erfection P
Colin D. Standish
Perfection
Colin D. Standish
Rapidan VA
Copyrightt © 2009 Copyrigh Colin D. Standish Printed Print ed in the USA Published by Hartland Publications Rapidan VA 22733 Cover and text design by AltamontGraphics.com
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Table of Contents Preace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5 Preace .5 1. What Perection is Not Not . . . . . . . . . . . . . . 7 2. Perec erection tion and Ma Maturity turity . . . . . . . . . . . . 11 3. Perec erection tion and the Reormation Reormation . . . . . . 13 4. Te High and and Low View o o Sin Sin . . . . . . . 16 5. Perec erection tion and Sins o Ignorance Ignorance . . . . . 20 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17.
Te Gosp Gospel el and Perec erection tion . . . . . . . . . Perec erection tion a Condition o Salvation Salvation . . Perec erection tion and the Judgment Judgment . . . . . . . . Perec erection tion and Justification Justification . . . . . . . . . . Perec erection tion and Sancti Sanctification fication . . . . . . . Perec erection tion and God’ God’ss Characte Characterr . . . . . Perec erection tion and God’ God’ss Law Law . . . . . . . . . . . Perec erection tion and the Will . . . . . . . . . . . . Perection and Romans 7 & 8 . 8 . . . . . . . Perec erection tion and Acceptance . . . . . . . . . Perec erection tion and Assurance . . . . . . . . . . God’s Versus Man’s Evaluation o Perection Perection . . . . . . . . . . . . . . . . . . 18. Perection and the Second Coming o Jesus Jesus . . . . . . . . . . . . . . . . . . . . . . . 19. Perec erection tion and Unity nity . . . . . . . . . . . . . . 20. Perec erection tion in the Church Church . . . . . . . . . . . .
23 28 32 39 42 47 49 51 53 58 62 66 69 72 78
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Preface
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he Bible teaches perection o character not perection o flesh or nature. nature. Perection is signific significant ant to every aspect o the saving acts o God. It took a perect sacrifice to purchase the salvation o the human race. It takes a perect High High Priest to complete the atonement or humanity. It takes the perect character o God’s chosen to give the answer to Satan’s lie that Christ cannot secure victory in the lives o allen humanity (Signs of the imes, January 16, 1896). It takes the perect character o God’s aithul to assure the angels that they are sae to save. It takes the perect character o God’s people to ulfill the promises o God (2 Peter 1:4). It takes the perect character o God’s remnant to ulfill the purposes o the gospel. It takes the perect character o God’s saints to ulfill the law. It takes the perect character o God’s elect to be reed rom guilt. It takes the perect character o God’s obedient ones to prepare or the judgment. It takes the perect character o God’s anointed
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Perfection
to receive their acceptance acceptance and our assurance. It takes the perect character o God’s sanctified ones to bring unity unity amongst God’ Go d’ss people people (John 17:17; , p. 85). It It takes the t he Sanctified Life surrendered ones perect character o God’s to fit us or the Second Coming o Christ. It takes the the perect perect character character o God’s God’s loyal ones to saeguard the harmony o the Universe.
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What Perfection Is Not
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erection is not holy flesh. Our sinul, allen nature will not be changed until this mortal puts on immortality, and this corruptible puts on incorruption at the return o Jesus Christ (1 Corinthians 15:42, 51-53). Tis change is termed glorification. But God’s children will gain victory over every Satanic temptation, not through human power, but through the power o Christ. Now unto him that Now t hat is able to keep you rom alling, alling, and to present you aultless beore the presence o his glory with exceeding joy (Jude 24). Perfection is not perfectionism. Ofen perection and perectionism are conounded. Scores Scores o times Sister White uses the t he word “perect.” She consistently upholds it as a God-given gif to every submitted Christian. Further, she states that God not only imputes perection but He also imparts it.
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Perfection
[Te righteousness o Christ] presented justification through aith in the Surety; it invited the people to receive righteousness o Christ, which isthe made maniest in obedience to all the commandments o God. … All power is given into His hands, that He may dispense rich gifs unto men, imparting the priceless gif o His own righteousness to the helpless human agent. —estimonies to Min M inisters isters, pp. 91, 92 Only on one occasion does Sister White use the word “perectionism.” God will not entrust the care o His precious flock to men whose mind and judgment have been weakened by ormer errors that they have cherished, such as so-called “perectionism” and Spiritualism, and who, by their course while in these errors, have disgraced themselves and brought reproach upon the cause o truth. —Early Writings, p. 101
What Perfection Is Not
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In more recent editions o Early Writings is recorded the Divine understanding to which Sister White is reerring. Someexperience, o the early Adventists, Adven tists,hold shoron shortly tly afer the 1844 lost their God and drifed into anaticism. Ellen White met these extremists with a “Tus saith the Lord.” She rebuked those who taught that they had holy flesh and thereore could not sin. O such Mrs. White later wrote: Tey held that whonat are sanctified cannot sin. those And this naturally urally led to the belie that the affections and desires o the sanctified ones were always right, and never in danger o leading them into sin. In harmony with these sophistries, they were practicing the worst sins under the garb o sanctification, and through their deceptive, mesmeric influence were gaining a strange power over some o their associates, who did not see the evil o these apparently beautiul but seductive theories. … Clearly the deceptions o these alse teachers were laid open beore me,
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Perfection
and I saw the earul account that stood against them in the book bo ok o records, and the terrible guilt that rested upon them or their proessing complete holiness while daily acts were offensive in the sight o God. —Early Writings, p. 301 Te movement described in the 1850s to which Sister White reerred was very similar to the holy flesh movement o 1900 in which people claimed perection o the flesh while practicing great abominations. Perection does not ensure immunity rom uture sin. Victory today is no guarantee o vict victor oryy or tomorrow. tomorrow. We We are to become become converted daily so that we may possess the power o the indwelling Christ. It is possible to all, as all o us can sadly testiy. But how wonderul it is to know know that i we sin “we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1). Yet the the same text calls calls us to cease ro rom m sin.
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Perfection and Maturity
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number o Greek words are translated “perection “perection”” in the Authorized Version o the Bible. Each Greek word has its its shade o meaning, sometimes sometimes indicating maturity or ull development. Some have claimed that the idea o “sinless perection” is a biblical myth. However, contextually, requently an interpretation o maturity would not be b e appropriate. appropriate. For example, Be ye thereore perect, even as your Father which is in heaven is perect (Matthew 5:48). I we were to substitute the word “maturity” or “perect” in this text we would ace problems. When Adam and Eve were created they were preect. But all their aculties were capable o development. Tus they were perect but immature. So it is when we receive Christ. We are perect but almost certainly we are very immature. God’s perection is established upon infinite knowledge. We can
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Perfection
never achieve achieve to the the maturity o God’s God’s perecper ection even in eternity eternity.. Not even the angels have such perection. But the Lord has promised His give us victory over, temptation. Ourspower is a to dependent perfection depending upon the power o Christ moment by moment or victory over temptation.
