following reference and how
Revelation 16:13-14 is used:
p 3 -- Satan has long been preparing for
his final effort to deceive the world. ... Little by little he has prepared the
way for his masterpiece of deception in the development of Spiritualism. He has not yet reached the full
accomplishment of his designs; but it will be reached in the last remnant of time. Says the prophet: I saw three unclean
spirits like frogs; ... they are the spirits of devils, working miracles, which
go forth unto the kings of the earth and the whole world, to gather them to the
battle of that great day of God Almighty." Except those who are kept by
the power of God, through faith in His word, the whole world will be swept into
the ranks of this delusion. The people are fast being lulled to a fatal
security, to
be awakened only by the outpouring of the wrath of God. (Great Controversy, pp. 561-562 emphasis mine)
According
to this statement, Rev. 16:13-14 is to be fulfilled in the "last remnant
of time." These verses tell of the final great deception that will take in
"the whole world." The inhabitants of earth will not awaken from their "fatal security" until
the pouring out of the wrath of God commences.
Another
reference states the same truth. It
reads: In this age antichrist will
appear as the true Christ, and then the law of God will be fully made void in
the nations of our world. Rebellion against God's holy law will be fully ripe.
But the true leader of all this rebellion is Satan clothed as an angel of
light. Men will be deceived and will exalt him to the place of God, and deify
him. But Omnipotence will interpose, and to the apostate churches that will unite
in the exaltation of Satan, the sentence will go forth, "Therefore shall
her plagues come in one day, death, and mourning, and famine; and she shall be
utterly burned with fire: for strong is the Lord God who judgeth
her." (Testimonies to Ministers, p. 62)
Since
Revelation 16:13-14 will be fulfilled before the close of probation, what then
is the place of this battle to which the leadership of the whole world is to be
gathered for the exaltation of Satan when he appears as Christ? At what place
will the bishops, prelates, and ministers join in the coronation of Satan as
the long awaited Messiah? Where will the chorus ring forth from thousands of
voices - "Christ has come. Christ has come"? We shall seek to find
the answer to these questions in the next thought paper when we analyze Rev.
16:16.
"THE BACK PAGE" -- On the back
page of the Adventist Review (Sept.
7, 1978), was a report on the "Righteousness by Faith Consultation in
Washington." I first heard of this meeting while on the West Coast for
speaking appointments in August. Interestingly, this consultation coincided
with the Silver Lake Weekend Retreat which we reported in the last thought
paper. There was a difference - while we could rejoice in the unity of the Holy
Spirit among the speakers at the Retreat, the report in the Adventist Review only indicates
one agreement - the agreement to disagree!
p 4 -- Reports on the West Coast indicated
that the meeting would be an attempt to end all controversy presently engulfing
the Church over the subject of Righteousness by Faith. However, the report in
the Adventist Review called
it "an exploratory session" and indicated that the participants would
continue to study "until they meet again" because "many
questions remain unanswered."
The
meeting was chaired by Elder W. Duncan Eva, a Vice President of the General
Conference, and the Secretary was Dr. Gordon Hyde of the Biblical Research
Committee of the General Conference. [Interestingly, the Chairman of the
Biblical Research Committee at the time of the 1974 North American Bible
Conferences was Elder Willis Hackett, also a Vice President of the General
Conference. He was not listed as even in attendance at the meeting. Has he
fallen from official "grace"?] The names of the participants were
given. Some are well known and their position clearly set forth in articles,
manuscripts and books. Some are unknown as to their position on the subject of
the consultation, except that they are theological "lightweights." While
neither Brinsmead nor Paxton were present, their position was represented by
Drs. Desmond Ford and Edward Heppenstall.
The report
did not indicate that the subject of the Incarnation was discussed, but it is
difficult to conceive how the subject of righteousness by faith in Jesus Christ
could be studied without reference to the Incarnation. Dr. Ford's wife,
Gillian, clearly states, and rightly so, that "a correct understanding of
the human nature of Christ is crucial for a balanced presentation of
Righteousness by Faith." (The
Soteriological Implications of the Human Nature of Christ, p. 2)
The report
on the consultation was also informative in that it was unable to hide the name
calling - or to put it more diplomatically - the labeling that divided the
participants of the consultation. Those who espoused the cause of Brinsmead and
Paxton were declared to be venders of "cheap grace." These proponents
of the Brinsmead concepts accused their "brethren" as being
"legalists", who after they give "nominal assent to the initial
need for justification by faith" then become 11 absorbed with the
performance of good works (albeit with acknowledgment of dependence on the Holy
Spirit.)"
