Editorial

Editorial – Jesus said, “Come to Me.”

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Why did Jesus say this? What qualifications did He present that should induce us to come to Him? He was used to absolute power and authority but He did not present this to us, although this is His by right. He also has all the wisdom of the universe. In Him are hid all the treasures of wisdom and knowledge. (See Colossians 2:3.) But He did not present His wisdom as a reason that we should come to Him.

His reasons for calling us to Him were His gentility and lowly heart. The result of our coming to Him would be that we would find rest to our souls. We would find that His yoke is kind and the burden He presents to us to carry is light.

As Christians we are to persuade others to come to Jesus and commit their lives to Him because He is gentle and He is lowly in heart—He will never rule them with force and overbearing authority.

“Earthly kingdoms rule by the ascendancy of physical power; but from Christ’s kingdom every carnal weapon, every instrument of coercion, is banished. This kingdom is to uplift and ennoble humanity. God’s church is the court of Holy life, filled with varied gifts and endowed with the Holy Spirit. The members are to find their happiness in the happiness of those whom they help and bless.” The Acts of the Apostles, 12. “Where the kingdom of God prevails, every carnal weapon, every influence of force and compulsion, is banished.” Manuscript Releases, vol. 20, 76.

Do we as Christians accurately reflect the character of our divine Lord? Are we gentle and lowly in heart?

“It is not wise to find fault continually with what is done by the rulers of government. Many of our people are in danger of trying to exercise a controlling power upon others and of bringing oppression upon their fellow men. There is danger that those who are entrusted with responsibilities will acknowledge but one power, the power of an unsanctified will. Some have exercised this power unscrupulously and have caused great discomfiture to those whom the Lord is using. One of the greatest curses in our world (and it is seen in churches and in society everywhere) is the love of supremacy. Men become absorbed in seeking to secure power and popularity. This spirit has manifested itself in the ranks of Sabbathkeepers, to our grief and shame. But spiritual success comes only to those who have learned meekness and lowliness in the school of Christ. The closer we keep to Christ, and the more meek and lowly and self-distrustful we are, the firmer will be our hold on Christ, and the greater will be our power, through Christ, to convert sinners.” Excerpts from Testimonies, vol. 6, 394, 397, 399.

Editorial – The Atonement

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On the cross of Calvary Jesus paid the price for the sins of the whole world. However, He told the angels four thousand years before this, right after Adam and Eve sinned, that “few would receive Him as the Son of God.” Early Writings, 150. By His death on the cross, Christ began the work which after His resurrection He ascended to complete. The cross was the means of atonement for the human race and by His death on the cross, the conditions of atonement were fulfilled. Christ had won the kingdom, wresting it from Satan becoming heir of all things.

Today Jesus is making an atonement for us before the Father. A review of the earthly sanctuary service in the book of Leviticus reveals that the atonement has at least three phases:

  • an atoning sacrifice (Leviticus 17:11)
  • the priest must make atonement with this blood (Leviticus 4:18–20)
  • the sinner must be cleansed (Leviticus 16:30)

This is stated in beautiful simple language by the apostle John: “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). Those who neglect this work of confession will eventually be “cut off” (see Leviticus 23:29, 30) when probation is over and the plan of salvation is complete.

“We are in the great day of atonement, and the sacred work of Christ for the people of God that is going on at the present time in the heavenly sanctuary should be our constant study.” Testimonies, vol. 5, 520.

It was to this silent, unnoticed close of human probation that Jesus looked forward to when He said, “Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able. When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, ‘Lord, Lord, open for us,’ and He will answer and say to you, ‘I do not know you, where you are from’ ” (Luke 13:24, 25).

Editorial – Is There a Judgment Before the Second Coming?

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There are few areas of theology where Adventists have been attacked more than on the teaching of the investigative judgment that occurs before the second coming of Christ. It has been my belief for many years that the investigative judgment is a doctrine that Satan both fears and hates. It has been claimed by theologians that the Bible does not teach this doctrine. However, in looking at just a few texts in the Bible concerning this issue, the teaching is clear on the subject.

