Bible Study Guides – Appeals for Salvation

September 6, 2009 – September 12, 2009

Key Text

“Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” Ezekiel 33:11.

Study Help: Testimonies, vol. 7, 254–266; Ibid., vol. 9, 19–29.

Introduction

“It is in mercy and love that He [God] lifts the veil from the future, and reveals to men the results of a course of sin.” The Desire of Ages, 582.

1 What did God prophesy about Egypt—a superpower in ancient times? Ezekiel 29:3, 9, 10, 14, 15.

Note: “With unerring accuracy the Infinite One still keeps account with the nations. While His mercy is tendered, with calls to repentance, this account remains open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath begins. The account is closed. Divine patience ceases. Mercy no longer pleads in their behalf.” Prophets and Kings, 364.

2 How does the Bible depict the rise of Assyria? Ezekiel 31:3–9. How did its rulers grieve the Most High?

Note. “The rulers of Assyria, instead of using their unusual blessings for the benefit of mankind, became the scourge of many lands. Merciless, with no thought of God or their fellow men, they pursued the fixed policy of causing all nations to acknowledge the supremacy of the gods of Nineveh, whom they exalted above the Most High. God had sent Jonah to them with a message of warning, and for a season they humbled themselves before the Lord of hosts and sought forgiveness. But soon they turned again to idol worship and to the conquest of the world.” Prophets and Kings, 363.

3 How did the Lord warn Egypt through the fall of Assyria? Ezekiel 31:2, 10–18.

Note: “The pride of Assyria and its fall are to serve as an object lesson to the end of time. Of the nations of earth today who in arrogance and pride array themselves against Him, God inquires, ‘To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth.’ [Ezekiel 31] Verse 18.

“‘The Lord is good, a stronghold in the day of trouble; and He knoweth them that trust in Him. But with an overrunning flood He will make an utter end’ of all who endeavor to exalt themselves above the Most High. Nahum 1:7, 8.” Prophets and Kings, 366.

4 What should we learn from Zechariah’s brief summary of the punishment that came upon Assyria and Egypt? Zechariah 10:11.

Note: “This is true not only of the nations that arrayed themselves against God in ancient times, but also of nations today who fail of fulfilling the divine purpose. In the day of final awards, when the righteous Judge of all the earth shall ‘sift the nations’ (Isaiah 30:28), and those that have kept the truth shall be permitted to enter the City of God, heaven’s arches will ring with the triumphant songs of the redeemed.” Prophets and Kings, 366.

5 What is our responsibility as believers entrusted with the proclamation of the three angels’ messages? Ezekiel 33:1–6.

Note: “The responsibility of the watchmen of today is as much greater than in the days of the prophet as our light is clearer and our privileges and opportunities greater than theirs. It is the minister’s duty to warn every man, to teach every man, in all meekness and wisdom. He is not to conform to the practices of the world, but, as God’s servant, he must contend for the faith once delivered to the saints. …

“The end of all things is at hand. My brethren, ministers and laymen, I have been shown you must work in a different manner from what you have been in the habit of working. Pride, envy, self-importance, and unsanctified independence have marred your labors. When men permit themselves to be flattered and exalted by Satan, the Lord can do little for them or through them.” Testimonies, vol. 5, 16.

6 How are we accountable for our words and influence? Ezekiel 33:7.

Note: “The Lord is soon coming. The watchmen on the walls of Zion are called upon to awake to their God-given responsibilities. God calls for watchmen who, in the power of the Spirit, will give to the world the last warning message; who will proclaim the time of night. He calls for watchmen who will arouse men and women from their lethargy, lest they sleep the sleep of death.” Testimonies, vol. 8, 304.

“The day of woe, of wasting and destruction, is upon all who do unrighteousness. With special severity will the Lord’s hand fall upon the watchmen who have failed to place before the people in clear lines their obligation to Him who by creation and by redemption is their owner.” Ibid., vol. 8, 195.

7 How was Ezekiel’s commission similar to ours? Ezekiel 33:8, 9.

Note: “In a special sense Seventh-day Adventists have been set in the world as watchmen and light bearers. …

“The most solemn truths ever entrusted to mortals have been given us to proclaim to the world. The proclamation of these truths is to be our work. The world is to be warned, and God’s people are to be true to the trust committed to them. They are not to engage in speculation, neither are they to enter into business enterprises with unbelievers; for this would hinder them in their God-given work. …

“So far as his opportunities extend, everyone who has received the light of truth is under the same responsibility as was the prophet of Israel to whom came the word: [Ezekiel 33:7–9 quoted.]” Testimonies, vol. 9, 19, 20.

