Law

Christian Patriotism, part 1

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The complete separation of religion and the State is Christian. Unswerving loyalty to this principle is Christian patriotism. This is not a mere sentiment of side issue of Christianity. It is one of the fundamental principles and chief characteristics of Christianity.

The Bible, not merely the New Testament but the whole Book, is the Book of Christianity. The New Testament is not a revelation new and distinct from the Old; it is the culmination of the revelation begun in the Old Testament.

The Old Testament and the New are one book—one consistent, harmonious revelation of God through Jesus Christ—because Jesus Christ is the revelation of God before the world was made, when the world was made and through all the history of the world from the beginning to end.

The first chapter of Genesis is Christian as certainly as is the first chapter of John. The book of Genesis is Christian as really is the book of Revelation, or any other book in the Bible. We repeat, therefore, that the whole Bible is the book of Christianity, the Book of the Christian religion, the revelation of God through Jesus Christ.

And the separation of religion and the State is one of the great thoughts of this great Book. It is one of the leading principles of that Book which for man is the source of all sound principle.

Many people think that the two or three expressions of Christ as recorded in the New Testament are all that the Bible contains on the subject of the separation of Church and State, and many others are disposed even to argue against these passages and to modify them by other passages from the Old Testament. But separation of religion and the State is one of the original thoughts of the Bible and reaches from the beginning to the end of the Book. Neither the Book nor this subject can be fairly understood in reference to this matter till this is clearly defined in the mind.

We purpose here to give a series of studies of the Bible, from beginning to end, on this great subject of Christian patriotism or the separation of religion and State.

Being one of the great thoughts of the Bible, one of the great thoughts of God and of our Lord Jesus Christ, this subject is of vital importance to men everywhere in their relations to God, and not merely in their relations to the State. It is a principle that is involved in the daily experience of the Christian in his relation to God and not merely an abstract question that man can stand, as it were, apart from and view simply as a speculative question of the relations between religion and the State.

The ways of God are right. His Word is the only certain light, the only sure truth. The principles which He has announced are the only safe principles for the guidance of men. We hope, and shall seriously endeavor, to make each study so plain that every reader can easily see and readily grasp the truth of it in very principle. We shall begin at the beginning.

“The first of all the commandments is, Hear, O Israel… thou shalt love the Lord our God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment.

“And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.” Mark 12:29-31

“On these two commandments hang all the law and the prophets.” Matthew 22:40. These two commandments exist in the very nature, and circumstances of existence, of any two intelligent creatures in the universe.

When the first intelligence was created and there was not creature but himself; as he owed to his Creator his existence, as he owed to God all that he was or could be, heart, soul, might, mind, and strength; it devolved upon him to render to God the tribute of all this and to love God with all his heart, and all his soul, and all his mind, and all his strength. And this is the first of all the commandments. It is first in the very nature and existence of the first, and of every other, intelligent creature.

But in the second of these would have no place if there were but one intelligent creature in the universe; for then he would have no neighbor. But when the second one was created, the first of all the commandments was first with him equally with the other one; and now the second great commandment exists in the very nature and existence of these two intelligent creatures, as certainly as the first great commandment existed in the nature and existence of the first one.

Each of the two created intelligences owes to the Lord all that he is or has and all that he could ever rightly have. Neither of them has anything that is self-derived. Each owes all to God. There is between them no ground of preference, and this because of the honor which each owes to God; because to each, God is all in all. Therefore, the second great commandment exists as certainly as the first; and it exists in the nature and circumstance of the very existence of intelligent creatures. Consequently, “There is none other commandment greater than these.”

These two commandments, then, exist in the nature of cherubim, seraphim, angels and men. As soon as the man was created, the first of all the commandments was there, even though there had been no other creature in the universe. And as soon as the woman was created, these two great commandments were there. And there was none other commandment greater than these.

The Two Laws

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“There is but one God, the Father, of whom are all things.” I Corinthians 8:6. From Him all beings derive their existence. He who creates and uphold has certainly the right to govern and control. Hence it is that He is represented in the Scriptures as the one Lawgiver, who is able to save and to destroy. (See James 4:23.) Existence being derived from the benevolence of the Creator, all intelligent creatures are amenable to His just government. Of all the creatures made by God to inhabit the earth, man alone is capable of learning the distinction of right and wrong; and he alone is placed under the control of moral law. Deriving his existence from a Being of infinite purity, he was himself once innocent, pure, and upright. He was the creature and the loyal subject of God, and God was the Author of his existence and his rightful Sovereign. But God did not present Himself to man in the position of a Saviour and redeemer; for man needed not pardon.

As a creature owing all to God, the author of his existence, it is self-evident that he was under the highest obligation to love Him with all of his heart. The existence of other human beings originates a second great obligation; viz., to love our neighbors as ourselves. This precept is also one of self-evident obligation; for others are equally the creatures of God with ourselves and have the same right that we also have. These two precepts are the sum of all moral law. They grow out of the fact that we owe all to God and that others are the creatures of God as well as ourselves.

In rendering obedience to the first of these two precepts, man could have no other god before the Lord; nor could he worship idols; neither could he speak the name of God in an irreverent manner; nor could he neglect the hallowed rest day of the Lord, which was set apart at Creation in memory of the Creator’s rest.

Equally evident is it that our duty toward our fellowmen comprehends our duty to our parents and the strictest regard to the life, chastity, property, character, and interests of others.

The moral Law, thus divided into two parts and drawn out and expressed in ten precepts, is of necessity unchangeable in its character. Its existence grows out of immutable relations which man sustains toward God and toward his fellowman. It is God’s great standard of right and, after man’s rebellion, the great test by which sin is shown.

Where shall we look for the record of such a moral code as we have noticed? In the earliest possible place in the Bible, certainly. And yet the book of Genesis contains no moral code whatever. How can this mystery be explained? A few facts will remove the difficulty. The book of Genesis was not written until about 2,500 years after the Creation. As it was written long after the patriarchs were dead, it could not have been a rule of life for them. It is a brief record of events that occurred during that period and contains several allusions to an existing moral code. But the book of Exodus, which brings the narrative down to the author’s own time, introduces this code under circumstances of the greatest solemnity. In this book is found the Law of God as given by Himself in person and written with His own finger on stone. Indeed, the evidence indicates that no part of the Bible was written until after the Ten Commandments had been spoken and written by God; consequently, that code is the earliest writing in existence.

Such was the origin of the moral Law, and such the character of its precepts. Its proclamation by god Himself, prior to His causing any part of the Bible to be written, sufficiently attests the estimate which he placed upon it. From its very nature, it exists as early as the principles of morality; indeed it is nothing but those principles expressed or written out. These principles do not owe their existence to the fall of man but to relations which existed prior to the fall.

But there is a system of laws that does owe its origin to sin, a system that could have had no existence had not man become a transgressor. The violation of moral law was that which gave existence to the law of rites and ceremonies, the shadow of good things to come. There could be no sacrifices for sin until man became a sinner. In Eden, there could be no types and shadows pointing forward to future redemption through the death of Christ; for man in his uprightness needed no such redemption. Nor did God place upon man before his fall the obligation of carnal ordinances, which look forward to the time of reformation; for man was innocent and free from guile. That it was the violation of moral Law that caused the fall of man, may be seen at a glance.

The motive set before Eve by Satan was that they should become as gods if they ate of that tree (see Genesis 3); and as Adam was not deceived (see I Timothy 2:13), it is evident that he chose to follow his wife rather than to obey the Lord; an open violation of the first commandment in each case.

A Second Law Introduced

When man had thus become a sinner and God had promised the means of his redemption, a second relation toward God was brought into existence. Man was a sinner, needing forgiveness; and God was a Saviour, offering pardon. It is plain, therefore, that the typical law, pointing forward to redemption through Christ, owes its origin to man’s rebellion and to God’s infinite benevolence. If man had not sinned, he would have needed no types of future redemption; and if God had not determined to give His Son to die, He would have instituted no typical system pointing forward to that great event. The existence of such a code, therefore, is in consequence of sin; its precepts are of a ceremonial nature, and its duration is necessarily limited by the great offering that could take away sin. From the fall of Adam till the tie of Moses, the typical system was gradually developed and matured; and from Moses’ time until the death of our Lord, it existed as the shadow of good things to come.

At Mount Sinai, as we have seen, God proclaimed the moral Law, speaking it with His own voice and writing it with His own finger. By His direction, the two tables on which the Law was written were placed in the Ark of the Covenant, which was made for the purpose of receiving it. (See Exodus 25:10–22; Deuteronomy 10:1–5.) This ark, containing the Law of God, was placed in the second apartment of the earthly sanctuary—the most holy place. (See Exodus 40; Hebrews 9.) The top of the ark was called the mercy seat, because man, who had broken the Law contained in the ark beneath the mercy seat, could find pardon by the sprinkling of the blood of atonement upon this place. The whole system of ceremonial law was ordained to enable man to approach again to this broken Law and to typify the restitution of the pardoned to their inheritance, and the destruction of the impenitent.

The Law within the ark was that which demanded an atonement; the ceremonial law, which ordained the Levitical priesthood and the sacrifices for sin, was that which taught men how the atonement could be made. The broken Law was beneath the mercy seat, the blood of sin offering was sprinkled upon its top, and pardon was extended to the penitent sinner. There was actual sin, hence a real Law which man had broken; but there was not a real atonement, hence the need of the great antitype of the Levitical sacrifices. The real atonement, when it is made, must relate to the Law respecting which an atonement had been shadowed forth. In other words, the shadowy atonement related to that Law which was shut up in the ark, indicating that a real atonement was demanded by the Law. It is necessary that the Law which demands atonement in order that its transgressor may be spared should itself be perfect, else the fault would in part, at least, rest on the Lawgiver and not wholly with the sinner. Hence the atonement, when made, does not take away the broken Law—for that is perfect—but is expressly designed to take away the guilt of the transgressor.

In the New Testament, we find the great antitype of all the offerings and sacrifices—the real atonement—as contrasted with the Levitical one. The death of our Lord Jesus Christ, as the great sacrifice for sin, was the antitype of all the Levitical sacrifices. The priesthood of our Lord Jesus Christ in the heavenly sanctuary is the great antitype of the Levitical priesthood. (See Hebrews 8.) The heavenly sanctuary itself is the great original after which the earthly one was patterned. (See Hebrews 9:23; Exodus 25:6, 9.) And the ark of God’s testament in the temple in Heaven (see Revelation 11:19) contains the great original of this Law. Thus we see under the new dispensation a real atonement instead of a shadowy one, a High Priest who needs not to offer for Himself a sacrifice which can avail before God, and that Law, which was broken by man, magnified and made honorable at the same time that God pardons the penitent sinner.

We shall find the New Testament to abound with references to the essential difference between these two codes and that the distinction in the New Testament is made as clear and obvious as it is made by the facts already noticed in the Old Testament.