“He that overcomes, the same shall be clothed in white raiment; and I will not blot his name out of the book of life, but I will confess his name before my Father, and before his angels.” Revelation 3:5.

“The judgment was set, and the books were opened … And the ten horns out of the kingdom [are] ten kings [that] shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak [great] words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and a dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy [it] unto the end.” Daniel 7:10, last part, 24–26.

“I am the true vine, and my Father is the husbandman. Every branch in me that does not bear fruit he takes away: and every [branch] that bears fruit, he purges it, so that it might bear more fruit.” John 15:1, 2.

“And, behold, I come quickly; and my reward [is] with me, to give to every man according as his work shall be.” Revelation 22:12.

“And I saw another angel fly in the midst of the heaven, having the everlasting gospel to preach to them that dwell on the earth, and to every nation, kindred, language, and people. Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment has come; and worship him that made heaven, and earth, and the sea, and the fountains of waters.” Revelation 14:6, 7.

Notice in Daniel 7 that the judgment begins sometime after the 1260 years of persecution against the saints and lasts “unto the end.” In Revelation 14, the judgment occurs while the gospel is still being preached. In addition to these clear statements there are the many prophetic stories which clearly portray a judgment while the saints are still living on the earth before they are removed from the earth and Satan’s power, and taken to heaven. Prophetic stories like Joshua and the angel in Zechariah 3; the story of the inspection of the wedding guests by the king before they were allowed to go to the wedding supper (Matthew 22:1–14); the story of the 10 virgins which certainly must occur before the bridegroom comes (Matthew 25:1–13); the judgment before the Lord’s coming is a clear Biblical teaching. The real question is, when the end comes, in which of the only two groups available in the judgment, will you be found?

Editorial – Where are you focused?

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The world today is a complicated, dangerous, and evil place. The Bible calls it “this evil world” (Galatians 1:4) and predicts that these last days will be the darkest and blackest period of world history. We naturally tend to focus our attention in the area of greatest stimulus, whether visual or auditory; the greater the stimulus the more likely we will turn our attention in that direction. The devil knows this and has surrounded us with powerful stimuli intended to cause our eternal destruction.

Ellen White described his strategy in several of her writings:

“Intensity is taking possession of everything upon the earth. Pleasure-lovers are intensely in earnest to secure all that is possible in that line. Gamblers are intensely in earnest. The betting, the horse-racing, and various games create great enthusiasm, and engross the powers of those interested as if the reward of the victor was to be an eternity of bliss.” The Bible Echo, January 25, 1897.

“Stories of criminal life such as are found in the papers of the day, and so-called revelations of the future, are treated as realities. Revolutions are predicted, and many catch the evil spirit lurking in these representations of future horrors.” The Review and Herald, April 1, 1896.[Emphasis added.] The divine counsel about this is, “these flaming, terrifying notices should not be published.” The Review and Herald, July 5, 1906.

The devil has a three-fold plan to trap you. The first is an attempt to seduce through sensual temptation. If he is unsuccessful here, he tries deception. One of his main instruments to do this is tricking people into sincerely believing that they are doing God’s will. (A candid reading of inspired writings would show that he is going directly contrary to God’s will.) If this does not work, he has a two-pronged final attack: he offers tremendous earthly advantages and benefits on the one hand and gives terrifying information about what is going to happen in the future on the other. This is designed to discourage people from doing God’s work (taking the Three Angels’ Messages to the world) for fear of the persecution that will result. The devil can succeed by any one of these temptations if we do not keep our eyes on Jesus. There is going to be a remnant in this world who cannot be seduced, deceived, or terrified. (See Isaiah 26:3.) Jesus says, “Look to me, and be saved, all the ends of the earth: for I [am] God, and [there is] none else.” Isaiah 45:22. Look to Jesus and keep your feet on the narrow way.

Editorial – Types and Shadows, Part VII

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“Christ is every possible strength to all who will appropriate his words by faith. He is indeed the Bread of life. No man, woman, youth, or child can say, I have cravings that he can not satisfy. All cravings that he does not fill are supplied with a superior sufficiency, which is for the perfection of Christian character.