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Perfection and the Reformation Reformation
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he sixteenth century reormers had grave difficulty dealing with the concept o perection. Tis resulted rom their theological inheritance. Luther was trained in an Augustinian Monastery. He studied the writings o Augustine beore he had set eyes on the Scriptures. While Luther was able to perceive most o the post-Augustinian heresy, he retained many o the Augustinian errors, e.g . predestination, once saved always saved, the unallen unall en human nature nature o Chri Christ, st, original sin, sin, and inant baptism. He accepted the impossibility o total Christian Christian obedience obedience to the law. law. Tus the Protestant Reormers retained much Roman Catholic influence. Manyy Augustini Man Augustinian an doctrines doctrines have have now now become more pervasive in the Protestant movement than in Catholicism itsel. Luther passed on his Augustinian concepts to John Calvin, and through Calvin to Beza, John Knox, and many others. European emigrants brought these errors to the New World. World. In the our and
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Perfection
one-hal centuries since the establishment o the Evangelical and Reorm movements, there has been no major willingness to rediscover the biblical o victorious Christian living. Tis principles results rom their adherence to the Roman Catholic concept o sanctification, built partly upon the doings o God and partly upon the doings o man. Tus it is normally held by Evangelicals Evangelicals that that the principles o sanctification have no place alongside justification in man’s qualification or heaven. It was not until the eighteenth century that John Wesley was to lead a strong movement, sometimes reerred to as the Holiness Movement, which brought to the oreront the gospel’s power to provide pro vide victor victoryy over temptation. It was Wesley Wesley who strongly influenced the early Seventh-day Seventh-day Adventists Adv entists in their understanding understanding o character perection. John Wesley met much opposition. One o his greatest opponents was Count von vo n Zinden Zindendor dor.. In com commen menting ting upo upon n vo von n Zindendor ’s views, views, Wesley Wesley wrote: Tere is scarcely an expression in Holy Writ which has given more offense than this. Te word perect is what many cannot bear. Te very sound o it is an abomina abomination tion
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to them, and whosoever preaches perection … that it is obtainable in this lie, runs great hazard o being counted worse— than heathen manby orthem, a Publican. Te aWorks of Wesley , vol. 6, p. 1 Still speaking o Count von Zindendor, Wesley continued, “No,” says the great man. “Tis is an error o errors. I hate it rom my heart. I pursue it through all the t he world with fire and sword this idea that you can overcome sin.” —Ibid. In response Wesley said: I say, why so vehement? Why are those who oppose salvation rom sin, ew excepted, so eager? In God’s name, why are you so ond o sin? What has it ever done or you? What good is it ever likely to do or you in this world, or in the world to come? And why are you so violent against those who hope or a deliverance rom it? —Ibid .
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The High and and Low View of Sin S in
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ne o the strongest arguments against perection comes rom those who propose the “high” view o sin. Tis view sees sin as any departure rom the infinite will o God and thus perection is obedience to the Infinite will. comes closebeing to orcing the conclusion Tis that no created is or can be perect, including the angels and the redeemed saints. Te high view o sin suggests that any weakness, limitation, or inadequacy is sin. Tus orgetulness, misstatements, or imperect actions are considered sin. exts such as: “For all have sinned, and come short o the glory o God” (Romans (Romans 3:23), have been used to support this concept. But i we examine the text this way, then there is a separation between the word “sinned” and “coming short o the glory o God.” Indeed, the text would better be understood as “all have sinned and thus come short short o the the glory glory o God. God.” What is called the t he “low” definition definition o sin, on the other hand, provides an adequate understanding
The High and Low View of Sin
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o the possibility o victorious Christian living. Tere are three elements riveted in Holy Scripture that support the low definition o sin: A. Bible definition o sin; B. Knowledge; C. Te Volition. A. Te Bible definition of sin is explicit. Te servant o Lord states it is the only definition.
Whosoever committeth sin transgresseth also the law: or sin is the transgression o the law (1 John 3:4). Sin involves the violation o God’s law. Sin does not include human limitations. B. Without knowledge neither the Bible nor the Spirit o Prophecy define violations o God’s law as accountable sin as the ollowing
Bible texts confirm: Tereore to him that knoweth to do good, and doeth it not, to him it is sin (James 4:17). Jesus said unto them, I ye were blind, ye should have no sin: sin: but now ye say say,, We see; thereore your sin remaineth (John 9:41).
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I I had not come and spoken unto them, they had not had sin: but now they have no cloak or their sin (John 15:22). And the times o this ignorance God winked at; but now commandeth all men every where to repent (Acts 17:30). Said the angel: “I light come, and that light is set aside or rejected, then comes condemnation and the rown rown o God; but beore the light comes, there t here is no sin, or there is no light or them to reject.” —1 estimonies, p. 116 Among the heathen are those who worship God ignorantly, those to whom the light is never brought by human instrumentality, yet they will not perish. Tough ignorant o the written law o God, they have heard His voice speaking to them in nature and have done the things that that the law required. —Desire of Ages, p. 638 Sometimes unknowing violations are reerred to in the Bible and Spirit o Prophecy
The High and Low View of Sin
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as not being sin but elsewhere they are called sins o ignorance. It is this this low concept o sin that allows allows the servan ser vantt o the Lord to say: Tere is no excuse or sinning. —Desire of Ages, p. 311 Such a statement is incomprehensible i we accept the high view o sin.
C. Volition. Te servant o the Lord states:
No man can be orced to transgress. His own consent must first be gained: the soul soul must purpos purposee the sinul act, beore passion can dominate over reason or iniquity triumph over conscience. emptation, however strong, is never an excuse or sin. —5 estimonies, p. 177 Since knowledge and volition are qualities o culpable sin, the concepts o the high view o sin and original sin become untenable.
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Perfection and the Sins S ins of Ignorance
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n Old estament times, God provided sacrifices or sins o ignorance.
Speak unto the children o Israel, saying, I a soul shall sin through ignorance against any o the commandments o the Lord concerning things which ought not to be done, and shall do against any o them: i the priest that is anointed do sin according cordi ng to the sin o the people; then let him bring or his sin, which he hath sinned, a young bullock without without blemish unto the Lord or a sin offering (Leviticus 4:2, 3). Only when the penitent recognized he had sinned ignorantly, could he make such a sacrifice. So too, when we learn that we have sinned ignorantly during our past lie, we must acknowledge, coness, repent and orsake that sin.