Thus the one code is termed “the law of a carnal commandment” (Hebrews 7:16); and of the other, it is affirmed, “We know that the law is spiritual.” Romans 7:14. The one code is termed “the handwriting of ordinances” “which was contrary to us,” which was nailed to the cross and taken out of the way. (See Colossians 2:14.) The other code is “the Royal Law” which James affirms is a sin to transgress. (See Colossians 2:8–12.)

The first is a code of which “there was made of necessity a change.” Hebrews 7:12. The second is that Law of which Christ says, “Till heaven and earth pass; one jot or one tittle shall in no wise pass from the Law till all be fulfilled.” Matthew 5:18. The one law was a “shadow of good things to come” (Hebrews 10:1), and was only imposed “until the time of reformation.” Hebrews 9:10. But the other was a moral code, of which it is said by John, “Whosoever committeth sin, transgresseth also the Law; for sin is the transgression of the Law.” I John 3:4. The one is a yoke not able to be borne (see Acts 15:10); the other is that “Law of liberty” by which we shall be judged. (See James 2:8–12.) The one is that law which Christ abolished in His flesh (see Ephesians 2:15); the other is that Law which he did not come to destroy. (See Matthew 5:17.) The one is that law which He took out of the way at His death (See Colossians 2:14); the other is that Law which he came to magnify and make honorable. (See Isaiah 42:21.) The one was a law which was disannulled “for the weakness and unprofitableness thereof” (See Hebrews 7:18); the other is a Law respecting which He inquires; “Do we then make void the Law through faith? God forbid; yea, we establish the Law.” Romans 8:31. The one is that law which was the middle wall of partition between Jews and Gentiles (see Ephesians 2:14); the other is that Law, the work of which even the Gentiles are said to have written in their hearts. (See Romans 2:12–15), and to which all mankind are amenable. (See Romans 8:19.)

The one is the law of commandments contained in ordinances (see Ephesians 2:15); the other Law is the commandments of God, which it is the whole duty of man to keep (see Ecclesiastes 12:13), which are brought to view by the Third Angel (see Revelation 14:12), which the remnant of the seed of the woman were keeping when the dragon made war upon them (see Revelation 12:17), and which will ensure, to those who observe them, access to the tree of life. (See Revelation 22:14.)

No Cause for Confusion

Surely, these two codes should not be confounded. The one was magnified, made honorable, established, and is holy, just, spiritual, good, and royal; the other was carnal, shadowy, burdensome, and was abolished, broken down, taken out of the way, nailed to the cross, changed, and disannulled on account of the weakness and unprofitableness thereof.

Those who rightly divide the word of truth will never confound these essentially different codes, nor will they apply to God’s royal Law the language employed respecting the handwriting of ordinances.

That the Ten Commandments are a perfect code of themselves, appears from several facts:

  • God spake them with His own voice; and it is said, “He added no more” (see Deuteronomy 5:22), as evincing that He had given a complete code.
  • He wrote them alone on two tables with His own finger, another incidental proof that this was a complete moral code.
  • He caused these alone to be placed under the mercy seat, an evident proof that this was the code that made an atonement necessary.
  • He expressly calls what He thus wrote on the tables of stone, a law and commandments. (See Exodus 24:12.)

The precepts of this Law are variously interspersed through the books of Moses and mingled with the precepts of the ceremonial law. The sum of the first table is given in Deuteronomy 6:5 and that of the second in Leviticus 19:18, but there is only one place in which the moral Law is drawn out in particulars and given by itself with no ceremonial law mixed with it; that is in the Ten Commandments.

An examination of the royal Law in James 2 and of the handwriting of ordinances in Colossians 2 will further illustrate this subject; the one is in force in every respect, while the other is abolished.

“If ye fulfill the royal Law according to the Scripture, Thou shalt love thy neighbor as thyself, ye do well; but if ye have respect to persons, ye commit sin, and are convinced of the Law as transgressors. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law. So speak ye, and so do, as they that shall be judged by the Law of liberty.” James 2:8–12.

Both Laws had Sabbaths

  • The Law here brought to view is an unabolished Law; for it convinces men of sin who transgress it.
  • It is an Old Testament Law—it is taken from the Scriptures.
  • The second division of the Law is quoted because he was reproving sin committed toward our fellowmen; hence he takes the second of the two great commandments, the sum of the second table (see Matthew 23:36, 40; Romans 13:9), and cites his illustration from the second table of stone.
  • His language shows that the Ten Commandments are the precepts of the Royal Law, for he cites them in illustrating the statement that he who violates one precept becomes guilty of all. This is a most solemn warning against the violation of any one of the Ten Commandments.
  • He testifies that whoever violates one of the precepts of this code becomes guilty of breaking the whole code.
  • Last of all, he testifies that this Law of liberty shall be the rule in the Judgment. The unabolished Law of James is therefore that code which God gave in person and wrote with His own finger.

“Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross.” “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the Sabbath days, which are a shadow of things to come; but the body is of Christ.” Colossians 2:14, 16, 17. If this handwriting of ordinances is the same as the Royal Law of James, then Paul and James directly contradict each other. But they wrote by inspiration, and each wrote the truth of God. We have seen that James’ unabolished Law refers directly to the Ten Commandments. Hence it is certain that the law which Paul shows to be abolished does not refer to that which was written with the finger of God. It is to be noticed that the code which is done away with was a shadow extending only to the death of Christ. But we have already seen that the Law shut up in the ark was not a shadow but the very code that made it necessary that the Saviour should die. Not one of the things abolished in this chapter can be claimed as referring to the Ten Commandments, except the term Sabbaths; for the term holyday is, literally, feast day, and there were three feasts appointed by God in each year. (See Exodus 23:14.) The term Sabbath is plural in the original. To refer this to the Sabbath of the fourth commandment is to make Paul contradict James. What are the facts in this case?

  • The ceremonial law did ordain at least four annual Sabbaths; viz., the 1st, 10th, 16th, and 23rd days of the seventh month. These were besides the Sabbath of the Lord and were associated with the new moons and feast days. (See Leviticus 23:23–39.) These exactly assure Paul’s language. Hence it is not necessary to make Paul contradict James.
  • But the Sabbath of the Lord was “set apart to a holy use” (this being the literal meaning of sanctify) in Eden. It was “made for man” before he had fallen. Hence it is not one of the things against him and contrary to him, taken out of the way at Christ’s death.
  • The Sabbath of the Lord was not a shadow pointing forward to the death of Christ; for it was ordained before the Fall. On the contrary, it stands as a memorial pointing backward to Creation, not as a shadow pointing forward to redemption.

It is plain, therefore, that the abrogation of the handwriting of ordinances leaves in full force every precept of the Royal Law, and also that the law of shadows pointing forward to the death of Christ must expire when that event should occur. The moral Law was that which caused the Saviour to lay down His life for us. Its sacredness may be judged by the fact that God gave His only Son to take its curse upon Himself and to die for our transgressions.

An Examination of Seven Reasons for Sunday Keeping

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“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” II Timothy 3:16, 17. The design of its Author in providing such a book was that the man of God might thereby be made perfect, thoroughly furnished unto all good works. This is the treasure which God has given to His church. Nor is this all that He has done. To those who are willing to obey the teachings of His Word, He has promised the Spirit to guide them into all truth.

To men thus situated, Jehovah thus speaks: “Prove all things; hold fast that which is good.” I Thessalonians 5:21. That is, bring every part of your faith and practice to the test of God’s sure Word; ask the Holy Spirit’s aid, that your understanding may be enlightened in the word of truth. Then, what you find revealed in that Word, hold fast; it is of priceless value; but relinquish at once every precept or doctrine not therein recorded, lest you make the doctrines of men of equal weight with the Commandments of God. “What is the chaff to the wheat? Saith the Lord.” Jeremiah 23:28.

As the first day of the week is now almost universally observed in the place of the Sabbath of the fourth Commandment, we design to examine grounds on which this observance rests. For what reason do men prefer the first day of the week to the ancient Sabbath of the Lord? On what authority do men continually violate the day which God sanctified and commanded mankind to keep holy? Come, now, and let us reason together. Here is the commandment which it is said has been changed:

“Remember the Sabbath day, to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.” Exodus 20:8–11.

That this Commandment requires men to remember and to keep holy the rest day of the Creator, which he hallowed at the close of the first week of time, none can deny. We now ask for the authority for the change of this Commandment.

Papists believe that their church had power to change the fourth Commandment; and, on that authority alone, they are perfectly satisfied in observing the first day of the week.

Protestants deny the authority of the Church of Rome and attempt to vindicate the change of the Sabbath by an appeal to the Bible. We ask them, therefore, to present a single text in which it is said that God has changed His Sabbath to the first day of the week. The advocates of the change acknowledge that they have none. How, then, do they dare to exalt the first day of the week above the Sabbath of the Lord, which the Commandment requires us to remember and keep holy?

The Bible thoroughly furnishes the man of God unto all good works. Can Sunday-keeping be a very good work when the Bible has never said anything in its favor? Or, if it is a good work, can men be very thoroughly furnished in its defense when God has said nothing in its favor? Instead of being a good work, must it not be a fearful sin against God to thus pervert the fourth Commandment, when once the mind has been enlightened on the subject?

But there are several reasons urged for the observance of the first day of the week, which we will here notice:

First Reason

Redemption is greater than creation; therefore we ought to keep the day of God’s resurrection instead of the ancient Sabbath of the Lord.

Where has God said this? Sunday-keepers are compelled to admit that He never did say it. What right, then, has any man to make such an assertion and then to base the change of the Sabbath upon it? But suppose that redemption is greater than creation; who knows that we ought to keep the first day of the week on that account? God never required men to keep any day as a memorial of redemption. But if it were a duty to observe one day of the week for this reason, most certainly the crucifixion day presents the strongest claims. It is not said that we have redemption through Christ’s resurrection, but it is said that we have redemption through the shedding of His blood. “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for Thou wast slain, and has redeemed us to God by Thy blood, out of every kindred, and tongue, and people, and nation.” Revelation 5:9. “In Whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” Ephesians 1:7; Colossians 1:14; Hebrews 9:12, 15.

Then redemption is through the death of the Lord Jesus; consequently the day on which He shed His precious blood to redeem us, and said, “It is finished” (John 19:30), is the day that should be kept as a memorial of redemption, if any should be observed for that purpose.

Nor can it be urged that the resurrection day is the most remarkable day in the history of redemption. It needs but a word to prove that, in this respect, it is far exceeded by the day of the crucifixion. Which is the more remarkable event, the act of Jehovah in giving His beloved and only Son to die for a race of rebels, or the act of the Father in raising that beloved Son from the dead? There is only one answer that can be given: It was not remarkable that God should raise His Son from the dead, but the act of the Father in giving His Son to die for sinners was a spectacle of redeeming love on which the universe might gaze and adore the wondrous love of God to all eternity. Who can wonder that the sun was veiled in darkness and that all nature trembled at the sight! The crucifixion day, therefore, has far greater claims than the day of the resurrection. God has not enjoined the observance of either, and is it not a fearful act to make void the Commandments of God by that wisdom which is folly in His sight? I Corinthians 1:19, 20.