“We all need to understand that the craving for supremacy is placing men where they will never gain the supremacy in the future life, even if they gain it in this. The ordinance of feet-washing was a revealer of character, and always will be. The Holy Spirit is present on such occasions to convict of sin, and the heart is touched and made contrite. The penitential confession clears the moral atmosphere of the soul, and awakens holy principles. The subduing grace of Christ comes into the heart, and the love of Christ draws hearts together in a blessed unity. Sins are seen in the light in which God views them. They are confessed, they are forgiven.

“The administration of the sacrament of the Lord’s Supper is for the purpose of making a forcible illustration of the infinite sacrifice made for a sinful world, and for us individually, as a part of that great whole of fallen humanity, before whose eyes Christ has evidently been set forth crucified among them.” Review and Herald, June 28, 1898.

“Christ was performing an act of service for his disciples. He took a towel, and girded himself. He had many things to say to them, but how would they bear it? He saw that commotions of a forbidding order were taking hold upon them. Contention had come in among them. For one of their number to wash the feet of the rest was, they thought, an act to be looked down upon,—an act that servants were supposed to do always,—and there was no one that made a move, yet, the while, all were trying to appear unconscious. O, how wretchedly miserable they felt! They seemed to think only of themselves. What terrible selfishness, and choosing to have their own way!

“The Saviour let the matter linger a little while, to see if their hearts would change. And then he, the one they loved, rose, and laid aside his garments, and, taking a towel, girded himself, pouring water into the basin. It was then that the disciples were astonished and ashamed. Christ could not have put upon them a greater rebuke. In his heart he pitied his disciples. He knew that after his death, all this scene would scourge them, and be sufficient punishment. His soul was already pressed under a severe load, that none of them could enter into. But his love did not change at all. He knew that the hour was just before him when he should depart out of this world, and go unto the Father; yet, having loved his own which were in the world, he loved them unto the end. His love was enduring, it was divine. Their childish jealousies and passions were hurting their own souls.” Ibid., July 5, 1898.

Editorial – Types and Shadows, Part VI

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The great Teacher’s wisdom in limiting the measure of our researches in earthly directions, called the attention of all to his legislation from the very foundation of our world,—to a code of morals, pure, simple, and practical, unencumbered by the long years of types and sacrifices, which passed away when the only true Sacrifice, Jesus, the only begotten Son of God, was offered for the sins of the world. His lessons to his disciples are received by all who would become his disciples, to the end of time. These lessons discharge his followers from the bondage of the ceremonial law, and leave them the ordinance of baptism to be received by repentance and faith in Jesus Christ as the only one who can take away sin.

“The ceremony of feet-washing and the Lord’s Supper, in its simplicity and spirituality, is to be observed with true solemnity, and with hearts full of thankfulness. Its participants are not to exhaust their powers of thought or their physical powers on outward forms and ceremonies. All the vigor of mind and the healthfulness of body are to be fresh to engage in the work of the gospel, to lead souls from sin into the upward path of holiness. In this ordinance is presented the necessity of economizing all the thoughts, all the energies, all the affections and faculties, to wear Christ’s yoke, to come into partnership with him in seeking to save the souls that are perishing without God and without hope in the world. . . .

“God treats the human agencies connected with himself with a heavenly respect. The whole of God’s law is of this character. Taking off every oppressive weight that man would lay upon his fellow man, he prescribes only that which is absolutely necessary for his physical, mental, and moral well-being. He imbues man with the attributes of God, and builds up the human character after the divine similitude, a goodly fabric of spiritual beauty and perfection.

“In order to do this, in order that man might be in partnership with the great firm of heaven, Christ’s lessons, from the beginning to the close of his life, taught humility before God. This would lead man to a love for his brother,—a spirit of love and forbearance toward all for whom Christ has died. Genuine humility is expressed in the words: ‘Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, and of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.’ [1 Peter 3:3, 4.] Humility is the lesson which Jesus has given in all his teachings all through his ministry, by both precept and example. He raised this precious attribute out of the dust in which it had been trodden, and clothed it with the garments of his own righteousness. ‘Blessed are the poor in spirit,’ he says; ‘for theirs is the kingdom of heaven.’ [Matthew 5:3.]” Review and Herald, June 21, 1898.