In the
essays which follow, we shall seek to discuss in a simple way the areas of
conflict involved in the consultation, and seek to set forth the basic truth
involved in justification, sanctification, and the "perfecting of the
saints" in the last generation. In doing so, we shall try to keep in mind
the counsel of the angel to Sister White in 1850 - "The angel said, 'Some
try hard to believe. Faith is so simple ye look above it." (Testimony
date, August 24, 1850, reprinted in California
Missionary, Feb. 10, 1901) We need all the blessings which faith can
bring, and so we shall endeavor to make it so plain that even a child can
understand.
A Time Element -- In all our
discussion of truth, we need to keep before us the time element, and the
warnings and dangers which the child of God faces in the light of the times to
which one has come. At the turn of the Century, the Church faced the "alpha
of deadly heresies" in the publication by Kellogg of the book - Living Temple.
p 5 -- (Special Testimonies, Series
B, #2, p. 50) At that time
we were warned of two things: 1) It was absolutely certain that the apostasy
which developed under the "alpha" would increase and grow stronger,
and continue "until the Lord shall descend from heaven with a shout."
(Ibid., #7, pp. 56-57) And 2)
The ultimate of this apostasy was termed the "omega." This was
revealed to the servant of the Lord to be of such a nature that she
"trembled for our people." (Ibid.,
#2, p. 53)
Evidence
is too strong to deny that we have indeed reached the end-time of human
history, and are thus in the time of the omega of apostasy. Certain specific
warnings given concerning the "alpha" apply with equal - if not
greater - force to us who are now living amid the perils of the omega apostasy.
The servant of the Lord called attention to the fact that
- 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., #2, P. 52)
In Great Controversy, we are
warned: So closely will the counterfeit resemble the true, that it will be
impossible to distinguish between them except by the Holy Scriptures. By their
testimony every statement and every miracle must be tested. (p. 593)
Wallenkampf
in his book - New by the Spirit (p. 90) - indicates that as we approach the
end, it will be imperative that we be guided by the Holy Spirit, because
quoting Sr. White - he writes -
"Falsehood will be so mingled with truth, that only those who have the
guidance of the Holy Spirit will be able to distinguish truth from error."
(Ms. 43, 1893)
Because of
the very nature of the issues involved in the final conflict, we can make
either one of two errors, or possibly both. We can fail to discern "the
difference between truth and error," or we can, having discerned the
teacher of error, reject the truth which such a teacher has mingled with error
to give it plausibility, and in thus opposing such a teacher, find ourselves
fighting truth itself. May we then with minds "worked by the Holy Spirit" - our eyes anointed with divine discernment - see the track of truth
in its simplicity and beauty.
Justification -- On the morning of
the resurrection, Jesus refused the homage of His people until He had received
the assurance from the Father that His sacrifice on Calvary - the sacrificial
atonement - "had been ample" for the sins of men. (Desire of Ages, p. 790) This
preliminary acknowledgment on the part of the Father of the sufficiency of the
atonement so that He "would receive repentant and obedient men, and would
love them even as He loves His Son," was proclaimed at the inauguration of
Jesus as the High Priest forever after the order of Melchizedec. "Before
the heavenly angels and the representatives of unfallen worlds," the
Father declared Christ's toiling, struggling ones on earth "accepted in
the Beloved" and "justified." (Desire of Ages. p. 834)
p 6 -- Now what does this
"justification" - proclaimed over nineteen hundred years ago mean to
me? This provision was typified in the sacrificial system of the Levitical
ministration of the "sin offering." We must not forget that this
ministry of the Levitical priests "served unto the example and shadow of
heavenly things." (Heb. 8:5) The sinner brought "a kid of the goats,
a female without blemish." (Lev. 4:28) Placing his hand upon the head of
the animal, he confessed his sin, and slew the victim. That was all that he did. The resulting
forgiveness was achieved by the priest - the sinner was accepted in him, who
represented "the Beloved." (Lev. 4:29-31)
I, too,
must come to the Altar of Burnt Offering - the Cross. "Kneeling in faith at the cross," I have reached the
highest place to which I can attain. (Acts
of the Apostles , p. 210) On that mysterious Victim, I place my
sins by confession, and I see as I look up to that bruised form, that I drove
the nails, pierced that holy brow, and thrust Him through with the spear. But
He who died with my sins upon Him, arose and ascended up on High to become my
High Priest and to obtain my acceptance in Him before the Father.