But if we would commemorate redemption, there is no necessity of robbing the Lord’s rest day of its holiness in order to do it. God has provided us with memorials, bearing His own signature; and these we may observe with the blessing of heaven. The Bible tells you how to do it. “For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which He was betrayed took bread; and when He had given thanks, He brake it, and said, Take, eat; this is My body, which is broken for you; this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the New Testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till He come.” I Corinthians 11:23–26.

Would you commemorate the burial and resurrection of the Saviour? The Lord obtained a very different and far more appropriate memorial. “Know ye not that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.” Romans 6:3–5. (See also, Colossians 2:12.)

It is true that the professed church have changed this ordinance to sprinkling so that this divine memorial of the Lord’s resurrection is destroyed. That they may add sin to sin, they lay hold of the Lord’s Sabbath and change it to the first day of the week, thus destroying the sacred memorial of the Creator’s rest that they may have a memorial of Christ’s resurrection!

Second Reason

The disciples met on the day of our Lord’s resurrection to commemorate that event, and the Saviour sanctioned this meeting by uniting with them. (See John 20:19.)

If every word of this were truth, it would not prove that the Sabbath of the Lord has been changed. But to show the utter absurdity of this inference, listen to a few facts. The disciples did not then believe that their Lord had been raised from the dead, but were assembled for the purpose of eating a common meal and to seclude themselves from the Jews. The words of Mark and of John make this clear: “He appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the residue; neither believed they them. Afterward He appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen Him after He was risen.” Mark 16:12–14. John says: “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.” John 20:19.

It is a fact, therefore, that the disciples were not commemorating the resurrection of the Saviour; it is equally evident that they had not the slightest idea of a change of the Sabbath. At the burial of the Saviour, the women who had followed Him to the tomb returned and prepared spices and ointments to embalm Him; the Sabbath drew on; they rested the Sabbath day according to the Commandment; and when the Sabbath was past, they came to the sepulcher upon the first day of the week to embalm their Lord. (See Luke 23:55, 56; 24:1.) They kept the Sabbath, according to the Commandment, and resumed their labor on the first day of the week.

Third Reason

After eight days, Jesus met with His disciples again. (See John 20:26.) This must have been the first day of the week, which is thereby proved to be the Christian Sabbath.

Were it certain that this occurred on the first day of the week, it would not furnish a single particle of proof that that day had become the Sabbath of the Lord. But who can be certain that “after eight days” means just a week? It would be nearer a literal construction of the language to conclude that this was upon the ninth day, As an illustration, read Matthew 17:1: “And after six days, Jesus taketh Peter, James, and John . . . “Now turn to Luke 9:28: “And it came to pass about an eight days after these sayings; He took Peter, and John and James . . .” Then, “after six days” is about eight days in this instance. But if “after eight days” means just a week, how does this prove that Sunday has become the Christian Sabbath, when there is not a particle of evidence that either Christ or His apostles ever rested on that day? There is no such term as Christian Sabbath found in the Bible. The only weekly Sabbath named in the Bible is called the Sabbath of the Lord.

Was the act of Christ, in appearing to His disciples, sufficient to constitute the day on which it occurred the Sabbath? If so, why did He next select a fishing day as the time to manifest Himself to them? (See John 21.) If this is not sufficient, then the Sunday on which He was first seen of them, the fishing day on which they next saw Him and the Thursday on which He was last seen of them, may not be Sabbaths. It was not very remarkable that Christ should find His disciples together, inasmuch as they had one common abode. (See Acts 1:13.)

Fourth Reason

The Holy Spirit descended upon the disciples on the day of Pentecost, which was the first day of the week. Therefore, the first day of the week should be observed instead of the Sabbath of the Lord. (See Acts 2:1, 2.)

Admitting that the day of Pentecost occurred upon the first day of the week, it remains to be proven that that day thereby became the Sabbath. But that it was the feast of Pentecost, and not the first day of the week, that God designed to honor, the following facts demonstrate:

While the day of Pentecost is distinctly named, the day of the week on which it occurred is passed in silence.

The disciples had been engaged in earnest prayer for the space of ten days; for the day of Pentecost was fifty days from the resurrection of Christ, and forty of those days He spent with His disciples. (See Acts 1.) Forty days from His resurrection would expire on Thursday, the day of His ascension. A period of ten days after His ascension on Thursday would include two first-days, the last of which would be the day of Pentecost. If the design of God had been to honor the first day of the week, why did not the Holy Ghost descend on the first of those first-days? Why must the day of Pentecost come before the Holy Ghost could descend? This answer is obvious: It was not the design of Heaven to honor the first day of the week but to mark the antitype of the feast of Pentecost. Hence the first day of the week is passed in silence.

The slaying of the paschal lamb on the fourteenth day of the first month had met its antitype in the death of the Lamb of God on that day. (See Exodus 12; John 19; I Corinthians 5:7.) The offering of the firstfruits on the sixteenth day of the first month had met its antitype in the resurrection of our Lord on that day, the firstfruits of them that slept. (See Leviticus 23: I Corinthians 15:20–23.) It remained that the day of Pentecost, fifty days later, should also meet its antitype. (See Leviticus 23:15–21.) The fulfillment of that type is what the pen of inspiration has recorded in Acts 2:1, 2. God has spoken nothing in this place respecting a change of His Sabbath. “Add thou not unto His words, lest He reprove thee, and thou be found a liar.” Proverbs 30:6.

Fifth Reason

Paul once broke bread upon the first day of the week at Troas. Hence this day was observed as the Christian Sabbath. (See Acts 20:7.)

We answer that at one period the apostolic church at Jerusalem broke bread every day. (See Acts 2:42–46.) If a single instance of breaking bread at Troas upon the first day of the week was quite sufficient to constitute it the Sabbath, would not the continued practice of the apostolic church at Jerusalem in breaking bread every day be amply sufficient to make every day a Sabbath? Moreover, as the act of the great Head of the church in breaking bread must be quite as important as that of His servant Paul, must not the day of the crucifixion be preeminently the Christian Sabbath, as Christ instituted and performed this ordinance on the evening with which that day commenced? (See I Corinthians 11:23–26.)

But on what day of the week did this act of Paul’s occur? For, if it is of sufficient importance to make the day of its occurrence the future Sabbath of the church, the day is worth determining. The act of breaking bread was after midnight; for Paul preached to the disciples until midnight, then healed Eutychus, and after this attended to breaking bread. (See Acts 20:7–11.) If, as time is reckoned at the present day, the first day of the week terminated at midnight, then Paul’s act of breaking bread was performed upon the second day of the week, or Monday, which should henceforth be regarded as the Christian Sabbath, if breaking bread on a day makes it a Sabbath.

But if the Bible method of commencing the day from sunset was followed, it would appear that the disciples came together at the close of the Sabbath for an evening meeting, as the apostle was to depart in the morning. If it was not an evening meeting, why did they have many lights there? Paul preached unto them until midnight, and then broke bread with the disciples early in the morning of the first day of the week. Did this act constitute that day the Sabbath? If so, they why did Paul, as soon as it was light, start on his long journey to Jerusalem? If Paul believed that Sunday was the Christian Sabbath, why did he thus openly violate it? If he did not believe that it had become the Sabbath, why should you? And why do you grasp, as evidence that the Sabbath has been changed, a single instance in which an evening meeting was held on Sunday, while you overlook the fact that it was the custom of this same apostle to preach every Sabbath, not only to the Jews, but also to the Gentiles? (See Acts 13:14, 42, 44; 16:13; 17:2; 18:4.)

Paul broke bread on the first day of the week and then immediately started on his long journey to Jerusalem. So this, the strongest argument for the first day of the week, furnished direct proof that Sunday is not the Sabbath.

Sixth Reason

Paul commanded the church at Corinth to take up a public collection on the first day of the week; therefore it follows that this must have been a day of public worship, and consequently is the Christian Sabbath. (See I Corinthians 16:2.)

We answer; It is a remarkable fact that Paul enjoins exactly the reverse of a public collection. He does not say, “Place your alms in the public treasury on the first day of the week;” but he says, “Upon the first day of the week let every one of you lay by him in store.”

J. W. Morton, in his Vindication of the True Sabbath, 51, 52, says: “The apostle simply orders that each one of the Corinthian brethren should lay up at home some portion of his weekly gains on the first day of the week. The whole question turns upon the meaning of the expression, ‘by him;’ and I marvel greatly how you can imagine that it means ‘in the collection box of the congregation.’ Greenfield, in his Lexicon, translates the Greek term, ‘by one’s self, i.e., at home.’ Two Latin versions, the Vulgate and that of Castellio, render it, ‘apud se,’ with one’s self, at home. Three French translations, those of Martin, Osterwald, and DeSacy, ‘chez soi,’ at his own house, at home. The German of Luther, ‘bei sich selbst,’ by himself, at home. . . . I have not examined one translation that differs from those quoted above.

The text, therefore, does not prove that the Corinthians church was assembled for public worship on that day; but, on the contrary, it does prove that each must be at his own home where he could examine his worldly affairs and lay by himself in store as God had prospered him. If each one should thus, from week to week, collect his earnings, when the apostle should come, their bounty would be ready and each would be able to present to him what he had gathered. If the first-day Sabbath has no better foundation than the inference drawn from this text, it truly rests upon sliding sand.

Seventh Reason

John was in the Spirit on the Lord’s day, which was the first day of the week. (See Revelation 1:10.)

This is the kind of reasoning which the advocates of Sunday are invariably obliged to adopt. But we ask, What right have they to assume the very point which they ought to prove? This text, it is true, furnishes direct proof that there is a day in the gospel dispensation which the Lord claims as His; but is there one text in the Bible which testifies that the first day of the week is the Lord’s day? There is not one. Has God ever claimed that day as His? Never! Has God ever claimed any day as His and reserved it to Himself? He has. “And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God created and made.” Genesis 2:3. “Tomorrow is the rest of the holy Sabbath unto the Lord.” Exodus 16:23. “the seventh day is the Sabbath of the Lord thy God.” Exodus 20:10. “If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day.” Isaiah 58:13. “Therefore the Son of man is Lord also of the Sabbath.” Mark 2:28.

The seventh day is the day which God reserved to Himself when He gave to man the other six, and this day He calls His holy day. This is the day which the New Testament declares the Son of man to be Lord of.

Is there one testimony in the Scriptures that the Lord of the Sabbath has put away His holy day and chosen another? Not one. Then that day which the Bible designates as the Lord’s day is none other than the Sabbath of the fourth commandment.

Editorial – To Fear or Not to Fear

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One of the immediate consequences of sin, and one, which has ever since been an aspect of human existence, was fear. Adam and Eve, because of their nakedness, were fearful. We are told that even after covering themselves with garments that they had fashioned from fig leaves, they still feared to meet their Creator. “And they heard the sound of the LORD God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the LORD God among the trees of the garden. Then the LORD God called to Adam and said to him, ‘Where are you?’ So he said, ‘I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself.’” Genesis 3:8–10.