Perfection and the Sins of Ignorance
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But what about those who never discover their sins o ignorance? Are they, though sincere, lost? Or do they still have the assurance o Whilesins no one is lost because o sinssalvation? o ignorance, o ignorance are not ignored in the judgment. Jesus makes atonement or the sins o ignorance o His dedicated children. Tis atonement is made or the righteous dead as well as or the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts. —Early Writings, p. 254 It will be noted in the above passage that atonement or ignorant sins is made only or the righteous dead at His coming. For easily understood reasons, there is no atonement made or the sins o ignorance o the living afer the close o probation, because our Mediator will have ceased His High Priestly ministry. Tereore, it is essential that every human being receive a thorough knowledge o the everlasting gospel beore the close o
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Perfection
human probation, probation, or no lawbreaker could be saved afer probation’s close, even i his was a sin o ignorance. not allow one sincereGod soulintoHis be love lost will because o ignorance. Tereore all are presented with the ull gospel gospel o Christ and knowledge o His law. Tus the gospel must be preached “to every creature” (Mark 16:15) beore Christ completes His atoning ato ning ministr minist r y in the Holy o Holies. Holies. For all to have an authentic authentic opportunity to accept accept the gospel, God’s witnesses must be holy people. Should these witnesses be morally marred or spiritually deective, many would reject the divine invitation, not because o the message, but because o the unconverted messengers.
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The G osp ospel el and and Perfec Perfectio tionn
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entral to the message o Righteousness by Faith presented at the 1888 General Conerence session, was the understanding o the gospel in the light o Calvary. Tis message was designed to remove the legalis legalism m by which w hich man man’’s efforts were albeit unwittingly, as dominant to presented, his salvation. Rather in the light o Calvary, it was evident that our justification and our sanctification could be understood only in the context o what God had done or us through His Son Jesus Christ. Jesus was upheld as the only basis and merit o salvation, the all-sufficient Saviour o the world. Te message o Christ Our Righteousness did nothing to alter the importance o the law or o the great pillar doctrines o our aith. Rather, it placed them ully in the context o the centrality o the grace o Christ. It did nothing to minimize the imputed or the imparted righteousness o Christ, but it ocused upon the reality that o our own selves
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Perfection
we can do nothing, but with Christ all things are possible. Te Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. Tis message was to bring more prominently beore the world the uplifed Saviour, Saviour, the sacrifice sacrifice or the sins sins o the whole world. It It presented justification ficatio n through aith in the Sur Surety ety;; it invited the people invited people to receive the righteousness o Christ, which is made maniestt in obedience to all manies a ll the commandments o God. —estimonies to Min M inisters isters, p. 91, 92 “Te aith o Jesus.” It is talked o, but not understood. What constitutes the aith o Jesus, that belongs to the third angel’s message? Jesus becoming our sin-bearer that He might become our sin-pardoning Saviour. He was treated as we deserve to be treated. He came to our world and took our sins that we might take His righteousness. the ability o Christ toAnd saveaith us in amply and
The G ospel and Perfection
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ully and entirely is the aith o Jesus. —3 Selected Messages, p. 172 Te commandments o God and the aith o Jesus are both important, immensely important, and must be given with equal orce and power. —3 Selected Messages, p. 184 Tese principles are riveted upon Paul’s understanding understan ding o the t he gospel. Casting down imaginations, and every high thing that exalteth itsel against the knowledge o God, and bringing into captivity every thought to the obedience o Christ (2 Corin C orinthians thians 10:5). Having thereore these promises, dearly beloved, let us cleanse ourselves rom all filthiness o the flesh and spirit, perecting holiness in the ear o God (2 Corinthian Corinthianss 7:1). But i, while we seek to be justified by Christ, we ourselves also are ound sinners, is thereore Christ the minister o sin? God orbid. For i I build again the things which I
Perfection
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destroyed, I make mysel a transgressor (Galatian (Galatianss 2:17, 18). Paul believed in the deliverance o the gospel: And the Lord shall deliver me rom every evil e vil work, and and will preserve preser ve me unto his heavenly kingdom: to whom be glory or ever and ever. Amen (2 imothy 4:18). Now thanks be unto God, which always causeth causeth us to trium triumph ph in Christ, C hrist, and maketh maniest the savour o his knowledge by us in every place (2 Corin C orinthians thians 2:14). I can do all things through Christ which strengthene strengtheneth th me (Philippians (Philippians 4:13). Awake to righteousness, and sin not; or some have not the knowledge o God: I speak this to your shame (1 Corin C orinthians thians 15:34). Paul saw that Christ would provide the victory:: victory
The G ospel and Perfection
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Tere hath no temptation taken you but such as is common to man: but God is aithul, who will not suffer you tempted above that yealso are able;to butbewill with the temptation make a way to escape, that ye may be able to bear it (1 Corin C orinthians thians 10:13). Character perection is not the basis or merit o salvation. Salvation alone comes through Jesus Christ. But it is the prime basis o our fitness or heaven, evidencing that Christ truly tru ly is reigning in our lives. lives.
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Perfection a Condition of Salvation
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he gospel does not sustain a conditionalless dition alless salva s alvation. tion. While good works contribute nothing to the basis or merit o man’s salvation, good works provide the condition o salvation. Good works are the ruit o a holy lie. Sister White made this clear this to A. . . Jones in 1893 when when he presented an unbalanced gospel: You repeated several times that works amounted to nothing, that there were no conditions. Te matter was presented in that light that I knew minds would be conused, and would not receive the correct impression in reerence to aith and works … You state this matter too strongly. Tere are conditions to our receiving justification justifica tion and sanctificatio sanctification, n, and the righteousness o Christ. I know your meaning, but you leave a wrong impression upon many many minds. While good works will not save even one soul, yet it is impossible or even one
Perfection a Condition of Salvation
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soul to be saved without good works. —1 Selected Messages, p. 377 Te Bible presents numerous characteristics o perection which are conditions o salvation. Love
Blessed is the man that endureth temptation: or when he is tried, he shall receive the crown o lie, which the Lord hath promised to them that love him (James 1:12). Hearken, my beloved brethren, Hath not God chosen the poor o this world rich in aith, and heirs o the kingdom which he hath promised to them that love him? (James 2:5). But as it is written, Eye hath hath not seen, seen, nor ear heard, neither have entered into the heart o man, the things which God hath prepared or them that love him (1 Corinthians 2:9).
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Walking as Christ Walked
But i we walk in the light, as he is in the light, we have ellowship one with another, and the blood o Jesus Christ his Son cleanseth us rom all sin (1 John 1:7). Serving Ser ving Jesus Jesus with the Whole Heart.
And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside rom ollowing the Lord, but serve the Lord with all your heart (1 Sam Samuel uel 12:20). Obedience to the Comman C ommandments. dments.
And, behold, one came and said unto unto him, whathave goodeternal thing shall Good I do, Master, that I may lie? And he said unto him, Why callest thou me good? there t here is none good but one, that is, God: but i thou wilt enter into lie, keep the commandments (Ma (Matthew tthew 19:16, 17).