Rising
from the transaction of the Cross, how do I stand? What does forgiveness mean?
If you
give yourself to Him, and accept Him as your Saviour, then, sinful as your life
may have been, for His sake you are accounted righteous. Christ's character stands in place of your character, and you are accepted before God just as if you
had not sinned. (Steps to Christ, p. 67, 1940 ed.)
Again: We
are not to serve God as if we were not human, but we are to serve Him in the
nature we have, that has been redeemed by the Son of God; through the
righteousness of Christ we shall stand before God pardoned, and as though we had never sinned. (Ms. 1,
1892, Review
& Herald, June 17, 1976)
Further: It
is our privilege to go to Jesus and be cleansed, and to stand before the law without shame or remorse. (Steps to Christ,
p. 56, 1940 ed.)
This
glorious provision, and standing before God, we are missing in the hassle
concerning justification and righteousness by faith. How can we call sin by its
right name, and name the sinner, even as Nathan (Prophets and Kings, p. 141), if we ourselves have not been
first justified? How can we point the fallen and vile to the hope of Calvary,
unless we ourselves have knelt there in faith?
This
experience and provision is not "cheap grace" nor can it ever be. It
is amazing grace - divine mercy - an expression of everlasting love - purchased
at an infinite cost. BUT recognizing this magnitude of divine love, does this
warrant the conclusion drawn by Paxton, and supported by Desmond Ford and
Heppenstall? Paxton writes: - "From Brinsmead's writings it is supremely
evident that the doctrine of justification by faith alone is that which casts
out any notion of perfection in this life." (Shaking of Adventism, p. 145) Here is the track of error
p 7 -- which lies close beside the track
of truth. Instead of negating the concept of the perfecting of the saints, it
is merely the first step toward its realization. The same faith that is
exercised in justification will be the same faith that one must exercise in the
realization of the gift of the final atonement.
To deny
the perfecting of the saints - as Paxton, Brinsmead, Ford, and Heppenstall have
done - leads to only one experience - the commission of the unpardonable sin.
In denying the perfecting of the saints in the final generation, is to reject
the final work of the Holy Spirit, by which "the moral image of God is to
be perfected in the character. We are to be wholly transformed into the
likeness of Christ." (Testimonies
to Ministers., p. 506) Yes, 144,000 little christs, if you please!
HOWEVER, to mitigate justification by faith alone, because it has been mingled
with the errors of Ford and Heppenstall, can also lead to disastrous
consequences. A salvation by works syndrome takes over, and we start to
interpret the cosmetics of sanctification as righteousness itself. Therefore,
we need to address ourselves to the subject of sanctification.
Sanctification -- Paxton summarizing
Luther (The Shaking of Adventism,
p. 45), and backed by Ford (Spectrum,
Vol. 9, #3, p. 39) states that "righteousness by faith" is passive
inasmuch as we have nothing to do with it. It is the righteousness of Christ,
and therefore, perfect. On the other hand, there is what Luther termed
"active righteousness" which results from faith, but is imperfect,
for it is the work of sinful man. The former is termed justification, and the
latter sanctification. Herein lies truth, but derailed to the track of error,
becomes falsehood. To separate the two tracks, and reestablish truth on the
track of truth, we need to take another look at the "man" of Romans
7.
There is
no question but that the message of Romans 7 lies in the heart of the chapters
in the book of Romans which present sanctification. It follows immediately the
illustration of the marriage wherein the conclusion is drawn "that we
should bring forth fruit unto God," because of our new relationship to
Jesus Christ. (Rom. 7:4) Desmond Ford is correct in calling attention to the
change in tense of the verbs from Romans 7:9 to Romans 7:14. The "I"
was alive without the law once; but that same "I" recognizes that he
still is [am] carnal, sold under sin. Ford is also correct in pointing out that
the "man" of Romans 7 has his will directed always to the good. (Rom.