Although we generally think of fear as a negative emotion, there is a healthy aspect of fear, which recognizes that God’s mercy does not make void His justice. It is the absence of this respect, or fear, that leads men to presumptuous sin. God can never, however, dishonor His Law by suffering it to be transgressed with impunity. This is the fear of God spoken of in the First Angel’s Message. (See Revelation 14:6, 7.)

In the end, there are only going to be two classes of people—those who fear God and those who fear men. It is inevitable that each person will be controlled by one or the other of these fears. Those who have perfected the fear of God will, as a result, be willing to suffer the loss of all things, even life itself, rather than to act contrary to His will in any particular. Those who are governed by the fear of men will find themselves helpless to withstand the nearly overwhelming pressure to compromise and will succumb to the force of human opinion urging conformity.

Those who keep all of God’s Commandments, including the Sabbath, have the divine promise that God will make them holy. (See Ezekiel 20:12, 20.) These faithful few will receive the seal of God, while the rest of the world, because of their fear of men, will give their homage to the beast and receive his mark.

If you are going to survive that time, you must be delivered from the fear of man. God desires to do this for you. He says, “Fear not, for I am with you; be not dismayed, for I am your God. I will strengthen you, yes, I will help you, I will uphold you with My righteous right hand. Behold, all those who were incensed against you shall be ashamed and disgraced; they shall be as nothing, and those who strive with you shall perish.” Isaiah 41:10, 11.

“There are troublous times before us; the judgments of God are coming upon our world. The nations of the earth are to tremble. There will be trials and perplexities on every hand; men’s hearts will fail them for fear. And what shall we do in that day? Though the earth shall reel to and fro like a drunkard, and be removed like a cottage, if we have made God our trust, He will deliver us. ‘He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.’ ‘Because thou has made the Lord, which is my refuge, even the Most High, thy habitation; there shall no evil befall thee. . . . For He shall give His angels charge over thee to keep thee in all thy ways.’” Review and Herald, March 15, 1887.

To those living in the last days, the Lord says; “Do not say, ‘A conspiracy,’ concerning all that this people call a conspiracy, nor be afraid of their threats, nor be troubled. The LORD of hosts, Him you shall hallow; let Him be your fear, and let Him be your dread. He will be as a sanctuary [that is, a refuge for you], but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken, be snared and taken.” Isaiah 8:12–15.

When Jesus came, He showed to His disciples the only sure escape from fear is through perfect love that results in perfect obedience to God’s Law. (See I John 4:16–19; 2:5.) In every generation, God has had people who have developed this experience; and by being perfected in love, He wants to deliver you from fear in the Day of Judgment.

Completing the Temple with the Law of God

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In I Corinthians 3:9 and 16 Paul says, “For we are labourers together with God: ye are God’s husbandry, ye are God’s building. … Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” What was the apostle Paul referring to as God’s building or temple in this passage? Many interpret this as referring to the human body. But a closer look at the context (chapter 3:1) shows that it is the church as a whole that Paul was referring to as the temple of God. God’s church is His temple on earth. The question is, Is the building of God’s temple complete?

Notice what the pen of inspiration says: “Through the ages that have passed since the days of the apostles, the building of God’s temple has never ceased. …

“Paul and the other apostles, and all the righteous who have lived since then, have acted their part in the building of the temple. But the structure is not yet complete. We who are living in this age have a work to do, a part to act.” The Acts of the Apostles, 598, 599. Friends, the temple is not yet complete. You and I have a work to do and a part to act.

And with what are we to complete the temple? In the book, Our High Calling, 141, Inspiration says, “The law and the gospel go hand in hand. The one is the complement of the other. The law without faith in the gospel of Christ cannot save the transgressor of law. The gospel without the law is inefficient and powerless. The law and the gospel are a perfect whole. … The two blended—the gospel of Christ and the law of God—produce the love and faith unfeigned.” So with this in mind, let’s consider completing the temple with the law of God, and in a future article (LandMarks, December 2013) we will consider completing the temple with the gospel of Jesus.

In Exodus 25:2, 8, God tells Moses: “Speak unto the children of Israel, that they bring Me an offering … And let them make Me a sanctuary; that I may dwell among them.” This is a reference to the sanctuary built by Moses which was “the example and shadow of heavenly things.” Hebrews 8:5. What was it that made this sanctuary holy? Exodus 29:43 says, “And there I will meet with the children of Israel, and the tabernacle shall be sanctified by My glory.” Notice that it was the glory of God, or His presence, that sanctified the sanctuary and made it holy. And what was it that signified the glory or presence of God? “Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.” Exodus 40:34, 35. The presence of the cloud signified the presence of the Lord, and this cloud signified God’s presence throughout Israel’s journey in the wilderness.

Now while this is true, there was something else that also signified the glory of the Lord, not only during the time of Israel’s journey, but also during the time of Israel’s monarchy. “And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the Lord was come into the camp. And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore.” I Samuel 4:6, 7. Notice the connection between the ark of the Lord and the presence of God. In verses 21, 22 we read, “And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. And she said, The glory is departed from Israel: for the ark of God is taken.” Notice how the ark of God signified the glory or presence of God, not only in the wilderness sanctuary, but wherever it was placed.

In the book Patriarchs and Prophets, 584, this point is magnified: “The most terrifying calamity that could occur had befallen Israel. The ark of God had been captured, and was in the possession of the enemy. The glory had indeed departed from Israel when the symbol of the abiding presence and power of Jehovah was removed from the midst of them.” According to this quotation, the ark of God was the symbol of God’s presence and power.

Now there is another point worthy of notice. In Exodus 29:43, God said that He would meet with Israel at the tabernacle. Just where in the tabernacle did communion with God occur? “And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.” Exodus 25:21, 22.

Here we learn that communion with God occurred where the mercy seat and the ark of the testament were. These two articles were found in the most holy place of the tabernacle. Now we know that the high priest was not allowed to enter the most holy place except for one day out of the year. However, every day the priest appeared before the altar of incense to offer sweet incense, which was a symbol of prayers mingled with the righteousness of Christ. The altar of incense was located in the holy place, just before the veil that separated the holy from the most holy place. Now the fact that communion with God occurred where the mercy seat and the ark of the testament were shows the connection between the law of God, the mercy of God, and the voice of God. Wherever God’s law and mercy are found, there is where God’s voice can be found. On the other hand, wherever God’s law or God’s mercy is absent, there we can be sure that God’s voice is absent. The commandments of God and the faith of Jesus are the truth, and neither can save the sinner by itself; both must be united.

In I Kings 8:13, Solomon said, “I have surely built Thee an house to dwell in, a settled place for Thee to abide in for ever.” To what house was Solomon here referring? We know it as Solomon’s temple, because it was the temple he built for the worship of the God of heaven. And what do you think it was in this house (temple) that signified the presence of God? In verses 6, 10, 11 we read, “And the priests brought in the ark of the covenant of the Lord unto his place, into the oracle of the house, to the most holy place. … And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord, So that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.” So, again we see a cloud signifying the presence of God. As the cloud filled the temple, the glory of God filled the temple. The glory of the Lord appeared in the cloud. Now while this is true, notice again the connection between God’s presence and God’s law. It was not until the priest put the ark of the covenant in its rightful place that the glory of the Lord filled the house. The ark of the covenant, along with its mercy seat, was a symbol of the abiding presence and power of Jehovah, and wherever God’s law and mercy were found, there is where God’s presence could be found.

In Revelation 11:19 the Bible says, “And the temple of God was opened in heaven, and there was seen in His temple the ark of His testament.” Historic Adventists understand that this prophecy was fulfilled in 1844, when Jesus closed the door of the holy place in the sanctuary above and opened the door to the most holy place. And when Jesus entered the most holy place, He called the attention of the Advent believers to the ark of the testament. We know that there is a sanctuary in heaven, and in this sanctuary can be found the law of God as well as the throne of grace. Therefore, we know that God is present in the heavenly sanctuary, but what about the earthly sanctuary? Is there anywhere on earth where God’s law and mercy should be found? Yes, friends, it should be found in God’s earthly temple, i.e. the church. “Bind up the testimony, seal the law among my disciples.” “… as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” Isaiah 8:16; Romans 10:15.

Now concerning the law of God, where in the church should it be found? In Hebrews 8:10 Paul says, “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put My laws into their mind, and write them in their hearts … .” The ark of the covenant, i.e. the law of God, must be found in the hearts of the people of God. This is the goal of the new covenant, to restore man to the image of God. This restoration can occur only as man is brought back into harmony with God’s law. And when this occurs, then God’s presence will be with that man and, consequently, with the church.

Friends, is the law of God written upon the table of your heart? Can you say, as did David, “I delight to do Thy will, O my God: yea, Thy law is within my heart.” Psalm 40:8. Do you take pleasure in doing the will of God? Do you take pleasure in self-denial, in the crucifixion of your sinful desires? When we come to the point where we take pleasure in doing God’s will, in self-denial, we are on our way to heaven, and God’s law is being woven into our characters. The completion of the temple will be accomplished.

Earlier we learned that the law of God must be found in the heart of God’s people. Now if it is not in its rightful place, then the glory or presence of God, to a great degree, is absent. On the other hand, if the law of God is restored to its rightful place, what do you think would happen? Inspiration tells us, “It is only as the law of God is restored to its rightful position that there can be a revival of primitive faith and godliness among His [God’s] professed people.” The Great Controversy, 478.

Would you like to see a revival of primitive faith and godliness? Would you like to see God’s temple completed and His work finished? Many Adventists want God to finish His work on earth. We have a longing to enter our heavenly home. But many Adventists are not ready for God to finish His work. We want to participate in the loud cry, but we are not willing to keep the commandments of God. Friends, God will finish His work. The question is, will we have a part in the completion of this work, or will we have a part in its hindrance?

What is the greatest obstacle in the church that must be eliminated if God’s temple is to be completed? In Spiritual Gifts, vol. 2, 236, we read, “The greatest sin which now exists in the church is covetousness.”

This statement was made during the early 1860s, and if covetousness was the greatest sin then, when the church was poorer than it is today, then this statement is even truer today when the church, especially in America, is rich and increased with goods, and appears to be in need of nothing. The reason covetousness is such a great obstacle is because as human beings we have desires, but because of our lack of self-control, we allow our desires to overpower our ability to reason and make moral decisions. And as a result, we find ourselves thinking that our strong desires are legitimate when, in reality, we are being greedy and covetous.

Friends, we must guard ourselves against covetousness, against the cravings for possessions. Instead of coveting the Babylonish garments of this world, we should be coveting the righteous robe of Jesus Christ. Beware and take heed of covetousness. For life does not consist of the abundance of the things which one possesses. Therefore, be content with such things as you have because godliness with contentment is great gain, even the gain of the righteousness of Christ.

When God’s children today have put away all covetousness and by faith wear the robe of Christ’s righteousness, then the temple will be complete, and Christ can return to take up residence therein.