8 What should we realize about the character of God in relation to sin and to ourselves as sinners? Ezekiel 33:10, 11.

Note: “It is Satan’s special device to lead man into sin and then leave him there, helpless and hopeless, fearing to seek for pardon. But God invites, ‘Let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me.’ Isaiah 27:5. In Christ every provision has been made, every encouragement offered.” Prophets and Kings, 326.

“God does not desire the destruction of any. … Throughout the period of probationary time His Spirit is entreating men to accept the gift of life. It is only those who reject His pleading that will be left to perish. God has declared that sin must be destroyed as an evil ruinous to the universe. Those who cling to sin will perish in its destruction.” Christ’s Object Lessons, 123.

9 Name some principles of salvation given to Ezekiel that are vital to our understanding. Ezekiel 33:12–20.

Note: “The whole purpose in giving His Son for the sins of the world is that man may be saved, not in transgression and unrighteousness, but in forsaking sin, washing his robes of character, and making them white in the blood of the Lamb. He proposes to remove from man the offensive thing that He hates, but man must cooperate with God in the work. Sin must be given up, hated, and the righteousness of Christ must be accepted by faith. Thus will the divine co-operate with the human.” Testimonies, vol. 5, 631, 632.

10 How were the messages given in Ezekiel’s day vindicated, and how is this situation similar to ours today? Ezekiel 33:23–33.

Note: “There are persons who believe that they are right, when they are wrong. While claiming Christ as their Lord, and professedly doing great works in His name, they are workers of iniquity. …

“A mere profession of discipleship is of no value. The faith in Christ which saves the soul is not what it is represented to be by many. ‘Believe, believe,’ they say, ‘and you need not keep the law.’ But a belief that does not lead to obedience is presumption. The apostle John says, ‘He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him.’ I John 2:4. Let none cherish the idea that special providences or miraculous manifestations are to be the proof of the genuineness of their work or of the ideas they advocate. When persons will speak lightly of the word of God, and set their impressions, feelings, and exercises above the divine standard, we may know that they have no light in them.

“Obedience is the test of discipleship. It is the keeping of the commandments that proves the sincerity of our professions of love. When the doctrine we accept kills sin in the heart, purifies the soul from defilement, bears fruit unto holiness, we may know that it is the truth of God. When benevolence, kindness, tenderheartedness, sympathy, are manifest in our lives; when the joy of right doing is in our hearts; when we exalt Christ, and not self, we may know that our faith is of the right order.” Thoughts From the Mount of Blessing, 146, 147.

Additional Reading

“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22, 23.

“How little do we enter into sympathy with Christ on that which should be the strongest bond of union between us and Him—compassion for depraved, guilty, suffering souls, dead in trespasses and sins! The inhumanity of man toward man is our greatest sin. Many think that they are representing the justice of God while they wholly fail of representing His tenderness and His great love. Often the ones whom they meet with sternness and severity are under the stress of temptation. Satan is wrestling with these souls, and harsh, unsympathetic words discourage them and cause them to fall a prey to the tempter’s power.

“It is a delicate matter to deal with minds. Only He who reads the heart knows how to bring men to repentance. Only His wisdom can give us success in reaching the lost. You may stand up stiffly, feeling, ‘I am holier than thou,’ and it matters not how correct your reasoning or how true your words; they will never touch hearts. The love of Christ, manifested in word and act, will win its way to the soul, when the reiteration of precept or argument would accomplish nothing.” The Ministry of Healing, 163, 164.

©2005 Reformation Herald Publishing Association, Roanoke, Virginia. Reprinted by permission.

The Investigative Judgment

“I said in mine heart, God shall judge the righteous and the wicked, for there is a time there for every purpose and for every work.” Ecclesiastes 3:17. The judgment of the great day is an event certain to take place. “He hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.” Acts 17:31. What God hath appointed is sure to come in due time. The resurrection of Christ is an assurance to all men of the final judgment. It is not the fact of the judgment, however, but the order of its work, that at this time engages our attention. The work to be accomplished is of immense magnitude. The judgment relates (1) to all the righteous; (2) to all the wicked; (3) to all the evil angels. The number of cases, therefore, to be acted upon at this grand tribunal exceeds our powers of conception. We must not, however, suppose that there will be any difficulty on the part of the Judge in acting upon every case individually. Far from this, “there is a time there for every purpose and for every work.” The judgment, indeed, pertains to an immense number of beings; yet every one of them shall give account of himself to God. Romans 14:12. It will not relate to so vast a number as to make it otherwise than a strictly personal matter. Nor will there be aught of confusion or disorder in that final reckoning. God has plenty of time for the work, and He has no lack of agents to do His bidding. That He has order in this work, the Scriptures clearly teach.