Editorial – Types and Shadows, Part V

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Concerning the teaching of the apostle Paul in regard to feast days, he commanded to the Galatian church that anyone who still adhered to the keeping of feast days be disfellowshipped. So we know for certain what the apostle Paul was teaching in regard to the religious practices that, evidently, some in the church in Colossae, as well as the churches in Galatia, were still practicing. These feast days included monthly feast days (new moons) as well as yearly feast days and also old covenant ceremonial practices on the seventh-day Sabbath such as the morning and evening sacrifice.

Ellen White had some very helpful insights in regard to the change in the law when the old covenant was superseded by the new covenant. “The symbols of the Lord’s house are simple and plainly understood, and the truths represented by them are of the deepest significance to us. In instituting the sacramental service to take the place of the Passover, Christ left for his church a memorial of his great sacrifice for man. ‘This do,’ he said, ‘in remembrance of me.’ [1 Corinthians 11:24, 25.] This was the point of transition between two economies and their two great festivals. The one was to close forever; the other, which he had just established, was to take its place, and to continue through all time as the memorial of his death.” Review and Herald, May 31, 1898.

“In this last act of Christ in partaking with his disciples of the bread and wine, he pledged himself to them as their Redeemer by a new covenant, in which it was written and sealed that upon all who will receive Christ by faith will be bestowed all the blessings that heaven can supply, both in this life and in the future immortal life.

“This covenant deed was to be ratified with Christ’s own blood, which it had been the office of the old sacrificial offerings to keep before their minds. This was understood by the apostle Paul, who said: [Hebrews 10:1–12 quoted].” Ibid.

“In this ordinance, Christ discharged his disciples from the cares and burdens of the ancient Jewish obligations in rites and ceremonies. These no longer possessed any virtue; for type was meeting antitype in himself, the authority and foundation of all Jewish ordinances that pointed to him as the great and only efficacious offering for the sins of the world. He gave this simple ordinance that it might be a special season when he himself would always be present, to lead all participating in it to feel the pulse of their own conscience, to awaken them to an understanding of the lessons symbolized, to revive their memory, to convict of sin, and to receive their penitential repentance. He would teach them that brother is not to exalt himself above brother, that the dangers of disunion and strife shall be seen and appreciated; for the health and holy activity of the soul are involved. . . .

“It was Christ’s desire to leave to his disciples an ordinance that would do for them the very thing they needed,—that would serve to disentangle them from the rites and ceremonies which they had hitherto engaged in as essential, and which the reception of the gospel made no longer of any force. To continue these rites would be an insult to Jehovah. Eating of the body, and drinking of the blood, of Christ, not merely at the sacramental service, but daily partaking of the bread of life to satisfy the soul’s hunger, would be in receiving his word and doing his will.” Ibid., June 14, 1898.

Editorial – Types and Shadows, Part IV

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In the last three editorials, we have studied Colossians 2:14–17. Last month we learned that theology has been used numberless times to gain control of other people’s minds and finally to control them entirely. There are still people today with the same Gnostic attitude attempting to gain control of the church of God by dictating various practices for believers to follow in regard to eating, drinking, working, dressing, feast days, methods of Sabbath observance, ad nauseum.

Concerning this, Paul said, “Let nobody give judgment of you, wishing in humility of mind and worship of angels, which he has seen [some Greek manuscripts read ‘which he has not seen’; we will not discuss this difference here], pushing into without cause, being puffed up by his fleshly mind, and not holding onto the Head, out of whom all the body, through the joints and ligaments, having been supplied and having been joined together, will grow with the growth of God. If you have died with Christ from the elements of the world, why, as living in the world, are you subject to ordinances [or decrees; the same root as in verse 14]—‘Do not touch, do not taste, do not finger,’ which things are all unto perishing in the process of being used— according to the commandments and teachings of men [Gnostics]? Which things have a reputation for wisdom in self-imposed worship [the word for worship could also be translated ‘man-made religion’] and humility of mind and severe treatment of the body, not in any honor for the indulgence of the flesh.” Colossians 2:18–23. The last clause of verse 23 shows us clearly that this man-made religion has no value in controlling physical passions.