Demario Carter is currently a Bible worker for Steps to Life. 

Erecting Monuments

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“Few realize that, in their lives, they constantly exert an influence which will be perpetuated for good or evil.” Seventh-day Adventist Bible Commentary, vol. 2, 1032.

Approximately twenty years ago, two young men from a church next door to our home came over to “convert” us. We agreed to participate in doctrinal studies with them in hopes of “converting” them to our beliefs.

Early one morning, I was studying Matthew 5 and read, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” Verse 19. Oh yes, these young men are teaching people to break the commandments of God! Shortly after this self-righteous thought entered my mind, another idea, new to me, came to mind. Joan, everything that you do and say is teaching someone to keep or break the commandments of God. This was a startling thought. But Lord, I am a Seventh-day Adventist. I have the truth. I am not teaching error. “The gospel of Christ is the law exemplified in character.” Maranatha, 18. “God’s law is a transcript of His character.” Testimonies, vol. 8, 207. By every thought, word, and action, I was teaching someone to keep or break the commandments. What an unsettling thought that by an un-Christlike character, I might be leading others to break God’s holy Law!

A Lesson from Solomon

“Hundreds of years had elapsed since Solomon caused those idolatrous shrines to be erected on the mount; and, although Josiah had demolished them as places of worship, their debris, containing portions of architecture, were still remaining in the days of Christ. The prominence upon which those shrines had stood was called, by the true-hearted of Israel, the Mount of Offense.

“Solomon, in his pride and enthusiasm, did not realize that in those pagan altars he was erecting a monument of his debased character, to endure for many generations, and to be commented on by thousands. In like manner, every act of life is great for good or evil; and it is only by acting upon principle in the tests of daily life, that we acquire power to stand firm and faithful in the most dangerous and most difficult positions.

“The marks of Solomon’s apostasy lived ages after him. In the days of Christ, the worshipers in the temple could look, just opposite them, upon the Mount of Offense, and be reminded that the builder of their rich and glorious temple, the most renowned of all kings, had separated himself from God, and reared altars to heathen idols; that the mightiest ruler on earth had failed in ruling his own spirit. Solomon went down to death a repentant man; but his repentance and tears could not efface from the Mount of Offense the signs of his miserable departure from God. Ruined walls and broken pillars bore silent witness for a thousand years to the apostasy of the greatest king that ever sat upon an earthly throne. . . .

“It was this prophecy of impending ruin (see 1 Kings 11:11) that had awakened the apostate king as from a dream, and had led him to repent, and to seek to stay, so far as possible, the terrible tide of evil that during the later years of his reign had been rising high and still higher. But at the time of his repentance, only a few years of life remained to him, and he could not hope to avert the consequences of long years of wrongdoing. His course of evil had set in operation influences that afterward he could never fully control.

“Especially was this the case in the training of the children born to him through marriage with idolatrous women. Rehoboam, the son whom Solomon chose to be his successor, had received from his mother, an Ammonitess, a stamp of character that led him to look upon sin as desirable. At times he endeavored to serve God, and was granted a measure of prosperity; but he was not steadfast, and at last he yielded to the influences for evil that had surrounded him from infancy.” Seventh-day Adventist Bible Commentary, vol. 2, 1032, 1033. [Emphasis supplied.]

Idolatry Today

Are you teaching your children to erect monuments of a holy character? If you have begun wrong, take courage.

“To parents who have begun their training wrong, I would say, Do not despair. You need to be soundly converted to God. . . . It is of the highest importance that you bring the attributes of Christ into your own life and character, and educate and train your children with persevering effort to be obedient to the commandments of God. A ‘Thus saith the Lord’ should guide you in all your plans of education.” Child Guidance, 69.

Provide for your children a training that will help them erect the monument of a holy character. It will stand throughout eternity!

Inspiration – Transformation Through Faith and Obedience

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The teaching of Christ in the gospel is in perfect harmony with the teaching of Christ through the prophets in the Old Testament. The prophets spoke through the messengers of Christ in the Old Testament as much as the apostles voiced His messages in the New Testament, and there is no contradiction between their teachings. But Satan has ever worked and is still working with all deceivableness of unrighteousness to make the word of God of none effect. He seeks to make mysterious that which is simple and plain. He has had long experience in this work. He knows the character of God, and through his subtlety he has captivated the world. It was through making the word of God of none effect that sin was brought into the world. Adam believed the falsehood of Satan, and through his misrepresentation of the character of God, Adam’s life was changed and marred. He disobeyed the commandment of God, and did the very thing the Lord told him not to do. Through disobedience Adam fell; but had he endured the test, and been loyal to God, the floodgates of woe would not have been opened upon our world.

Through belief in Satan’s misrepresentation of God, man’s character and destiny were changed, but if men will believe in the word of God, they will be transformed in mind and character, and fitted for eternal life. To believe that “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16), will change the heart, and reproduce in man the image of God.

As many are today, so (before his conversion) Paul was very confident in an hereditary piety; but his confidence was founded on falsehood. It was faith out of Christ, for he trusted in forms and ceremonies. His zeal for the law was disconnected from Christ and was valueless. His boast was that he was blameless in his performance of the deeds of the law; but the Christ who made the law of any value he refused. He was confident that he was right. He says: “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them” (Acts 26:9, 10). For a time Paul did a very cruel work, thinking that he was doing God service; for he says, “I did it ignorantly in unbelief” (1 Timothy 1:13). But his sincerity did not justify his work, or make error truth.

Faith is the medium through which truth or error finds a lodging place in the mind. It is by the same act of mind that truth or error is received, but it makes a decided difference whether we believe the word of God or the sayings of men. When Christ revealed Himself to Paul, and he was convinced that he was persecuting Jesus in the person of His saints, he accepted the truth as it is in Jesus. A transforming power was manifested on mind and character, and he became a new man in Christ Jesus. He received the truth so fully that neither earth nor hell could shake his faith.

There are many who cry, “Believe, only believe.” Ask them what you are to believe. Are you to believe the lies forged by Satan against God’s holy, just, and good law? God does not use His great and precious grace to make of none effect His law, but to establish His law. What is the decision of Paul? He says: “What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law. … For I was alive without the law once: but when the commandment came, sin revived, and [the commandment then ended?—No.] I [Paul] died. … Wherefore the law is [standing directly in the way of my having liberty and peace?—No.] holy, and the commandment holy, and just, and good” (Romans 7:7–12).

The Law Cannot Pardon

Paul learned that there was no power in the law to pardon the transgressor of law. “By the deeds of the law there shall no flesh be justified” (Romans 3:20). “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: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:3, 4).

The Lord saw our fallen condition; He saw our need of grace, and because He loved our souls, He has given us grace and peace. Grace means favor to one who is undeserving, to one who is lost. The fact that we are sinners, instead of shutting us away from the mercy and love of God, makes the exercise of His love to us a positive necessity in order that we may be saved. Christ says, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain” (John 15:16).

When Adam fell, provision was made for his restoration. In due time Jesus, the Prince of life, came to our world to enter into controversy with the powers of darkness. In this world Satan had an opportunity to exhibit the result of the working out of his principles of freedom from all law, and Christ, by His unswerving obedience to His Father’s commandments, made manifest the result of practicing the principles of righteousness. In accordance with his principles of evil, Satan harassed the Son of God with fierce temptations, and finally brought Him to the judgment hall, that He might be condemned to death without cause. The confederacy of evil moved upon the hearts of men to work out the principles of evil. Christ and Barabbas were presented before the multitude. Barabbas was a notable robber and murderer; Christ was the Son of God. Pilate looked upon the two, and thought there would be no hesitation in the choice of Jesus. The marks of nobility, intelligence, and purity were plainly revealed in His countenance, in marked contrast to the coarse features of Barabbas. He asked, “Whether of the twain will ye that I release unto you? (Matthew 27:21). And the hoarse cry of the infuriated mob was heard, calling, “Barabbas.” “Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified” (Matthew 27:22, 23).

Satan Defeated by Christ’s Death

In this choice the principles of Satan were made manifest; and the hosts of heaven, and all the worlds that God had created, judged that Satan was an accuser of the brethren, a liar, and a murderer. In heaven and among the unfallen worlds the question of Satan’s deceiving power, of his malignant principles, was settled, and the perfect purity and holiness of Christ, who was bearing the test and trial in behalf of fallen man, was forever proved. Through the development of Satan’s character and principles, he was forever uprooted from the affection of the unfallen worlds, and the controversy concerning his claims and the claims of Christ was forever settled in heaven. The righteousness manifested in the character of Christ was forever to be the anchor, the saving hope, of the world. Every soul who chooses Christ can say with faith, “The Lord my righteousness.”

Christ was “despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed” (Isaiah 53:3–5).

The grace of Christ and the law of God are inseparable. In Jesus mercy and truth are met together, righteousness and peace have kissed each other. In His life and character He not only reveals the character of God, but the possibility of man. He was the representative of God and the exemplar of humanity. He presented to the world what humanity might become when united by faith with divinity. The only-begotten Son of God took upon Him the nature of man, and established His cross between earth and heaven. Through the cross, man was drawn to God, and God to man. Justice moved from its high and awful position, and the heavenly hosts, the armies of holiness, drew near to the cross, bowing with reverence; for at the cross justice was satisfied. Through the cross the sinner was drawn from the stronghold of sin, from the confederacy of evil, and at every approach to the cross his heart relents and in penitence he cries, “It was my sins that crucified the Son of God.” At the cross he leaves his sins, and through the grace of Christ his character is transformed. The Redeemer raises the sinner from the dust, and places him under the guidance of the Holy Spirit. As the sinner looks upon the Redeemer, he finds hope, assurance, and joy. Faith takes hold of Christ in love. Faith works by love, and purifies the soul.

Selected Messages, Book 1, 345–349.

Bible Study Guides – Love: The Essence of Righteousness

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October 19, 2014 – October 25, 2014

Key Text

“God is love.” I John 4:16.

Study Help: Steps to Christ, 23–36.

Introduction

“Righteousness is love, and love is the light and the life of God. The righteousness of God is embodied in Christ. We receive righteousness by receiving Him.” Thoughts from the Mount of Blessing, 18.

1 THE GREAT COMMANDMENT

  • In the Christian life, what vital significance does love have in relation to the law of God? Matthew 22:36–40.

Note: “Obedience is not a mere outward compliance, but the service of love. The law of God is an expression of His very nature; it is an embodiment of the great principle of love, and hence is the foundation of His government in heaven and earth. If our hearts are renewed in the likeness of God, if the divine love is implanted in the soul, will not the law of God be carried out in the life?” Steps to Christ, 60.

  • How does the apostle John summarize God’s character—and how does His character relate to righteousness? I John 4:16; Psalm 11:7.