7:19) (Ford, Taped Message, LLU Week of Prayer, April 21, 1978) This
"man" of Romans 7 "delights in the law of God." (Rom. 7:22)
The Psalmist declares - "Blessed is the man that walketh not in the
counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the
seat of the scornful. But his delight is in the law of the Lord ... The ungodly
are not so." (Ps. 1:1-2, 4) It is most difficult to draw any other
conclusion but that the "man" of Romans 7 is the Christian in his
struggles - the defeats and victories of sanctification. Well has the servant
of the Lord written:
At every
advance step in our Christian experience [sanctification], our repentance will
deepen. We shall know that our sufficiency is in Christ alone, and we shall
make the apostle's confession our own: "I
know that in me (that is, in my flesh,) dwelleth no good thing." [Rom.
7:181 (Acts of the Apostles.,
p. 561)
p 8 -- We are surely aware of the
statement which reads: The religious services, the
prayers, the praise, the penitent confession of sin ascend from true believers
as incense to the heavenly sanctuary, but passing through the corrupt channels
of humanity, they are so defiled that unless purified by blood, they can never
be of value with God. They ascend not in spotless purity, and unless the
Intercessor, who is at God's right hand, presents and purifies all by His
righteousness, it is not acceptable to God. All incense from earthly
tabernacles must be moist with the cleansing drops of the blood of Christ. He
holds before the Father the censer of His own merits, in which there is no
taint of earthly corruption. He gathers into this censer the prayers, the
praise, and the confessions of His people, and with these He puts His own
spotless righteousness. Then, perfumed with the merits of Christ's
propitiation, the incense comes up before God wholly and entirely acceptable.
Then gracious answers are returned. (Ms.
50, 1900 See Selected
Messages, bk i, P. 344)
What then
is the answer, and wherein is truth? Take your Bibles, and check carefully two
things. How often is the word "I" found in Romans 7:9-25, and in the
same verses - How often is the "Holy Spirit" to be found? Do the same
for Romans 8:1-27. Note the outline which follows:
|
Romans 7:
|
"I"
|
"Holy Spirit"
|
Romans 8:
|
"I"
|
"Holy Spirit"
|
|
9
|
2
|
0
|
1
|
0
|
1
|
|
10
|
1
|
0
|
2
|
0
|
1
|
|
14
|
1
|
0
|
4
|
0
|
1
|
|
15
|
6
|
0
|
5
|
0
|
2
|
|
16
|
3
|
0
|
9
|
0
|
3
|
|
17
|
1
|
0
|
10
|
0
|
1
|
|
18
|
2
|
0
|
11
|
0
|
2
|
|
19
|
4
|
0
|
13
|
0
|
1
|
|
20
|
3
|
0
|
14
|
0
|
1
|
|
21
|
2
|
0
|
15
|
0
|
1
|
|
22
|
1
|
0
|
16
|
0
|
1
|
|
23
|
1
|
0
|
18
|
1*
|
0
|
|
24
|
1
|
0
|
23
|
0
|
1
|
|
25
|
2
|
0
|
26
|
0
|
2
|
|
|
|
|
27
|
0
|
1
|
|
Total
|
30
|
0
|
Total
|
1
|
19
|
p 9 -- * -- Personal comment and
observation by Paul
Herein is
the secret of the final victory - not the mighty "I", but the
Almighty Holy Spirit. We dare not overlook the fact that the verses in Romans
8:19-27 have eschatological implications - the whole creation waiteth for
"the manifestation of the sons of God" - those "sons" who
are conformed to the image of the Son! And how are the "infirmities"
of the flesh - the fallen nature aided? "Likewise the Spirit also helpeth
our infirmities" (8:26; See also Heb. 4:15)
Heb 4:15 For
we have not an high priest which cannot be touched with the feeling of our
infirmities; but was in all points tempted like as we are, yet without
sin.
We must
never forget, or overlook the statement which plainly states
- Divine grace is needed at the beginning [justification], divine grace is needed at
every step of advance [sanctification],
and divine grace alone can
complete the work. (Testimonies to Ministers, p. 508)
And what
is the completed work? As the
dew and the rain are given first to cause the seed to germinate, and then to
ripen the harvest, so the Holy Spirit is given to carry forward, from one stage
to another, the process of spiritual growth. The ripening of the grain
represents the completion of the work of God's grace in the soul. 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. (Testimonies to Ministers., p.