Perfection a Condition of Salvation
And shewing mercy unto thousands o them that love me, and keep my commandments (Exodus 20:6). Fearing Fearin g God G od
But the mercy o the Lord is rom everlasting to everlasting upon them that ear him, and his righteousness unto children’s children; to such as keep his covenant, and to those that remember his commandments to do them (P (Psalms salms 103:17, 18). Te servan ser vantt o the Lord confirms this— Tose who do not practice the truth in true piety and godliness, who shun the reproach that always comes to the true believer b eliever,, will never enter the kingdom o heaven. —Signs of the imes, June 2, 1898
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Perfection and the Judgment
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he investigative judgment does not decide the eternal destiny o the human race. It seals the destiny o each individual. In a real sense God does not determine man’s destiny. Each individual determines his destiny. God would have everyone saved. Te Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance (2 Peter 3:9). Te gospel o salvation reaches out through the grace o God to every seeking human being, but those who will be saved will be perect people. A character ormed according to the divine likeness is the only treasure that take Object rom this world, p. to332 the next.we —can Christ’s Lessons
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Te condition o eternal lie is now just what it alway alwayss has been—just what it was in Paradise beore the all o our parents—perect ence to first the law o God, perectobedirighteousness. —Steps to Christ , p. 62 Te division in the judgment is between the righteo rig hteous us and the wicked. I said in mine heart, God shall judge the righteous righteous and and the wicked: or there is a time there or every purpose and or every work (Ecclesiastes 3:17). For we must all appear beore the judgmentt seat o Christ; that ever judgmen everyy one may receive the things done in his body, according to that he hath done, whether it be good or bad (2 Corin C orinthians thians 5:10). He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still (Revelation 22:11).
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Perfection
In the Garden o Eden, Eden, Adam’ Adam’s aulty aulty judgjudgment led to sin and all its attendant miseries. And not as it was by one that sinned, so is the gif: or the judgment was by one to condemnation, but the ree gif is o many offences unto justification. … Tereore as by the offence o one judgment came upon all men to condemnation; even so by the righteousness o one the ree gif came upon all men unto justification o lie (Romans 5:16, 18). God is restoring the universe by our restorative judgments: A. Te Judgment o Reconciliation; Reconci liation; B. Te Investigative Investigative Judgment; C. Te Millennial Mil lennial Judgment; D. Te Executive Executive Judgment. A. Te Judgment of Reconciliation Now is the judgment o this world; now shall the prince o this world be cast out. And I, i I be lifed up rom the earth, will draw all men unto me (John 12:31, 32).
At the cross, Jesus brought reconciliation between man and God.
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For i, when we were enemies, we were reconciled to God by the death o his Son, much more, being reconciled, shall be saved by his lie (Romanswe 5:10). And all things are o God, who hath reconciled us to himsel by Jesus Christ, and hath given to us the ministry o reconciliation (2 Corin C orinthians thians 5:18). Without this restorative judgment the human race could not be saved. B. Te Investigative Judgment In God’s infinite love and wisdom, during the investigative judgment, He allows the angels to review the records o the saints.
I beheld till the thrones were cast down, and the Ancient o days did sit, whose garment was white as snow, and the hair o his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came orth rom beore him: thousand thousands ministered unto him,
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and ten thousand times ten thousand stood beore him: the judgment was set, and the books were opened (Daniel 7:9, 10). And I beheld, and I heard heard the voice o many angels round about the throne and the beasts and the elders: and the number o them was ten thousand times ten thousand, and thousands o thousands (Revelation 5:11). Not one saint is saved or eternity until the investigative judgment has been completed, or God is securing the Universe against even the remotest chance that rebellion will ever occur again. No saint is redeemed until the final test o his loyal loyalty ty is confirmed in the time o trouble such as never was since there was a nation (Matthew 24:21). None o God’s aithul people deect rom their loyalty, assuring the angels that the saints are sae to save. Ten and only then are the saints taken home to be with Christ. C. Te Millennial Judgment But we might ask, “Why are the wicked not then destroyed?” Te redeemed saints must also have the opportunity to know or
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themselves that God has been a God o infinite love, mercy, and long-suffering; a God o justice Who has made no mistakes. Tus, during millennium, theand saints review the recordsthe o the lives o men angels. And I saw thrones, and they sat sat upon them, and judgment was given unto them: and I saw the souls o them that were beheaded or the witness o Jesus, and or the word o God, and which had not worshipped worshipped the t he beast, neither his image, neither had received his mark upon their oreheads, or in their hands; and they lived and reigned with Christ a thousand years (Revelation 20:4). Do ye not know that the saints shall judge the worl world? d? and i the world shall be judged by you, are ye unworthy to judge the smallest mat matters? ters? Kno Know w ye not that we shall judge angels? how much more more things that pertain pert ain to this lie? (1 Corinthian Corinthianss 6:2, 3). Like the angels they will find no mistakes in the judgment acts o God.
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D. Te Executive Judgment Tat harmony and unity might be reestablished in the Universe, all sin and sinners
must be destroyed. Te Bible records this final disposition o sin. And the angels which kept not their first estate, but lef their own habitation, he hath reserved in everlasting chains under darkness unto the judgment o the great day (Jude 6). For i God spared not the angels that sinned, but cast them down to hell, and delivered them into chains o darkness, to be reserved unto judgment; … Te Lord knoweth how to deliver the godly out o temptations, and to reserve the unjust unto the day o judgment to be punished (2 Peter 2:4, 9). Te judgment acts o God are part o the restoration o perection to the Universe. Affliction shall not rise up the second second time (Nahum 1:9).
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Perfection and Justification
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erection o character demands that the sins o humanity be expiated by the justification purchased by Christ on Calvary. Christ does not justiy those who do not renounce their ungodliness. Te use o Romans 4:5 to claim awholly statusinvalid. o justification or ungodly people is But to him that worketh not, but believeth on him that justifieth the ungodly,, his aith is counted or righungodly teousness (Romans 4:5). Tis text does not offer an understanding o whether these ungodly people remain ungodly. But the Scriptures do answer this questio question. n. Keep thee ar rom a alse alse matter; and the innocent and righteous slay thou not; or I will not justiy the wicked (Exodus 23:7).