Note: “Righteousness is holiness, likeness to God, and ‘God is love’ (I John 4:16). It is conformity to the law of God, for ‘all Thy commandments are righteousness’ (Psalm 119:172), and ‘love is the fulfilling of the law’ (Romans 13:10). Righteousness is love, and love is the light and the life of God. The righteousness of God is embodied in Christ. We receive righteousness by receiving Him.” Thoughts from the Mount of Blessing, 18.

2 OUTWARD COMPLIANCE OR HEARTFELT OBEDIENCE?

  • What kind of service does the Lord desire? Deuteronomy 6:5; Joshua 24:15.

Note: “The exercise of force is contrary to the principles of God’s government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority. Only by love is love awakened. To know God is to love Him; His character must be manifested in contrast to the character of Satan. This work only one Being in all the universe could do. Only He who knew the height and depth of the love of God could make it known. Upon the world’s dark night the Sun of Righteousness must rise, ‘with healing in His wings’ (Malachi 4:2).” The Desire of Ages, 22.

“It is not the fear of punishment, or the hope of everlasting reward, that leads the disciples of Christ to follow Him. They behold the Saviour’s matchless love, revealed throughout His pilgrimage on earth, from the manger of Bethlehem to Calvary’s cross, and the sight of Him attracts, it softens and subdues the soul. Love awakens in the heart of the beholders. They hear His voice, and they follow Him.” Ibid., 480.

  • In contrast to a willing, joyful obedience from the heart, what kind of obedience are some professed Christians rendering to God? Deuteronomy 28:45–47; I John 5:3.

Note: “Christ died on the cross to draw all to Him, and He would have us joyful in that joy which He alone can give, the joy of obedience.” Sermons and Talks, vol. 1, 217.

“The man who attempts to keep the commandments of God from a sense of obligation merely—because he is required to do so—will never enter into the joy of obedience. He does not obey. When the requirements of God are accounted a burden because they cut across human inclination, we may know that the life is not a Christian life. True obedience is the outworking of a principle within. It springs from the love of righteousness, the love of the law of God. The essence of all righteousness is loyalty to our Redeemer. This will lead us to do right because it is right—because right doing is pleasing to God.” Christ’s Object Lessons, 97, 98.

3 IDENTIFYING TRUE LOVE

  • What will be seen in the life of those who genuinely love God? I John 3:10; 4:20, 21.

Note: “Love is the basis of godliness. Whatever the profession, no man has pure love to God unless he has unselfish love for his brother. But we can never come into possession of this spirit by trying to love others. What is needed is the love of Christ in the heart. When self is merged in Christ, love springs forth spontaneously. The completeness of Christian character is attained when the impulse to help and bless others springs constantly from within—when the sunshine of heaven fills the heart and is revealed in the countenance.” [Emphasis author’s.] Christ’s Object Lessons, 384.

  • Describe some of the characteristics manifested by true love. I Corinthians 13:4–7.

Note: “True love is not a strong, fiery, impetuous passion. On the contrary, it is calm and deep in its nature. It looks beyond mere externals and is attracted by qualities alone. It is wise and discriminating, and its devotion is real and abiding. God tests and proves us by the common occurrences of life. It is the little things which reveal the chapters of the heart. It is the little attentions, the numerous small incidents and simple courtesies of life, that make up the sum of life’s happiness; and it is the neglect of kindly, encouraging, affectionate words, and the little courtesies of life, which helps compose the sum of life’s wretchedness. It will be found at last that the denial of self for the good and happiness of those around us constitutes a large share of the life record in heaven. And the fact will also be revealed that the care of self, irrespective of the good and happiness of others, is not beneath the notice of our heavenly Father. …

“Love cannot live without action, and every act increases, strengthens, and extends it. Love will gain the victory when argument and authority are powerless. Love works not for profit nor reward; yet God has ordained that great gain shall be the certain result of every labor of love. It is diffusive in its nature and quiet in its operation, yet strong and mighty in its purpose to overcome great evils. It is melting and transforming in its influence, and will take hold of the lives of the sinful and affect their hearts when every other means has proved unsuccessful.” Testimonies, vol. 2, 133–135.

4 LIVING THE LAW OF LOVE

  • In light of the self-sacrifice of Christ for us, what law or principle will be at the heart of the Christian life? II Corinthians 5:14, 15; I Corinthians 13:5.

Note: “When the Spirit of God, with its marvelous awakening power, touches the soul, it abases human pride. Worldly pleasure and position and power are seen to be worthless. ‘Imaginations, and every high thing that exalteth itself against the knowledge of God’ are cast down; every thought is brought into captivity ‘to the obedience of Christ’ (II Corinthians 10:5). Then humility and self-sacrificing love, so little valued among men, are exalted as alone of worth.” The Desire of Ages, 135.

“In the light from Calvary it will be seen that the law of self-renouncing love is the law of life for earth and heaven; that the love which ‘seeketh not her own’ has its source in the heart of God; and that in the meek and lowly One is manifested the character of Him who dwelleth in the light which no man can approach unto.” Ibid., 20.

  • In order to live a life of self-sacrificing love, what is required of us on a daily basis? Luke 9:23.

Note: “Every soul that accepts Jesus as his personal Saviour will pant for the privilege of serving God and will eagerly seize the opportunity to signalize his gratitude by devoting his abilities to God’s service. He will long to show his love for Jesus and for His purchased possession. He will covet toil, hardship, sacrifice. He will think it a privilege to deny self, lift the cross, and follow in Christ’s footsteps, thus showing his loyalty and love.” Testimonies to Ministers and Gospel Workers, 394.

“Self-denial and the cross are our portion. Will we accept it? None of us need expect that when the last great trials come upon us a self-sacrificing, patriotic spirit will be developed in a moment because needed. No, indeed, this spirit must be blended with our daily experience, and infused into the minds and hearts of our children, both by precept and example. Mothers in Israel may not be warriors themselves, but they may raise up warriors who shall gird on the whole armor and fight manfully the battles of the Lord.” Testimonies, vol. 5, 135.

5 THE SIGN OF TRUE DISCIPLESHIP

  • What is the sign of true discipleship? John 8:31; 14:15.

Note: “Obedience—the service and allegiance of love—is the true sign of discipleship. … Instead of releasing man from obedience, it is faith, and faith only, that makes us partakers of the grace of Christ, which enables us to render obedience.” Steps to Christ, 60, 61.

  • What does true obedience mean, and from where does it spring? Romans 5:5; 13:10.

Note: “In the heart renewed by divine grace, love is the principle of action. It modifies the character, governs the impulses, controls the passions, subdues enmity, and ennobles the affections. This love, cherished in the soul, sweetens the life and sheds a refining influence on all around.” Steps to Christ, 59.

“All true obedience comes from the heart. It was heart work with Christ. And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses. The will, refined and sanctified, will find its highest delight in doing His service. When we know God as it is our privilege to know Him, our life will be a life of continual obedience. Through an appreciation of the character of Christ, through communion with God, sin will become hateful to us.” The Desire of Ages, 668.

PERSONAL REVIEW QUESTIONS

1 What key element in God’s law does Jesus present to us in Matthew 22?

2 Explain the difference between outward compliance and true obedience.

3 When will the development of our Christian character be complete?

4 Describe the attitude towards service in those who have accepted Christ.

5 How closely will Christ be identified in the obedience of His followers?

Copyright © 2013 Reformation Herald Publishing Association, 5240 Hollins Road, Roanoke, Virginia. Reprinted by permission.

The Christian’s Hope

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My hope is built on nothing less
Than Jesus’ blood and righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name.

When darkness veils His lovely face,
I rest on His unchanging grace;
In every high and stormy gale,
My anchor holds within the veil.

His oath, His covenant, His blood
Support me in the whelming flood;
When all around my soul gives way,
He then is all my hope and stay.

When He shall come with trumpet sound,
Oh, may I then in Him be found;
Dressed in His righteousness alone,
Faultless to stand before the throne.

Refrain:
On Christ, the solid Rock, I stand;
All other ground is sinking sand,
All other ground is sinking sand.

(Words by Edward Mote)

“For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life.” John 3:16 NIV.

This is likely the most well-known verse in the entire Bible, and well it should be. This one verse sums up the entire theme of the Bible. Yet, often it is quickly read or quoted without deep thought as to its meaning or intent. In this brief, succinct text is the powerful message and comprehensive sketch of the marvelous and beautiful covenant that God the Father made with His Son “from the foundation of the world.” Revelation 13:8 KJV.

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme—man’s uplifting—the power of God, ‘which giveth us the victory through our Lord Jesus Christ’ (I Corinthians 15:57).

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.” Education, 125, 126. An understanding of this theme opens God’s treasure house.

Let’s add another thought. “There is but little benefit derived from a hasty reading of the Scriptures. One may read the whole Bible through and yet fail to see its beauty or comprehend its deep and hidden meaning. One passage studied until its significance is clear to the mind and its relation to the plan of salvation is evident, is of more value than the perusal of many chapters with no definite purpose in view and no positive instruction gained.” Steps to Christ, 90. Every book, every chapter, every passage of the Bible needs to be understood in light of the plan of salvation.

Hebrews 2:1–3 gives us a wonderful exhortation: “For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it. For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just reward, how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard.”

But what necessitated this new covenant, this plan of salvation or redemption? We find the answer in the very beginning of the Bible where we read that after the creation of the world, after explicit, loving instruction from the Creator Himself, and His holy angels, man chose to distrust and disobey the voice of his Creator, his rightful Sovereign. Man deliberately chose to become a traitor to the kingdom and government of his divine King.

His disobedience left man in a terrible situation. “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings. And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. Then the Lord God called to the man and said to him, ‘Where are you?’ He said, ‘I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself.’ And He said, ‘Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat?’ The man said, ‘The woman whom You gave to be with me, she gave me of the tree, and I ate.’ Then the Lord God said to the woman, ‘What is this you have done?’ And the woman said, ‘The serpent deceived me, and I ate.’ ” Genesis 3:7–13.

The immediate results of choosing to distrust and disobey the Sovereign Creator of the universe was that they found themselves naked, physically. Their robe of light was gone. To cover up their nakedness they sewed fig leaves together. From the perfect comfort and ease of a robe of light (nothing binding, poking, scratching, restricting) to wearing leaves sewn together! What a contrast. But even worse, they experienced a nakedness of soul! They felt a sense of guilt and sin.1

They experienced, for the first time, fear, the need to hide, terror, and dread of the future. And blame came into the picture. Where there had been perfect love, peace, joy, trust, thoughtfulness of the other, instead there was now protection of self at the expense of the other. Most remarkably, God Himself was blamed. With all these things came the inevitable result–separation: separation in the relationship between Adam and Eve, and even more dire, separation between man and His God, the Life-giver; resulting in the consequence of eternal death. Romans 6:23. Terrible, terrible consequences for one “little” sin. Just remember, God sees not as we see, and we need to see things as He sees them. This was not one “little” sin, as is abundantly clear from the serious results, and from what was necessary to correct the situation.

God was not content to leave man to the terrible consequences of this conscious choice. No. Praise His wonderful mercy, grace, and love.