506)
In the
light of this, then what is the objective of sanctification? Is it to perfect
the cosmetics of the flesh in multiplied adherence to reforms, and outward
works of human righteousness and attainments? The answer is clear - yet simple
"If we ever attain unto holiness, it will be through the renunciation of
self, and the reception of the mind of Christ." (Mount
of Blessing, pp. 205-206,
1943 ed.) We conquer through surrender. We win by accepting that which is so
alien to human nature the crucifixion of self - the "I" of Romans 7.
We read: The Christian life is a
battle and a march. But the
victory to be gained is not won by human power. The field of conflict is
the domain of the heart. 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. (Ibid., p. 203)
Only the
"mind of Christ" which caused Him to make Himself void (Phil. 2:7),
can bring us to the point where we are willing to be crucified with Him, thus
permitting the Holy Spirit to have absolute sway in our beings. Thus the
incarnation enters into the over-all picture of righteousness by faith; it
cannot be divorced from it. And because those who are advocating justification
by faith alone - true as this is - do not accept the truth of the Incarnation
that Christ took upon Himself our fallen, sinful nature, they cannot perceive
the truth of the perfecting
p 10 -- of the saints. And because those
who wish to get "works" into the picture, charge justification by
faith alone to be "cheap grace", yet give lip service to the historic
teaching of the church in regard-to the incarnation, will also come up missing,
because "divine grace alone can
complete the work." Our only hope is to be found in this call to prayer:
Pray that the mighty energies of the Holy
Spirit, with all their quickening, recuperative, and transforming power, may
fall like an electric shock on the palsy-stricken soul, causing every nerve to
thrill with new life, restoring the whole man from his dead, earthly, sensual
state to spiritual soundness. You will thus become partakers of the divine
nature, having escaped the corruption that is in the world through lust; and in
your souls will be reflected the image of Him by whose stripes you are
healed. (5 Testimonies, p. 267)
The Perfecting of the Saints -- In
the book of Revelation, the concept of the perfecting of the saints in the
final generation of earth's history is clearly taught. The book itself is
declared to reveal "things which
must" come to pass. (Rev. 1:1) Among those "must" or
necessary things is the revelation of a "remnant ... which keep the
commandments of God." (Rev. 12:17) Further, in contrast to those who
receive the mark of the beast and who worship the image erected to the beast,
there will be a people to whom Heaven will point and say - Here are the saints;
"here are they which keep the commandments of God and the faith of
Jesus." (Rev. 14:12) Nowhere in the book is it suggested that these saints
of the final generation are marked by merely "trying" to observe the
commandments of God; nor is it suggested that these only "delight in the
law of God after the inward man." (Rom. 7:22) No, the "righteousness
of the law" is filled full in them - they keep the commandments of God,
because "they walk not after the flesh, but after the Spirit." (Rom.
8:4) The same faith that will enable these of the final generation to have
fulfilled in them the "righteousness of the law" is the faith of
Jesus, who declared - "I can of my own self
do nothing." (John 5:30) Lest we conclude that the perfecting of the
saints is synonymous with being "at ease in Zion," the faith of Jesus
included the use of His senses "to discern both good and evil" (Heb.
5:14), which produced right judgment in all the issues He faced because He did
not seek His own will, "but the will of the Father" which sent Him.
(John 5:30). This will also be the experience of those who in turn
"keep" the faith of Jesus. They will have "this treasure in
earthen vessels, that the excellency of the power may be of God" and not
of themselves. (II Cor. 4:7) They will have the "mind" of Jesus.
(Phil 2:5)
This
experience is referred to in the Spirit of Prophecy as "partaking of the
divine nature;" "perfecting of the moral image of God in the
character;" and "reflecting the image of Jesus fully." In using
this last conceptual wording, the servant of the Lord
wrote: Those who receive the seal of
the living God, and are protected in the time of trouble, must reflect the
image of Jesus fully. (Early Writings,
p. 71)
Now who is
Jesus, and when did He become Jesus? The reference does not say - "the
p 11 -- image of Christ, or Michael, or
even of God." Now Michael became "Jesus" at the incarnation.