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But go ye and learn what that meaneth, I will have mercy, and not sacrifice; or I am not come to call the righteous, but sinners to repentance (Matthew 9:13). Because salvation is not unconditional, neither is justification unconditional. For not the hearers o the law are just beore God, but the doers o the law shall be justified (Romans (Romans 2:13). He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord (Proverbs 17:15). Let the wicked orsake his way, and the unrighteous man his thoughts: and let him return unto unto the Lord, and he will have mercy upon him; and to our God, or he will abundantly pardon (Isaiah 55:7). God requires the entire surrender o the heart beore justification can take place. —1 Selected Messages, p. 366
Perfection and the Judgment
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No one who truly loves and ears God will continue to transgress the law in any particular. When man transgres transgresses is under condemnation oses thehelaw, and itthe becomes to him a yoke o bondage. Whatever his proession may be he is not justified, which means pardoned. — M Myy Li Life fe oday , p. 250 God cannot declare righteous those who are unwilling to allow Him to make them righteous. Justification is obtained by grace through aith in the sacrifice sacr ifice o Jesus. Tat being justified by his grace, we should be made heirs according to the hope o eternal lie (itus 3:7). Tereore by aith,our we have peacebeing withjustified God through Lord Jesus Christ (Romans 5:1). Much more then, being now justified by his blood, we shall be saved rom wrath through him (Romans 5:9).
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Perfection and Sanctification
S
anctification, like justification, mustt be understood as wholly the mus merits o Jesus Jesus Christ. Tose who claim that sanctification is part o Christ and part o man have not understood that sanctification, like justification, is by grace through aith in the sacrifice sacrifice o Jesus Christ. For the grace o God that bringeth salvation hath appeared to all men, eaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking or that blessed hope, and the glorious appearing o the great God and our Saviour Jesus Christ (itus 2:11-13). o open their eyes, and to turn them rom darkness to light, and rom the power o Satan unto God, that they may receive orgiveness o sins, and inheritance among them which
Perfection and Sanctification
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are sanctified by aith that is in me (Acts 26:18). By the which will we are sanctified through the offering o the body o Jesus Christ once or all (Hebrews 10:10). Our salvation was purchased on Calvary. Tere is no merit in meeting the conditions o justification nor the conditions o sanctification. While Christ died or all humanity, God is not a manipulator. He has given man the power o choice and decision making, by which he can choose or reject the ree gif o salvation. salvatio n. Te servant s ervant o the Lord defines that the same surrender necessary or justification, is necessary or sanctification: sanctification: Entire the willis oalone our Father conormity which is intoheaven sanctification. —Review and Herald , March 25, 1902 Unortunately, many holding to the Roman Catholic concepts o a works-based sanctification, have rejected sanctification as part o the gospel o salvation. But when it is recognized that sanctification, like justifica-
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tion, was purchased on the cross o Calvary, there can be no such misunderstanding. Sanctification is not less and less imperection in the lie, it is holiness that matures during our Christian pilgrimage. … Sanctification is the result o lie long obedience. — A Acts cts of the Apostles, p. 561 At every ever y stage o development our lie may be perect; yet i God’s purpose or us is ulfilled, there will be continual advancement. Sanctification is the work o a lietime. As our opportunities multiply, our experience will enlarge, and our knowledge increase. —Christ’s Object Lessons, p. 65, 66 Tis is rom a progressive work,sanctification and an advance rom one stage o perection to another. — M Myy Li Life fe oday , p. 250 Paul puts it so well, explaining that in reality, sanctification is the work o God— Whereore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my
Perfection and Sanctification
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absence, work out your own salvation with ear and trembling. For it is God which worketh in you both to will and to2:12, do o13). his good pleasure (Philippians Make you you perect in every ever y good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory or ever and ever (Hebrews 13:21). Can we understand then what the ser servan vantt o the Lord meant when she said: Tis robe, woven in the loom lo om o heaven, has in it not one thread o human devising. —Christ’s Object Lessons, p. 311 Surely Christ included sanctification in the gospel o salvation. But we are bound to give thanks alway to God or you, brethren beloved o the Lord, because God hath rom the beginning chosen you to salvation through sanctification o the Spirit and belie o the truth (2 Tessalonians 2:13).
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But o him are ye in Christ Jesus, who who o God is made unto us wisdom, and righteousness,, and sanct righteousness sanctification, ification, and redemption (1 Corinthians 1:30). How much more shall the blood o Christ, who through the eternal Spirit offered himsel without spot to God, purge your conscience rom dead works to serve the living God (Hebrews 9:14).
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, Perfection and G od s Character
I
n the Garden o Eden, Satan per verted truth and Ev Evee lost confidence in the Word o God. Tus or the second time the character o God was held in question. Te final generation generation o saints will reflect the character o Christ, not or or human but or theeverlasting glorification o their glorification, Lord. Tis is part o the gospel, “give “give glory glory to him” him” (Revelation (Re velation 14:7). Any claims which deny that Christ has the power to give victory in the lie o the wholly surrendered soul soul is an attack upon upon His character, character, His sacrifice, and His High Priestly ministry. Te lovee o God is truly bound lov b ound up in the salvation o His people. But when man’s salvation is made central to the gospel, sel-centeredness seems to dominate the thinking, and Christ and His glory tends to become secondary. It is Satan who challenges God’s character on the basis o his claims to provide perection o character. Satan declared that it was impossible or the sons sons and daughters o Adam to
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keep the law o God, and thus charged upon God a lack o wisdom and love. I they could not keep the law, then there was ault with the Men who are under the Law-giver. control o Satan repeat these accusation against God, in asserting that men can not keep the law o God. —Signs of the imes, January 16, 1896
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, Perfection and G od s Law
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avid declared,
Te law o the Lord is perect, converting the soul: the testimony o the Lord is sure, making wise the simple (Psalms (Psalms 19:7). Paul declares, For we know that the law is spiritual (Romans 7:14). But the law cannot save us. For what the law could not do do, in that that it was weak through the flesh, God sending his own Son in the likeness o sinul flesh, and or sin, condemned sin in the flesh: that the righteousness o the law might be ulfilled in us, who walk not afer the flesh, but afer the Spirit (Romans (Romans 8:3, 4).
Tere is no redemption in the the law. law. Rather R ather,, it is a broken broken law that leads us to the ootstool ootstool
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o Jesus. Only through Christ can that law be ulfilled in our daily lives. Who gave himsel or us, that he might redeem us rom all iniquity, and puriy unto himsel a peculiar people, zealous o good works (itus 2:14). Te law provides the standard o God’s righteousness; Christ provides the power to keep the law.
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Perfection and the Will
W
hile every human being is born with a developing will by which he decides and chooses, nevertheless, his human decision or salvation independent o divine strength would avail nothing. I am the vine, ye are the branches; He that abideth in me, and I in him, the same bringeth orth much ruit; or without me ye can do nothing (John 15:5). But that human decision must be made. Paul certainly sees the role o the will as central to obedience and righteousness— Know ye not, that to whom ye yield yourselves servants to obey, his ser vants van ts ye are to whom ye obey obey;; whether o sin unto death, or o obedience unto righteousness? (Romans 6:16). I we are not ully yielded to the power o the indwelling Christ, we automatically have
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surrendered our wills to Satan. No decision is a decision or Satan. Tere must be a deliberate decision or Christ. We must accept His salvation. Weinmust give Him permission to work His will our lives. Trough the power p ower o the indwelling Christ we can ulfill the law o God. Tus Paul could say: I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me: and the lie which I now live in the flesh I live by the aith o the Son o God, who loved me, and gave himsel or me (Galatians 2:20). Let this mind be in you, which was also in Christ Jesus (Philippians (Philippians 2:5). Without His power, the claims o the law would be orever beyond the reach o allen man. Our will must be united with the will o Christ or perection o character to be achieved.