Previously, in stating that these religious observances were shadows of things to come, if we allow the Bible to interpret itself, the fact that these religious observances were shadows of things to come would have to refer to the Jewish ceremonial system with its animal sacrifices and yearly sabbaths and feast days (see Leviticus 23) and monthly feast days (see Hebrews 8:1–5; 10:1–4).

Many people have not noticed, when reading Colossians 2:17, that the verb, “is,” has been added. It is very common in both Hebrew and Greek texts for the translator to feel forced to add a form of the verb “to be” (such as “is,” “was,” “will be,” “are,” or “were”) to aid the English reader in understanding what is being read. The problem comes when, in order to aid readability, the meaning of the text is changed, which is what perhaps has been done in Colossians 2:17. If we did not add any words and gave the text a free translation to aid readability, it would read approximately as follows, beginning with verse 16: “Therefore do not let anybody judge you in eating or drinking or in respect of a feast or a new moon or of Sabbaths, (which are a shadow of things coming), except the body of Christ.” Or, if we were to paraphrase the text to simplify its meaning, so that all could immediately understand, the paraphrase would read approximately as follows: “Do not let anybody but the body of Christ judge you concerning your religious practices, which are symbols of the future.”

The believers are not to allow individuals (Gnostics) to usurp the teaching authority of the church—the body of Christ—itself. They are not to allow the practices of the old covenant or any type of man-made religion (human rules which had never been agreed to by the apostles and the elders of the church) to usurp the authority of the church—the body of Christ—which was instructed by the apostles themselves and which, as a body, had authority, as long is it abided by the foundational teachings of the prophets, apostles, and Jesus Christ, the chief Cornerstone.

Editorial – Types and Shadows, Part III

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In the last editorial, we began looking at Colossians 2:14–17. A minimum of nine lines of evidence was given showing that the law described in this passage of Scripture could not have been the Ten Commandment Law. But it is not enough to begin to understand that this passage is not talking about the Ten Commandments. We want to know what this passage is really saying. Since very large treatises have been written about this passage, it is not possible to be exhaustive, and to conserve space, we will look one by one at a number of details.

  1. It has been recognized by Bible commentators for many years that Paul was attempting to correct certain Gnostic practices, which had crept into the church at Colossae. (Gnostics believed that they had secret knowledge about God, humanity, and the rest of the universe of which the general population was unaware.) Gnosticism was one of the major heresies which troubled the New Testament Church and which the apostles fought against so vehemently that the debate fills large sections of the New Testament. One of the major thrusts of the Gospel of John was to attack Gnostic teachings coming into the church. In 1 Timothy, 1 John, Philippians, Ephesians, and the Book of Revelation, some of the ideas of Gnosticism are again attacked. As with any major heresy, there were several branches or flavors, one of which was antinomianism (the belief that, under the gospel dispensation of grace, the moral law is of no use or obligation because faith alone is necessary to salvation).
  2. The Christian is not to let any person judge him in regard to eating and drinking and religious practices. Rather, he is to recognize that he will be judged by God and not by any human court. (See 1 Corinthians 4:3, 4.) In Romans 14, when Paul clearly teaches not to judge others concerning worship days, he states strongly that we will all give an account of ourselves concerning worship days to the Lord. (See Romans 14:4–13.)
  3. In addition to eating and drinking, there are three other religious observances about which the Christian is not to let any person (notice that person is singular, and this word is singular in the Greek text) judge him. These three religious observances are (1) feast, (2) new moon, and (3) sabbaths. Although the word for sabbath is in the plural, this plural word is often used in a singular sense and is often used to refer to the seventh day Sabbath. (For examples of the word sabbath used in the plural with a singular meaning in English, see Mark 1:21; 2:23, 24; Luke 4:16; 13:10; Acts 13:14; 16:13.)
  4. There is a stated reason that the Christian is not to allow any other person (i.e., a Gnostic) to judge him concerning religious observances and that is that, first of all, these religious observances are shadows of coming things. Second, these religious observances had been seized upon by Gnostics as a way to gain control of the church. Theology has been used numberless times to gain control of other people’s minds and finally to control them entirely. There are still people today with the same Gnostic attitude attempting to gain control of the church of God by dictating various practices for believers to follow in regard to eating, drinking, working, dressing, feast days, methods of Sabbath observance, ad nauseum.