(Matt. 1:21) Jesus is the name of the One of the Godhead who became flesh. Here
again the doctrine of the Incarnation enters the picture of the
"perfecting of the saints." While the moral image of God is revealed
in the characters of the saints, they are still in the flesh, even as Jesus was
made flesh. But as in Jesus in the flesh - the glory of God, grace and truth,
was revealed so that same glory will be revealed in them. Then will the whole
creation behold "the manifestation of the sons of God." (Rom. 8:19)
Here we
are confronted with a theological choice. If Christ, in becoming man did not
partake of our fallen nature, but had a nature in the flesh different from our
nature, then to reflect His image "fully" there will have to be the
eradication of the fallen nature prior to the close of probation to enable the
saints to keep the commandments of God. This was the error of the "holy
flesh" men of Indiana; this was the error of the Brinsmead teachings of
Decade-I. But now, those who will not accept the historic teaching of the
Advent Movement in regard to the Incarnation, to be consistent, must deny the
perfecting of the saints, because we can never reflect the image of the Jesus
they have created in their doctrine of the Incarnation. Their ladder of
salvation does not reach from heaven to earth - it stops short a rung or two!
Interestingly,
the men of Indiana who taught the doctrine of "holy flesh" taught the
same doctrine of the Incarnation as Ford, Heppenstall, Brinsmead (now), and
Paxton, but they took the road of "eradication" while Ford and
Heppenstall deny the power of the Holy Spirit to accomplish in the flesh that
which the Spirit accomplished in the flesh-life of Christ. For in the union of
"humanity with divinity: a divine Spirit dwelt in a temple of flesh."
(Youths Instructor, Dec. 20,
1900; 4Bible Commentary, p.
1147) And that flesh which Christ took upon Himself was "fallen, suffering
human nature, degraded and defiled by sin." (Ibid.) And so again, what Ford's wife, Gillian, writes
remains true - "What you believe about Christ's humanity will have a
strong influence on what you believe about Christ's righteousness, and both in
turn will influence your view of Christian perfection." (Ford, op. cit. See page 4)
So we can
have reported time after time on "The Back Page" of the Adventist Review, that certain leading
theologians, and some not so leading theologians of the church have gotten
together for a "consultation" on the subject of "Righteousness
by Faith" but unless they are willing to come to grips with the doctrine of
the Incarnation, they will only be able to agree to disagree. The unity for
which Christ prayed should characterize His saints will continue to be elusive.
This should tell the rank and file of the laity something. When the hierarchy
of the Church continues to permit open heresy to be presented in the pulpits of
the Church and to be taught to the students in our colleges and Seminary, the
Spirit of God is not leading. It is only human leadership.
The Spirit
of God leads only according to the Word of God. That word is clear. It reads:
Now I
beseech you, brethren, mark them which cause divisions and offenses contrary to
the doctrine which ye have learned; and avoid them. (Rom. 16:17)
And we are
told why this inspired counsel should be followed - "Know ye not that
p 12 -- a little leaven leaveneth the
whole lump." (I Cor. 5:6) We are also told that in the "last
days" men will come "having a form of godliness, but denying the
power thereof." (II Tim. 3:1, 5) The power of the "everlasting
gospel" produces saints which "keep the commandments of God."
And concerning those who deny the power of the everlasting gospel, the word is
clear - "From such turn away."
"IF WE HAVE TAKEN CHRIST TO BE OUR PERSONAL SAVIOUR, WE
ARE BORN AGAIN. WE ARE SONS AND DAUGHTERS OF GOD, MEMBERS BY ADOPTION OF THE
ROYAL FAMILY." (Signs of the Times, September 15, 1898)
~~~~
WHY OUR PROBLEM OVER RIGHTEOUSNESS BY FAITH? -- Our
real problem is that we do not wish to see ourselves as we really are. In the
morning, we look in the mirror and what we see we do not like. So we comb our
hair, brush our teeth, and apply certain exterior cosmetics to appear to be
what we wish others to see, and to be acceptable to them in our contacts during
the day. In this daily routine, WE have done something to make ourselves
acceptable to ourselves and others. This gives us a personal satisfaction and a
bolstering of our ego - all attained by our works!