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Perfection and Romans 7 & 8
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he man o Romans 7 is not a hypocrite. He is sincere and earnest, but he is not a converted man. Romans 7 describes the classic legalist. Tis man sincerely desires victory. He strives with all his human effort or victory, but meets with requent ailure. For that which I do I allow not: or what I would, that do I not; but what I hate, that do I. … For I know that in me (that is, in my flesh,) dwelleth no good thing: or to will is present with me; but how to perorm that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do (Romans 7:15, 18, 19). He cannot at this point be converted. Let us compare Romans 7 with Galatians 2.
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Now then Now then it is no more I that do it, but sin that dwelleth in me (Romans 7:17, emphasis emph asis added). I am crucified with Christ: nevertheless I live; yet not I, but Christ li liveth veth in me: and the lie which I now live in the flesh I live by the aith o the Son o God, who loved me, and gave himsel or me (Galatians 2:20, emphasis emph asis added). “It is not I but sin “It sin that that dwelleth dwelleth within within me.” me.” “It is not I but Christ that liveth in me.” Tese are two entirely different experiences. Te ormer is the experience experience o the unconverted unconverted man, the latter o the converted man. Some Some have suggested that Romans 7 is man at his best. How impotent the gospel o salvation would be i that were true! Some have said that Romans 7 is dealing with the inner SIN, not with sins. But verse 18 deals with perormance, not with some inner deep abidin abidingg SIN pro problem. blem. For I know that in me (that is, in my flesh,) dwelleth no good thing: or to will is present with me; but how to perorm that which is good I find not (Romans 7:18).
Perfection and Romans 7 & 8
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Many Christians go through this process o legalistic effort, not recognizing that only total dependence upon Jesus can bring perection o character. Te legalist suffers with conflict, rustration, and neuroticism. But ultimately all must come to a deciding point. Some give up altogether and choose the “pleasures” o this world. Others continue with the alse hope that some day in the ar uture they will reach perection. Still others become victims o an antinomiani tinomianism.* sm.* I am con convinced vinced that this is one reason why many many Seventh-day Seventh-day Adventists have become easy prey to the new theology concepts o “sin and live.” But the man o Romans 7 asked the correct question when he cried cr ied out or help, help, “Who shall deliver me?” Te answer comes quickly in verse 25, “I thank God through Jesus Christ our Lord.” Romans 8 is a statement o victory. Te man o Romans 7 declares himsel to be “carnal, sold under sin” (Romans 7:14). Paul notes that, “to be carnally minded is death” (Romans 8:6). Tis cannot be the converted man ready or the kingdom o heaven. But * Te view that Christians are released by grace rom the obligation obligation o observing obser ving the moral law law..
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in Romans 8 there is transormation because Christ has become the center o this man’s lie, and so we see the eradication o condemnation and guilt. Tere is thereore now no condemnation to them which are in Christ Jesus, who walk not afer the flesh, but afer the Spirit (Romans 8:1). Paul then Paul then goes on to declare declare that there are two laws— For the law o the Spirit o lie in Christ Jesus hath made me ree rom the law o sin and death (Romans 8:2). Either we are under the law o sin and death, or we are under the law o the Spirit o lie in Christ Jesus. Te ormer are carnally minded, the latter are spiritually minded. Nowhere in Scripture is the contrast between human effort alone on the one hand, and human submission to the power o Christ on the other, more strongly contrasted. Tat is why Romans 8 ends in such a triumphant proclamation.
Perfection and Romans 7 & 8
Who shall separate us rom the love o Christ? shall tribulation, or distress, or persecution, or amine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep or the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor lie, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us rom the love o God, which is in Christ Jesus our Lord (Romans 8:35-39).
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Perfection and Acceptance
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ome have conused the unwavering love o God with acceptance, and thereore they hold that what God does through Christ or us brings complete acceptance, and thus there is no relationship between acceptance and the work that God does in us. But certainly Peter did not accept this— But in every nation he that eareth him, and worketh righteousness, is accepted with him (Acts 10:35). God, in questioning Cain, confirmed this: I thou doest well, shalt thou not be accepted? and i thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt shalt rule overr him (Genesis 4:7). ove Tis is confirmed by the servant o the Lord:
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Tat which makes a man acceptable to God is the t he imparted grace through aith in His name. No dependence can be placed in works or in happy flights o eelings as evidence that men are chosen o God: or the elect are chosen through Christ. —Signs of the imes, January 2, 1893 Paul also saw service to Christ as necessary or acceptance by Him: For he that in these things serveth Christ is acceptable to God, and approved o men (Romans 14:18). In the same epistle Paul Paul has this t his to say: say : I beseech you thereore, brethren, by the mercies o God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable reasona ble service ser vice (Romans 12:1). He uses similar inerences to the Corinthian believers: Whereore we labour, that, whether present or absent, we may be accepted o him (2 Corinthians 5:9).
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Perfection
We cannot wonder then that Sister White exclaims: o obey the commandments o God is the only way to obtain His avor. —4 estimonies, p. 28 John declared to the Jews that their standing beore God was to be decided by their character and lie. Proession was worthless. I their lie and character were not in harmony with God’s law, they were not His people. —Desire of Ages, p. 107 Tus resolutely the servant o the Lord says: It is the inner worth, the excellency o the heart, that determines our acceptance with the Lord o hosts. — Patriarchs and Prophets, p. 638 It is important to recognize that our acceptance by the Beloved at conversion is just as complete as at the end o our Christian pilgrimage. When justified, we are accepted by God because o Christ, and in covenantial relationship with Him, we pledge our allegiance to His will. Tus our continued
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acceptance is dependant upon our constant growth in Him: Te world’s world’s Redeemer Redeemer accepts men as they are, with all their wants, imperections, and weaknesses: and He will not only cleanse rom the defilement o sin, and grant redemption through His blood, but will satisy the heartlongings o all who consent to wear His yoke, to bear His burden. It is His purpose to impart peace and rest to all who come to Him or the bread o lie. He only requires o men to perorm those duties which will lead his steps to heights o bliss to which the disobedient can never attain. —Signs of the imes, October 21, 1880
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Perfection and Assurance
O
ne o the greatest ears about the doctrine o perection is that it concentrates on behavior and does not provide assurance or God’s people. In the ocus upon assurance in theological circles today, we need to contemplate two issues: 1. Why is there on the one hand a lack o assurance? and 2. Why on the other hand is there so much confidence o salvation? Te Evangelical concept o predestination, o once saved always saved, rather than providing pro viding men men and women with authentic assurance in Christ, actually provides them with a alse assurance that deprives them o true assurance. Our assurance is not in anything that we can do; it is in what God has done and is doing or us. For every true-hearted Christian the promises o assurance are rich and abiding.