  1. The righteous are to judge the wicked; yet the righteous are themselves to pass the test of the judgment. Whence it follows that the judgment must pass upon the righteous before they can sit in judgment upon the wicked.

This is a very important proposition. That it is truthful we know from the express testimony of the Scriptures.

“Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?” 1 Corinthians 6:2, 3.

“And I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.” Revelation 20:4.

“I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of Days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom.” Daniel 7:21, 22.

Here is the exalted work of the saints in the judgment. They are to take part in the examination of the cases of all wicked men and fallen angels. But this is not to be till they have been changed to immortality, and exalted to thrones of glory. They do not, therefore, have their cases decided at the same time with the wicked. We believe the reader will acknowledge the justice of this reasoning. Let us state another proposition:

  1. The trump of God sounds as the Saviour descends from heaven. When the trump is heard, all the righteous are, in the twinkling of an eye, changed to immortality. There can be no examination after this to determine whether they shall be counted worthy of eternal life, for they will then have already laid hold upon it. From this it follows that the examination and decision of the cases of the righteous takes place before the advent of Christ. The resurrection of the righteous to immortality is decisive proof that they have then already passed the test of the judgment, and have been accepted of the Judge. That they are thus raised to immortality the following texts plainly teach:

“So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.” “Behold, I show you a mystery: We shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” 1 Corinthians 15:42–44, 51, 52.

These passages are certainly convincing. The resurrection of the saints is to immortal life, and they are made immortal in the very act of the resurrection. The decision of their cases is, therefore, passed before their resurrection, for the nature of their resurrection is declarative of eternal salvation. But the fact that the decision of the judgment in the case of the righteous precedes the advent is proved by another proposition, as follows:

  1. The righteous are to be raised before the wicked have their resurrection. This shows that the examination of their cases takes place before they are raised, for the final discrimination is made in the very act of raising the just and leaving the unjust to the resurrection of damnation.

 

Second Death

 

“But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” Revelation 20:5, 6.

“But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage; neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.” Luke 20:35, 36.

“If by any means I might attain unto the resurrection of the dead.” (Literally “the resurrection out from the dead ones.”) Philippians 3:11.

“For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at His coming.” 1 Corinthians 15:22, 23.

There is a resurrection which bears the inspired designation of the “first resurrection.” All who have part in this resurrection are pronounced “blessed and holy.” On them: “the second death hath no power.” This resurrection is out from among the dead. Paul earnestly labored to attain unto it. It is to be at the coming of Christ. Only those who are Christ’s shall have part in it. All that have part in it are the children of God because they are the children of the resurrection to life. These facts clearly prove that the examination of the cases of the righteous precedes their resurrection at the advent of Christ, that event being really declarative of their innocence in the sight of God, and of their eternal salvation. Such as are accepted of God are raised; the others sleep till the resurrection to damnation. These facts are decisive proof that the righteous are judged before they are raised.

But we have a still more explicit statement yet to notice. Says our Lord: “But they which shall be accounted worthy to obtain that world, and the resurrection from the dead,” etc. Then it is certain that the act of accounting worthy to obtain the resurrection from among the dead, and a part in the world to come, does precede the resurrection of the righteous. But this act of accounting men worthy of a part in the kingdom of God is the very act of acquitting them in the judgment. The investigative judgment in the cases of the righteous is, therefore, past before their resurrection. As the resurrection of the just is at the advent of Christ, it follows that they pass their examination, and are counted worthy of a place in the kingdom of God, before the Saviour returns to the earth to gather them to Himself.

It is proved, therefore, that the resurrection of the saints to immortal life is declarative of their final acceptance before God. Whatever investigation is requisite for the final decision of their cases, must take place before the Saviour in mid-heaven utters the word of command to His angels, “Gather My saints together unto Me.” Psalm 50:5; Matthew 24:31. The act of accounting them worthy must precede all this. The saints alone are to be caught up to meet Christ in the air. 1 Thessalonians 4:17. But the decision who these saints are, who shall thus be caught up, rests not with the angels who execute the work, but with the Judge, who gives them their commission. We cannot, therefore, avoid the conclusion that the investigation of the cases of the righteous precedes the coming of the Saviour. Let us now consider an important proposition.