To be continued . . .

Editorial – Types and Shadows, Part II

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In Colossians 2:14–17, Paul speaks about a law. This passage, garbled in some Bible translations and often used by theological opponents of Seventh-day Adventists as proof texts as to why Christians do not need to keep the Sabbath, requires detailed review.

For this law, Paul gives a number of clear specifications and descriptions: (1) He says that Jesus has “wiped away that which was against us,” called the (2) “handwriting of the decrees or ordinances.” (3) These decrees or ordinances “were contrary to us.” The Greek word used means to be opposed, hostile, contrary, in opposition or opposition to someone or something. (4) This law was taken out of our midst and (5) nailed to the cross. (6) He disarmed or despoiled the rulers and authorities, exposing them and publicly triumphing over them in the cross. (7) Therefore, do not let anyone judge you in food, (8) in drink, (9) in respect of a feast, (10) of a new moon, (11) or of Sabbath or Sabbaths, (12) which things are a shadow of things about to be, (13) but the body is of Christ. (Verses 18–23 help provide contextual understanding of these verses.)

We will consider each of these specifications:

(1) According to the New Testament, it was the ceremonial law, not the moral law, which was against us. For example, Peter refers to the ceremonial law (circumcision symbolized the whole law) as a yoke which neither our fathers nor we were able to bear. (Acts 15:10.) Paul refers to it as a yoke of bondage. (Galatians 5.) The moral law, or Ten Commandments, is never referred to as a yoke of bondage but is described as a law of liberty. (James 2:10–12.)

(2) The Ten Commandments are never referred to in Scripture as being handwritten. This one fact alone proves conclusively that Paul is not here referring to them. The Ten Commandments were written by the finger of God, and not by human hand. (Exodus 24:12; 31:18.)

(3) The ceremonial law was declared by the apostles to be “contrary to us,” but the moral law is described as being given to us because God loves us, and it is not burdensome to keep. (1 John 5:3; Deuteronomy 33:2, 3.)

(4) The Ten Commandments are described as impossible to ever be taken away (Luke 16:17; Psalm 89:34), but this law is taken away. We know, therefore, that this law cannot be the Ten Commandment Law.

(5) The New Testament is definite about which law was nailed to the cross. Paul says, in Galatians 3, that there was a law added because of transgression. As explained in the previous editorial, there could not even be transgression without the moral law. The law added, because of transgression, was the ceremonial law, which was only to exist until the coming of Christ. Also, Paul says that this added law was commanded through messengers, or angels, in the hand of a mediator. He says that a mediator is not of one, but God is one. This again proves that he was not talking about the Ten Commandment Law, because it was not given through angels or messengers, nor ordained in the hand of a mediator. This law was given by God Himself, not through messengers, and it existed before there was a mediator or a need for one. (Galatians 3:19, 20.) Therefore, the law that was nailed to the cross would have to be the ceremonial law.

(7) Colossians 2:16 begins with the word, “therefore.” The context is clear that Paul is talking about the ceremonial law, not the Ten Commandments. “Therefore,” shows that what he says next continues to refer to the ceremonial law.

(8–11) Each of these descriptions would have to be referring to the ceremonial law. To make this fact absolutely certain, Paul says, in verse 17, “which things are a shadow of things to come.” The ceremonial ordinances, whether new moons, feast days, or yearly sabbaths (these yearly sabbaths were “beside the sabbaths of the Lord,” Leviticus 23:4–38), were all shadows of things to come, but the seventh day Sabbath was never a shadow of things to come. It was a memorial of creation, as distinctly stated in Exodus 20:8–11.