Perfection and Assurance
Whereore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession or them (Hebrews 7:25). Te Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance (2 Peter 3:9). Tere hath no temptation taken you but such as is common to man: but God is aithul, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it (1 Corin C orinthians thians 10:13). And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water o lie reely (Revelation 22:17).
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Perfection
Tose who have not wholly surrendered their lives to Jesus have no basis or assurance; whereas those whose whose lives are hid in Him have no reason to doubt His saving grace. Let us draw near with a true heart in ull assurance o aith, having our hearts sprinkled rom an evil conscience, and our bodies washed with pure water (Hebrews 10:22). Whereore the rather, brethren, give diligence to make your calling and election sure: or or i ye do these things, ye shall never all: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom o our Lord and Saviour Jesus Christ (2 Peter 1:10, 11). Certainly Paul, at the end o his earthly pilgrimage, had sweet assuran assurance— ce— For I am now ready to be offered, and the time o my departure is at hand. I have ought a good fight, I have finished my course, I have kept the aith: Henceorth there is laid up or me a crown o righteousness, which the
Perfection and Assurance
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Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing (2 imothy 4:6-8). God’s loyal people, who have known sin and abomination in their lives, but have received o the power o the gospel and have washed their robes and made them white in the blood o the Lamb, all in His strength and His courage, courage, ace every ever y crisis, every difficulty difficulty,, every test, every trial and every barrier, with ull assurance o the strength o Christ. Chr ist.
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, , G od s Versus Man s Evaluation of Perfection he story o Job gives a stunning example o the difference between God’s and man’s evaluation o perection. God declared that Job was a perect man.
T
And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perect and an upright man, one that eareth God, and escheweth evil? (Job 1:8). (See also also Job 1:1, 22.) But Job had an altogether different response to his perection. I I speak o strength, lo, he is strong: and i o judgment, who shall set me a time to plead? I I justiy mysel, mine own mouth shall condemn me: i I say, say, I am perect, perect, it shall sha ll also also prove prove me perverse. Tough I were perect, yet would I not know my soul: I would despise my lie (Job 9:19-21).
, , G od s Versus Man s Ev Eval alua uattio ionn of Pe Perf rfec ectition on 67
In this passage (A) Job acknowledges that his strength is o God; (B) he acknowledges the judgment is o God; (C) i he were to declare himsel to be perect he would be per verse; (D) even i he were perect he would despise his lie. Tis is the sincere response o every converted man or woman. It is wholly inappropriate to ask someone i he is perect. It is wholly inappropriate to ask someone whether he knows someone who is perect. Tis evaluation is o God alone. Tat is why the angels had a different evaluation o Paul’s lie rom that o his own. Paul said: Not as though I had already attained, either were already perect: but I ollow afer, afer, i that that I may apprehend that that or which also I am apprehended o Christ Jesus (Philippians 3:12). In commenting upon this, the servant o the Lord said: Let the angels angels o heaven heaven write write o Paul’s Paul’s victories in fighting the good fight o aith. Let heaven rejoice in his steadast tread heavenwar heavenward, d, and that, keeping the prize in view, he counts every other consideration dross. Angels
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Perfection
rejoice to tell his triumphs, but Paul makes no boast o his attainments. Te attitude o Paul is the attitude that every ollower o Christ should take as he urges his way onward in the strie or the immortal crown. — A Acts cts of the the Apost Apostles les, p. 562 Tus also the servant o the Lord could say: Tere are Object Enochs in this our day. —Christ’s , p. 332 Lessons Te saints saints will be b e the last to boast o their worthiness or heaven. Tey will ever sense their utter unworthiness. Tus, when redeemed they will not sing, “W “Worthy orthy,, worthy is me” but “Worthy, worthy is the Lamb.” Tey will cast their crowns at the eet o Jesus, acknowledging that He alone is worthy.
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Perfection and the S econd Coming Coming of Jesus
G
od could never entrust the giving o the final invitation to the world to a people o flawed and deective character. Many listeners would turn away rom the message, message, not because they disbelieve the message, but because o the inconsistency in the lives o the messengers. God’s final invitation to the world will not be degraded beore the inhabitants o the world by its presentation rom the lips o those who are living sinul lives. All inhabitants o the earth must receive an authentic invitation to make their decision or eternity. Indeed, the return o Jesus is contingent upon the perection o His people. We have ofen concentrated on the wrong issues. We have everishly designed designed programs to encourencourage our members to witness to their aith, but with tragic Laodicean complacency, ew are interested in sharing the wonderul salvation that God has provided or us. Rather, our eorts need to be directed directed towards reormation, conversion, and and the total surrender o the will will
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to Christ. When this is accomplished in the hearts o God’s people, they will present His truth to the t he world. No No designed program will then be be required to urge them them to duty. duty. Te infilling o the Holy Spirit will be the supreme motivation and empowerment that is necessary or the miraculous work o taking the everlasting gospel to every nation, kindred, tongue and people. Such character qualities are demanded by the epistles o John: And ye know that he was maniested to take away our sins; and in him is no sin (1 John 3:5). Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him (1 John 3:6). He that committeth sin is o the devil; or the devil sinneth rom the beginning. For this purpose the Son o God was maniested, that he might destroy the works o the devil. Whosoever is born o God doth not commit sin; or his seed rema remaineth ineth in him: and he cannot sin, because he is born o God. In this the children
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o God are maniest, and the children o the devil: whosoever doeth not righteousness is not o God, neither he that loveth not his brother (1 John 3:8-10). And so it is too that the servant o the Lord sees the preparation o his people as absolutely essential or the return o Jesus: When the character o Christ shall be perectly in claim His people, then Hereproduced will come to them as His own. —Christ’s Object Lessons, p. 69 Not one o us will ever receive the seal o God G od while our characters have have one spot or stain upon them. It is lef with us to remedy the deects in our characters, to cleanse the soul temple o every defilement. Ten the latter rain will all upon us as the t he early rain ell upon the disciples on the Day o Pentecost. —5 estimonies, p. 214
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Perfection and Unity
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n recent times, with the doctrinal and liestyle dissonance within our Church, there has been strong cries or unity. Unity is essential beore God’s servants can give the loud cry o Revelation 18:1-5. Tis gospel reaches to every nook and cranny o the world. Ten our Lord and Saviour will appear to redeem His waiting saints. We know that Jesus will not come until the gospel commission has been taken to every nation, kindred, tongue and people (Matthew 24:14). Tough there have been remarkable efforts by the Seventh-day Adventist Church to share this message around the world, we must acknowledge the reality that the overwhelming majority o the inhabitants o this world have never heard the name Seventh-day Adventists, much less the thrilling gospel that God has entrusted to this Church as the depository o His truth at the end o time. Yet we know that Christ’s invitation will not be given to all the world
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until God’s people are empowered by the Holy Spirit. We have been promised a power greater than Pentecost. So dramatic was the presentation o the message under the power o Pentecost, that Paul was able to report beoree the all o Jerusalem that or t hat the gospel “was preached to every creature which is under heaven” (Colossians 1:23). Unity preceded Pentecost: And when the day o Pentecost was ully come, they were all with one accord in one place (Acts 2:1). Tat same unity is necessary at the end o time beore God can entrust His people with the Holy Spirit. I have listened to many sermons on unity, and have witnessed the efforts to make unity the central theme o the 1995 General Conerence session. Many o those addressing the issue o unity have quoted the beautiul message o Jesus in His unity prayer: Tat they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent sent me (Jo ( John hn 17:21).