  1. This period of investigative judgment is ushered in by a solemn proclamation to the inhabitants of the earth; and this investigative work embraces the closing years of human probation. This is a very important statement. But it is susceptible of being clearly proved.

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters.”

The gospel of Christ is “the power of God unto salvation to everyone that believeth.” Romans 1:16. No other gospel than this can be preached, not even by an angel from heaven. Galatians 1:8. Whence it follows that the angel of Revelation 14:6, 7, preaching the everlasting gospel, represents some part of the great gospel proclamation. It is a part of that preaching which is the power of God unto salvation to everyone that believeth. This fact alone is decisive that this proclamation concerning the hour of God’s judgment must be made while human probation still lasts. Two other solemn announcements follow. And it is evident that the human family is still upon probation, when the third angel declares that “if any man worship the beast . . . the same shall drink of the wine of the wrath of God . . . Here is the patience of the saints.” This is a consecutive prophecy as several expressions plainly indicate. And it is to be observed that the Son of Man is seen upon the white cloud after all these solemn proclamations have been made.

 

The Judgment Involves All

 

That this announcement of the hour of God’s judgment precedes the advent of Christ, and is addressed to men while yet in probation, the fourteenth chapter of Revelation clearly proves. That this is not some local judgment is proved by the fact that “every nation, and kindred, and tongue, and people” are concerned in it. It is evidently that part of the judgment work which precedes the coming of Christ, and, as has been already shown, this is the work of determining who shall be accounted worthy to have part in the resurrection to immortal life, and we may add, who also of the living shall be accounted worthy to escape the troubles that shall come in the conclusion of this state of things, and to stand before the Son of Man. Luke 20:35; 21:36.

  1. When the sins of the righteous are blotted out they can be no more remembered. They are blotted out before Christ comes. There can be, therefore, no act of calling them to account for their sins after the advent of Christ. Thus we read:

“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you.” Acts 3:19, 20.

Mr. Wesley, in his “Notes on the New Testament,” gives a different translation, which may be more accurate:

“Repent ye therefore, and be converted, that your sins may be blotted out, that the time of refreshing may come from the presence of the Lord, and he may send to you Jesus Christ, who was before appointed.”

Albert Barnes, in his “Notes on the Acts,” speaking of these two translations, says, “The grammatical construction will admit of either.” One of these represents the blotting out to be when the times of refreshing arrive; the other makes it the cause of that refreshing. But neither of them gives the idea that this blotting out takes place when the sinner turns to God. Both of them throw it into the future. Each of them represents it as preceding the Second Coming of the Lord. But this is especially true of the latter translation, which follows the original in using a conditional verb respecting Christ’s advent; not as though that were a doubtful event, but rather as if His coming to the personal salvation of the ones addressed depended upon their having part in the refreshing, and as if that refreshing was to come in consequence of the blotting out of sins.

The sins of the righteous are blotted out before the coming of Christ. They cannot be called to give account of their sins after they have been blotted out; whence it follows that whatever account the righteous render to God for their sins must be before the advent of the Saviour, and not at, or after, that event.

  1. The sins of men are written in the books of God’s remembrance. The blotting out of the sins of the righteous does therefore involve the examination of these books for this very purpose. That the sins of men are thus written is plainly revealed in the Scriptures.

“For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord God.” Jeremiah 2:22. And thus the Lord speaks of the guilt of Israel: “Is not this laid up in store with Me, and sealed up among My treasures?” Deuteronomy 32:34. And Paul speaks in the same manner: “But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds.” Romans 2:5, 6. These statements of wrath being treasured up can have reference only to the fact that God takes notice of men’s sins, and that every sin is marked before Him. To this fact all the texts which speak of the blotting out of sins must have reference. Thus David prays that God would blot out his transgressions. Psalm 51:1, 9. And Nehemiah, and David, and Jeremiah pray respecting certain persons that their sin may not be blotted out. Nehemiah 4:5; Psalm 109:14; Jeremiah 18:23. And Isaiah, in prophetic language, speaks of this blotting out as if it were a past event, just as in the next verse he speaks of the new creation, and the final redemption. Isaiah 44:22, 23. And in the previous chapter he speaks in a similar manner of this blotting out as necessary in order that the sins of the people of God may be no more remembered. Isaiah 43:25. These texts plainly imply that the sins of men are upon record, and that there is a time when these are blotted out of the record of the righteous.