God gave His one and only Son, that whoever believes in Him may not die [the second, eternal death], but have eternal life (John 3:16). Remarkably, when the Lord God visited Adam and Eve in the evening of that fateful day, His immediate response to them was one of tender mercy; in spite of the fact that laid open before His eyes were the scenes of what it would cost Himself, the angelic host, the entire universe to atone for the sin just committed. When first God saw the guilty pair, after gaining from them an account of their sin, He imparted to them hope through a promise; He gave them His covenant. This promise, this covenant, is found in Genesis 3:15, which reads, “And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise Him on the heel.” Who is speaking, and to whom? Who are the parties involved and what happens to them? What does it mean?

If we go back one verse we find that God is speaking (in the presence of Adam and Eve) to the serpent, also known as the devil and Satan.2 God says to Satan that enmity (extreme hatred) would exist between himself and the woman, meaning between Satan and God’s true followers. God continues by saying between your seed (that is, Satan’s followers) and her Seed, singular Seed. Turning to Galatians 3:16, we find clearly stated in the Bible just who this singular, this one Seed, is: “Now the promises were spoken to Abraham and to his Seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your Seed,’ that is, Christ.” So when God says, “I will put enmity between you and the woman, and between your seed and her Seed,” that Seed, singular, is speaking of Christ. God continues, clarifying what this means. He says, “He shall bruise you on the head, and you shall bruise Him on the heel.” God says, “He,” [that is, Christ], that Seed, “shall bruise your head.” Other translations use the word “crush.” Christ would “crush” the serpent’s head. We well know that when a head is crushed, death is the sure result. In some way, in the future, Christ would do something that would bring the sure result of death to Satan. Then God continues by saying that Satan would bruise His (Christ’s) heel.

Of course we know that in sacrificing His life upon Calvary, both of these conditions were met. Christ, by His death assured the final end of Satan. He would eventually crush his head. And in causing wicked men to crucify Christ, Satan did indeed bruise Christ’s heel. This wound, this death that looked so final, was simply a temporary wound. Christ was raised to victory and triumph over Satan, over death (eternal consequences for sin), over his power upon any who would choose to “believe on Him.” What a promise. What a merciful, loving God that would give this beacon of hope to the very ones that necessitated the tremendous sacrifice that He would have to make to give them this hope.

This was not an easy thing for the Father, or His Son. “Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—‘the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race.” Patriarchs and Prophets, 63. Oh, no. This was not an easy thing.

Why was it so very difficult for the Father to “yield up His Son to die for the guilty race?” Let’s consider two quotes from that beautiful book, The Desire of Ages. The first is found on page 131, and the second, page 49. After reading the first part of both quotes, please note particularly the last phrase of each, and then meditate on the true meaning of that phrase. “Never can the cost of our redemption be realized until the redeemed shall stand with the Redeemer before the throne of God. Then as the glories of the eternal home burst upon our enraptured senses we shall remember that Jesus left all this for us, that He not only became an exile from the heavenly courts, but for us took the risk of failure and eternal loss.”

“Satan in heaven had hated Christ for His position in the courts of God. He hated Him the more when he himself was dethroned. He hated Him who pledged Himself to redeem a race of sinners. Yet into the world where Satan claimed dominion God permitted His Son to come, a helpless babe, subject to the weakness of humanity. He permitted Him to meet life’s peril in common with every human soul, to fight the battle as every child of humanity must fight it, at the risk of failure and eternal loss.”

Do you really comprehend it? For us He took the risk of failure. When you and I fail, we have a Saviour. We have a contingency plan. We have a way out. But Jesus, if Jesus had failed, that was it. There was no contingency plan for Him; no way out; no other option; no Plan B. And as if that isn’t enough, the last part of that phrase says, it would have been eternal loss. Never again would He have seen His Father. Never again would He have experienced the joys, the bliss, the perfection, the beauty of heaven or the worship and adoration of the heavenly hosts. For Him, the loss would have been final and eternal. Is it any wonder that it was a “struggle, even with the King of the universe, to yield up His Son to die for the guilty race”?

This is the covenant God and His Son Jesus made on our behalf. This is the incomprehensible plan of salvation provided on our behalf. “God was to be manifest in Christ, ‘reconciling the world unto Himself’ (II Corinthians 5:19). Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God’ (I John 3:2).” Patriarchs and Prophets, 63, 64.

We have covered who made this covenant (God the Father and His Son, Jesus), when it was made (before the foundations of the earth) and to whom it was given and when, (Adam and Eve immediately after their sin). Now let us look at the conditions necessary to make this plan a reality, and what it cost God the Father, Jesus, the angelic host, and in fact the entire universe.3

As you read this list, please deeply contemplate the meaning of each.

  1. Christ would take upon Himself the guilt and shame of sin.
  2. It would separate God the Father and His Son.
  3. Christ would reach the depths of misery to rescue the human race.
  4. Man’s salvation cost their (the heavenly angels) Loved Commander unutterable woe.
  5. Jesus must leave heaven and come in contact with the degradation of earth.
  6. Jesus had to endure sorrow, shame, and death.
  7. Jesus would stand between the sinner and the penalty of sin.
  8. He did this even though few would receive Him as the Son of God.
  9. Jesus would leave His high position as the Majesty of heaven (humble Himself).
  10. Jesus would by His own experience know the sorrows and temptations of man.
  11. He would endure every insult and torture Satan could inspire.
  12. He must die the cruelest of deaths.
  13. Jesus must pass long hours of agony so terrible angels could not watch.
  14. Not only could the angels not watch, they were forbidden to interfere.
  15. He had to endure anguish of soul.
  16. He died from a broken heart.
  17. Jesus took the part of the sinner, lifted up on the cross.
  18. Jesus bore the weight of the sins of the whole world.
  19. Jesus took human nature on Himself.
  20. This plan involved all heaven. (Think, for example, of the change in the lives of the holy angels who now minister to those degraded and in every way inferior to themselves. Have you ever thought of what their lives were like before sin—what consumed their time?)

If Jesus were successful with carrying out this first part:

  1. He would redeem fallen man from the law and bring him again into harmony with heaven.
  2. God would take away our sin.
  3. `Christ would by His death ransom many.
  4. He would destroy Satan who had the power of death.
  5. Jesus would recover the kingdom that man had lost by sin.
  6. He would provide a way for the redeemed to inherit the kingdom and dwell therein forever.
  7. He would provide the means to blot out sin and sinners forever.
  8. The kingdom of glory, interrupted at the entrance of sin, would be restored at the eradication of Satan, of sin and of those who refuse to separate from sin.

If Jesus were not successful with carrying out this first part, the result would be eternal loss.

Lest we forget ourselves and think that Jesus’ death on the cross is all that is required, let’s think again of the tremendous price our salvation cost our God and our Saviour, Jesus Christ. Oh, how could we ever think we can do despite to His laws and love? Or even simply turn away? Though we in no way had anything to do with making this covenant, or in carrying out the requirements to make possible our salvation, we must realize that we do have a response to make, a response of devoted love.

The Bible tells us, “If you love Me …” John 14:15, and then states what we will do. Even using earthly standards, what an ungrateful wretch anyone would be if, ransomed at great cost from a kidnapping, they spat in the face of, slapped, or simply walked away from the one providing the ransom. With the kind of cost we have just outlined that God and Jesus paid for our ransom, is there any request or requirement on the part of God that could be considered too high for what They have done? No, no, a thousand times no.

Furthermore, we must remember that what is required is not based on “works.” Paul addresses this when he says, “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” (Ephesians 2:8–10 KJV). What is required must be based on, and flow out of, a response of love for the great sacrifice that was made on our behalf. The response is one of total devotion to the One who made the ultimate sacrifice for you and for me.

Yet, what God asks of us is not difficult or unreasonable. He only asks two things. These two things are very simply outlined in two succinct and straightforward texts. First, I John 1:9 KJV tells us, “If we confess our sins.” Notice the word of condition here. If, a little two letter word, but full of import. If we confess, and only if we confess, “He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” What a promise. He is not only faithful to forgive us, but He, because of His great sacrifice is also “just” in forgiving us, and He will cleanse us from all unrighteousness.

Now to the second requirement, the second principle that God requires of us. (Just remember, God will not ask us to do anything that He will not give us the power to do.) Matthew 5:48 NIV: “Be perfect, therefore, as your heavenly Father is perfect.” Well, that is quite a statement. It not only says what to be, (perfect), but it even specifies how perfect, “as your heavenly Father is perfect.”

Lest you doubt, thinking this is an isolated text, here are a few of many others. I John 2:1: “My little children, I am writing these things to you so that you may not sin.” I John 3:3: “And everyone who has this hope fixed on Him purifies himself, just as He is pure.” I John 3:6–9: “No one who abides in Him sins; no one who sins has seen Him or knows Him. Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, that He might destroy the works of the devil. No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.”

“If you love Me.” Friend, do you love your Redeemer? He says, “If you love Me, you will keep My commandments.” John 14:15.

Paul says the same thing. “In view of your participation in the gospel [the plan of redemption, the covenant] from the first day until now. For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.” Philippians 1:5, 6. This is a very clear teaching in the word of God. Jesus died that we might have the power to overcome Satan and sin.

Our God is a God of such love as words cannot even express. His heart of infinite love yearns over His wayward children. Consider these words of yearning: “Therefore you, O son of man, say to the house of Israel: ‘Thus you say, “If our transgressions and our sins lie upon us, and we pine away in them, how can we then live?” ’ Say to them: ‘As I live,’ says the Lord God, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel’ (Ezekiel 33:10, 11 NKJV)?” It is this heart of infinite love that conceived, implemented and carried out the conditions for our salvation.

To our God and His Son, this plan, this covenant was of such importance, He desired us to know and understand it to such a degree that it is the central theme throughout His entire Word as we read in the quote at the beginning from Education, 126.

Each individual on this earth is unique. Each processes thought differently. Different things spark our understanding. God understands our minds better than we ever could. And He so desires each and every one to be able to grasp the knowledge of the covenant that He gave it many names. Let’s explore some of the various names for this covenant.

The various names for the covenant will be in italics. Of course there are endless numbers of texts that refer to this covenant. Remember this covenant is the one great theme of the entire Bible so we can’t possibly list them all here. This list is intended to heighten the knowledge and awareness of this wonderful plan, and picture a number of the different titles or phrases by which it is known such that in your own personal studies they boldly stand out as you study.

Psalm 111:9 NKJV ­– “He has sent redemption to His people; He has commanded His covenant forever: Holy and awesome is His name.”

Psalm 103:17, 18 NKJV – “But the mercy of the Lord is from everlasting to everlasting on those who fear Him, and His righteousness to children’s children, to such as keep His covenant, and to those who remember His commandments to do them.”

Psalm 25:10 NKJV – “All the paths of the Lord are mercy and truth, to such as keep His covenant and His testimonies.”

Ezekiel 37:26 NKJV – “Moreover I will make a covenant of peace with them, and it shall be an everlasting covenant with them; I will establish them and multiply them, and I will set My sanctuary in their midst forevermore.”