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Tose sermons to which I have listened have, however, singularly ailed to address the sole basis upon which this unity can be achieved. So important is this principle o unity, however, that Christ emphasized it twice in His prayer: Sanctiy them through thy truth: thy word wor d is truth (John 17:17). And or their sakes I sanctiy mysel, that theythealso might sanctified through truth ( John (Jo hnbe 17:19). Until God’s people are sanctified, there will not be unity. Every other call is a call or a countereit unity, or such calls are predicated upon that which will destroy unity. Frequently, these are calls to compromise, consens consensus, us, or the silencing o truth. Go God d cannot bring genuine unity under alse circumstances. So So important is this matter that Sister White wrote: Unity is the sure result o Christian perection. —Sanctified Life, p. 85 Unity is not a goal, as it is ofen presented to be. It is the natural result o Christian perection. Sadly, the wide-spread teaching
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o the “sin and live” theology has robbed our people o unity. Only a ull response to church-wide calls or revival, repentance, and reormation will result in unity. Te return o Jesus depends upon it. However, not all church members will respond to Christ’s call. Te final shaking brought about by persecution will remove all who continue in worldliness and selfishness. Te truth must be held sacred. Te pluralistic, eclectic, ecumenical, evangelical thrust that is bombarding the Seventh-day Adventist Church is designed to derail this church rom its God-given mission. Te servant o the Lord says: Tere is no sanctification aside rom truth. —Fundamentals of Christian Education, p. 432 I we are to achieve that perect unity necessary or the pouring out o the latter rain, God’s people must hold the truth sacred. But more than this, they must allow the truth to be translated into into the very ver y abric o their lives, bringing the sanctiying principle o God’s love. Tus Paul emphasized: ill we all come in the unity o the aith, and o the knowledge o the
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Son o God, unto a perect perect man, unto the measure o the stature o the ulness o Christ: that we henceorth be no more children, tossed to and ro, and carried about with every wind o doctrine, by the sleight o men, and cunning crafiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ (Eph (Ephesians esians 4:13-15). Peter puts it in the most beautiul terms: Seeing ye have purified your souls in obeying the truth through the Spirit unto uneigned love o the brethren, see that ye love one another with a pure heart ervently; Being born again, not o corruptible seed, but o incorruptible, by the word o God, which liveth and abideth or ever (1 Peter 1:22, 23). Tere is no other way to hasten the coming o Jesus Christ. Te Sanctuary message is designed to lead to the justification and sanctification o God’s people, the blotting out their sins, and the uniting o the lives o
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men and women in God’s truth, providing their title and fitness or heaven. Tere is NO other way.
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Perfection in the Church
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erhaps the greatest challenge that aces Seventh-day Adventist preachers and teachers is to present the concept o perection within the context o Christ our Righteousness. Tis centrality o Christ points men and women to the matchless claims o Christ upon their lives and service; ser vice; a claim validat valid ated ed by the love o God demonstrated on Calvar Calvaryy, and proven through the mercy mercy and long-suffering long-suffering that that He He has shown to His people. Perection presented in a legalistic or Christless ashion will avail nothing. Only as the centrality o the love and power o Jesus is presented in the most winning and attractive way, can we hope to see men and women drawn rom, on the one hand, the legalism o human effort, and on the other, other, rom the alse alse security that Christ did it all, that all we have to do to be saved is to accept His perect lie. Between these two ailed concepts o legalism and antinomianism, is the truth that Christ is able to keep us rom alling into
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sin by His all powerul, victorious lie. God is drawing His people to the total surrender o the will to Him. o the one Who is altogether trustworthy is the hope, not only o an individual nor o the Seventh-day Adventist Church, nor o Christians, but o the whole human race. Our preaching must reflect this challenge i we are serious about the soon return o our Lord and Saviour Saviour..
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artland Publications was established in 1984 as a Bible-centered selsupporting Protestant publishing house. We publish books and produce media or Christians o all ages, to help them in the development o their personal characters, always alwa ys giving glory glor y to God in preparation or the soon return o our Lord and Savior, Jesus Jes us Christ. C hrist. Please request a ree catalog o our selections. You can also order directly rom our website. Office hour hourss (ES (ES) ) Monday–Tursday: 9:00 a.m. to 5:00 p.m. Friday : 9:00 a.m. to 12 noon Friday P.O. Box 1, Rapidan VA 22733 1-800-774-3566 Order line 1-540-672-3566 Fax
[email protected] www.hartlandpublications.org
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he Bible teaches perfection of character, not perfection of flesh or nature. Perfection is significant to every ever y aspect of the saving acts of God. It took a perfect sacrifice to purchase the salvation of the human race. It takes a perfect High Priest to complete the atonement for humanity. humanity. It takes the perfec p erfectt character of God’ Go d’ss chosen to give the answer to Satan’s lie that Christ cannot secure victory in the lives of fallen fal len humanity humanity (Signs of the Times, January 16, 1896). It takes the perfect character of God’s faithful to assure the angels that they are safe to save. It takes the perfect character of God’s people to fulfill the promises of God (2 Peter Peter 1:4). It takes the perfect character character of God’s remnant to fulfill the purposes of the gospel. It takes the perfect perfect character character of God’ God’ss saints saints to ful fulfill fill the law. law. It It takes the perfe perfect ct character of God’s God’s elect to be freed f reed from guilt. It It takes the perfect character of God’s obedient ones to prepare for the judgment. It takes the perfect character of God’s anointed to receive their acceptance and our assurance. It takes the perfect character of God’s sanctified ones to bring unity amongst God’s people (John 17:17; Sanctified Life, p. 85). It takes the perfect character of God’s surrendered ones to fit us for the Second Coming of Christ. It It takes the perfe perfect ct character of God’s God’s loyal ones to safeguard the harmony of the Universe.