To look at
ourselves through the "mirror" of the Word becomes very painful. We
do not want to recognize that our hearts are deceitful above all things and
desperately wicked. (Jer. 17:9) We do not want to acknowledge that all of our
righteousnesses are as filthy rags. (Isa. 64:6) We do not want to see that from
the sole of the foot to the top of the head, we have but wounds, bruises, and
putrefying sores. (Isa. 1:6)
If by
chance we do look long enough at the "mirror" of the Word to see that
this is our real spiritual condition, too often we attempt a cosmetic approach
through meticulous adherence to mere outward reforms - forgetting that even as
the leopard cannot change his spots, nor the Blacks their skin pigmentation, so
also we can not do
good who have become accustomed to do evil. (Jer. 13:23) And to do evil, we
cannot escape - for there is in every man's nature "a bent to evil, a
force which, unaided, he cannot resist." (Education., p. 29)
But we
rationalize - this is true, BUT. Even though this was once my condition, I am
no longer in that situation. The mirror is wrong. I have made a profession of
Christianity. I have been baptized. I have been converted. Why then are we told
- "The church needs to be converted,. . ." (Testimonies to Ministers, p. 64) - if we are really already
converted? Why are we told that when "a soul is truly reconverted, let him
be rebaptized." (Letter 63, 1903; Evangelism,
p. 375) Would this be too humiliating to our proud hearts - to thus confess
publicly that all these pretentious years could be summed up in the confession
- "The good that I would have liked to have done, I did not, but the evil
which I didn't want to do, that I did." (See Rom. 7:19) There is only one
answer, and only one position to take, and that is the place and the prayer of
the publican - "God be merciful to me a sinner." (Luke 18:13-14)
p 13 -- SIGNS
OF THE TRENDS -- "We Be Brethren" - The Sabbath Sentinel, official monthly publication of the Bible Sabbath
Association, in its January, 1978, issue carried across its center
spread the caption - "BSA OFFICIALS VISIT LORD'S DAY ALLIANCE HEADQUARTERS
IN ATLANTA." A picture at the bottom of the spread shows Dr. James P.
Wesberry, executive director of the Lord's Day Alliance, with his arms over the
shoulders of Bishop Terril D. Littrell, President of the BSA, and Eugene
Lincoln, Editor of The Sabbath
Sentinel. (Lincoln is a Seventh-day Adventist associated with the
Southern Publishing Association at Nashville, TN.) The opening paragraph of the
article reads: Bible Sabbath Association
President Terril D. Littrell and The
Sabbath Sentinel editor visited Dr. James P. Wesberry, executive
director of the Lord's Day Alliance at the LDA headquarters in Atlanta, GA., on
November 28. The meeting was the culmination of correspondence between
the Sentinel editor
and the LDA officials which began about five years ago. (pp. 12-13)
Is this
not reminiscent of correspondence between Unruh and Barnhouse which preceded
the fatal dialogues which led to the publication of the book - Questions on Doctrine? And what has
resulted from Editor Lincoln's letters to the officials of the Lord's Day
Alliance?
The March,
1978, issue of The Sabbath
Sentinel was devoted for the most part to a report of the Lord's
Day Alliance Convention in Atlanta, GA, February 15-16, 1978. It was attended
by Editor Lincoln, and President Littrell of the Bible Sabbath Association. The
opening session began at St. Jude's Roman Catholic Church in Atlanta. The
delegates were welcomed by Monsignor R. Donald Kiernan, pastor of the church. A
Catholic priest, Richard Lopez, lectured on the Roman Catholic position on the
Sabbath. The evening session was closed by "a prayer for ecumenical
unity" by the President of the Lord's Day Alliance, Dr. Charles A. Platt.
To this convention, Archbishop Thomas A. Donnellan brought "fraternal
greetings from Rome." And the president of the Bible Sabbath Association,
Bishop Terril D. Littrell gave the "Keynote Address."
Reciprocating
this fraternization, the Magazine of the Lord's Day Alliance, Sunday, carried in its January/March,
1978, issue a report of the visit of the BSA officials to its Atlanta
headquarters with the same picture carried by The Sabbath Sentinel. Further, an article by Editor
Lincoln was also run. AND the title was "We Be Brethren." Enough
written? Let those who have been supporting the BSA take second thoughts!
Private Property -- The late Pope
John Paul I in the weekly general audience of September 27, reminded Catholics
of their obligations to the poor and recalled the limits his predecessor, Paul
VI, insisted should be placed on private property when poverty is prevalent. To
the need of poverty, one must respond "with justice" stated the pope
because "as Pope Paul said (in his encyclical On the Development of
Peoples): 'Private property does not constitute for
p 14 -- anyone an absolute and
unconditional right. No one is justified in keeping for his exclusive use what
he does not need, when others lack necessities.'" (RNS, September 27, 1978, p. 7) Guess whose private property
will go first when the Catholic hierarchy convinces the governments of earth of
the need to enforce the Encyclical of Pope Paul VI? --- (1978 Nov) -