Ephesians 3:8–11 NKJV – “To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, according to the eternal purpose which He accomplished in Christ Jesus our Lord.”

Hebrews 9:12 NKJV – “Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.”

Hebrews 9:15 NKJV – “And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.”

Revelation 14:6 NKJV – “Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people.”

Romans 1:16 NKJV – “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.”

Colossians 1:6 NKJV – “Which has come to you, as it has also in all the world, and is bringing forth fruit, as it is also among you since the day you heard and knew the grace of God in truth.”

Colossians 1:13, 14 NKJV – “He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, in whom we have redemption through His blood, the forgiveness of sins.”

The Signs of the Times, June 21, 1899 – “The blood of the cross sealed the irrevocable covenant which ensures to our Redeemer the heathen for His inheritance, and the uttermost parts of the earth for His possession.”

The Signs of the Times, August 24, 1891 – “The terms of this oneness between God and man in the great covenant of redemption were arranged with Christ from all eternity. The covenant of grace was revealed to the patriarchs. The covenant made with Abraham [or Abrahamic Covenant] four hundred and thirty years before the law was spoken on Sinai was a covenant confirmed by God in Christ, the very same gospel which is preached to us. ‘The Scripture, foreseeing that God would justify the heathen through faith preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. …’ (Galatians 3:8). The covenant of grace is not a new truth, for it existed in the mind of God from all eternity. This is why it is called the everlasting covenant. The plan of redemption was not conceived after the fall of man to cure the dreadful evil; the apostle Paul speaks of the gospel, the preaching of Jesus Christ, as ‘the revelation of the mystery, which hath been kept in silence through times eternal, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith’(Romans 25, 26 RV).”

Exodus 19:5 NKJV – “Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine.”

In summary, “ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life’ (John 3:16). Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.” Patriarchs and Prophets, 63, 64.

Anything other than this new covenant is simply sinking sand. The new covenant is our only true foundation, or solid rock in this time of storm. It is my hope and prayer that each one will do more than just “wonder and adore” but freely, ardently give your heart to our merciful, gracious, long-suffering Saviour, and through the power of His new covenant, fulfill His command, “If you love Me, keep My commandments.”

1 See Patriarchs and Prophets, 57, for a more complete narration of the consequences of their fall.

2 See Revelation 12:9; 20:2; II Corinthians 11:3

3 Patriarchs and Prophets, 63–70, for deeper study.

[All emphasis supplied.]

(Unless appearing in quoted references or otherwise identified, Bible texts are from the New American Standard Bible.)

Brenda Douay is a staff member at Steps to Life. She may be contacted by email at: brendadouay@stepstolife.org.

Bible Study Guides – Taking Hold of the Righteousness of Christ

by

November 22, 2014 – November 28, 2014

Key Text

“Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil.” Proverbs 4:25–27.

Study Help: Steps to Christ, 77–83.

Introduction

“Christ dwelling in our hearts by faith means the contemplation of Christ, beholding Christ, ever cherishing the dear Saviour as our very best and honored Friend, so that we would not in any action grieve and offend Him.” Testimonies to Ministers and Gospel Workers, 387.

1 OUR GREAT NEED TODAY

  • What is desperately needed in our experience today? Matthew 5:3–11; II Peter 1:5–11.

Note: “There is need today of such a revival of true heart religion as was experienced by ancient Israel. Repentance is the first step that must be taken by all who would return to God. No one can do this work for another. We must individually humble our souls before God and put away our idols. When we have done all that we can do, the Lord will manifest to us His salvation.” Conflict and Courage, 145.

  • How do we experience revival? Acts 3:19; Matthew 8:5–13.

Note: “We must rely wholly upon Christ. It will do you no good merely to talk of the righteousness of Christ; you must appropriate it by living faith. You should cultivate faith until faith is the language of your soul. May God help us to walk in the light as He is in the light.” The Review and Herald, July 2, 1889.

2 FAITH IS ACTION

  • What does it mean to appropriate the righteousness of Christ? II Corinthians 5:21.

Note: “In order to meet the requirements of the law, our faith must grasp the righteousness of Christ, accepting it as our righteousness. Through union with Christ, through acceptance of His righteousness by faith, we may be qualified to work the works of God, to be colaborers with Christ.” Selected Messages, Book 1, 374.

“The only safeguard against evil is the indwelling of Christ in the heart through faith in His righteousness. It is because selfishness exists in our hearts that temptation has power over us. But when we behold the great love of God, selfishness appears to us in its hideous and repulsive character, and we desire to have it expelled from the soul. As the Holy Spirit glorifies Christ, our hearts are softened and subdued, the temptation loses its power, and the grace of Christ transforms the character.” Thoughts from the Mount of Blessing, 118.

  • How is appropriation different from presumption? James 2:19, 20.

Note: “Many concede that Jesus Christ is the Saviour of the world, but at the same time they hold themselves away from Him, and fail to repent of their sins, fail to accept of Jesus as their personal Saviour. Their faith is simply the assent of the mind and judgment to the truth; but the truth is not brought into the heart, that it might sanctify the soul and transform the character.” Selected Messages, Book 1, 389, 390.

“If you would stand through the time of trouble, you must know Christ, and appropriate the gift of His righteousness, which He imputes to the repentant sinner.” The Review and Herald, November 22, 1892.

“We must rely wholly upon Christ. It will do you no good merely to talk of the righteousness of Christ; you must appropriate it by living faith. You should cultivate faith until faith is the language of your soul.” Ibid., July 2, 1889.

“Genuine faith appropriates the righteousness of Christ, and the sinner is made an overcomer with Christ; for he is made a partaker of the divine nature, and thus divinity and humanity are combined.” Selected Messages, Book 1, 363, 364.

3 FAITH MUST GRASP THE RIGHTEOUSNESS OF CHRIST

  • How are changes produced in our life? II Corinthians 10:5.

Note: “In order to be candidates for heaven we must meet the requirement of the law: ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself’ (Luke 10:27). We can do this only as we grasp by faith the righteousness of Christ. By beholding Jesus we receive a living, expanding principle in the heart, and the Holy Spirit carries on the work, and the believer advances from grace to grace, from strength to strength, from character to character. He conforms to the image of Christ, until in spiritual growth he attains unto the measure of the full stature in Christ Jesus. Thus Christ makes an end of the curse of sin, and sets the believing soul free from its action and effect.” Selected Messages, Book 1, 395.

“By dwelling upon the love of God and our Saviour, by contemplating the perfection of the divine character and claiming the righteousness of Christ as ours by faith, we are to be transformed into the same image.” Testimonies, vol. 5, 744.

“Christ dwelling in our hearts by faith means the contemplation of Christ, beholding Christ, ever cherishing the dear Saviour as our very best and honored Friend, so that we would not in any action grieve and offend Him.” Testimonies for Ministers and Gospel Workers, 387.

  • What is genuine faith? Hebrews 11:1.

Note: “The faith that is unto salvation is not a casual faith, it is not the mere consent of the intellect, it is belief rooted in the heart, that embraces Christ as a personal Saviour, assured that He can save unto the uttermost all that come unto God by Him. To believe that He will save others, but will not save you is not genuine faith; but when the soul lays hold upon Christ as the only hope of salvation, then genuine faith is manifested. This faith leads its possessor to place all the affections of the soul upon Christ; his understanding is under the control of the Holy Spirit, and his character is molded after the divine likeness.” Selected Messages, Book 1, 391.

4 MEDITATING ON THE PERFECTION OF CHRIST

  • What relationship is the result of faith that works by love? John 15:8. What actions result from faith? Hebrews 11:29–34; Proverbs 4:25–27; 16:3.

Note: “Can we conceive of a closer, more intimate relation to Christ than is set forth in the words: ‘I am the Vine, ye are the branches’? (John 15:5). The fibers of the branch are almost identical with those of the vine. The communication of life, strength, and fruitfulness from the trunk to the branches is unobstructed and constant. The root sends its nourishment through the branch. Such is the true believer’s relation to Christ. He abides in Christ and draws his nourishment from Him.

“This spiritual relation can be established only by the exercise of personal faith. This faith must express on our part supreme preference, perfect reliance, entire consecration. Our will must be wholly yielded to the divine will, our feelings, desires, interests, and honor identified with the prosperity of Christ’s kingdom and the honor of His cause, we constantly receiving grace from Him, and Christ accepting gratitude from us.” Testimonies, vol. 5, 229.

  • How are faith and love essential to one another? Galatians 5:6.

Note: “The only faith that will benefit us is that which embraces Him as a personal Saviour; which appropriates His merits to ourselves. Many hold faith as an opinion. Saving faith is a transaction by which those who receive Christ join themselves in covenant relation with God. Genuine faith is life. A living faith means an increase of vigor, a confiding trust, by which the soul becomes a conquering power.” The Desire of Ages, 347.

“And what is it to believe? It is to fully accept that Jesus Christ died as our sacrifice; that He became the curse for us, took our sins upon Himself, and imputed unto us His own righteousness. Therefore we claim this righteousness of Christ, we believe it, and it is our righteousness. He is our Saviour. He saves us because He said He would. Are we going to go into all the explanations as to how He can save us? Do we have the goodness in ourselves that will make us better and cleanse us from the spots and stains of sin, enabling us then to come to God? We simply cannot do it.” Faith and Works, 70.

5 SAVING FAITH IS A TRANSACTION

  • Explain our part in the plan of salvation. Matthew 7:7; Mark 9:24; Ephesians 2:8.

Note: “The soul temple is to be sacred, holy, pure, and undefiled. There must be a copartnership in which all the power is of God and all the glory belongs to God. The responsibility rests with us. We must receive in thoughts and in feelings, to give in expression. The law of the human and the divine action makes the receiver a laborer together with God. It brings man where he can, united with divinity, work the works of God. Humanity touches humanity. Divine power and the human agency combined will be a complete success, for Christ’s righteousness accomplishes everything. …

“If we do God’s will, we may accept large blessings as God’s free gift, but not because of any merit in us; this is of no value. Do the work of Christ, and you will honor God and come off more than conquerors through Him that has loved us and given His life for us, that we should have life and salvation in Jesus Christ.” Faith and Works, 26–28.

  • Can we expect the approval of God if we do not trust Him? Hebrews 11:6.

Note: “Satan is ready to steal away the blessed assurances of God. He desires to take every glimmer of hope and every ray of light from the soul; but you must not permit him to do this. Do not give ear to the tempter.” Steps to Christ, 53.

PERSONAL REVIEW QUESTIONS

1 Where does a clear understanding of the penalty of transgression of God’s law bring the wayward soul?

2 How do we appropriate the righteousness of Christ?

3 How is change produced in our life?

4 Review the roles of faith and love in Christian growth and maturity.

5 Describe how the process of faith works.

Copyright © 2013 Reformation Herald Publishing Association, 5240 Hollins Road, Roanoke, Virginia. Reprinted by permission.