Part 3: Salvation and the Atonement
This is the third installment of our series responding to the lectures delivered at the North American Division ministerial meeting this past summer in Lexington, Kentucky, in which the cluster of teachings known as Last Generation Theology were challenged. This installment will focus on the lectures in question relative to the meaning of salvation and the nature of the atonement.
Once again, our readers should understand that the lectures in question are referenced in the form of audio recordings, and that each reference to one or the other of the featured lecturers is noted in terms of the minutes and seconds where the statement in question is to be found in the lecture being referred to.
Defining Salvation
One of the two lecturers, responding to the present writer’s summary of the teachings of Last Generation Theology [1]—specifically the third point of the summary which states that “salvation is accomplished by both the justifying and sanctifying righteousness of Christ” [2]—stated in reply that “salvation is received as a gift from God, and not accomplished” [3]. In context, he seems to imply that because salvation is a gift, it does not await accomplishment in the experience of the believer, whether by the believer alone or in cooperation with God.
The lecturer in question appears unaware of the fact that not only do both the justifying and sanctifying phases of Jesus’ righteousness constitute divine gifts; so do the inborn powers possessed by human beings by virtue of their earthly existence. In his final prayer before Israel at the close of his life, King David declared: “All things come of Thee, and of Thine own have we given Thee” (I Chron. 29:14). Ellen White quotes this verse three times in the course of four pages, as she explains why “creature merit” is impossible [##4|Ellen G. White, Faith and Works, pp. 20-23.##]. As God is the Source of all we possess, it is impossible for humans to view any aspect of the saving process as accruing credit on their behalf. Whether before or after conversion, everything we have is a gift of God.
But the fact that God is the Source of all the powers and talents entrusted to human beings doesn’t mean we have no part to play beyond passive belief in fulfilling the conditions of salvation. The apostle Paul admonishes his readers to “work out your own salvation with fear and trembling, for it is God which worketh in you, but to will and to do of His good pleasure” (Phil. 2:12-13). Elsewhere he uses similar language when describing the imperative of his ministry to “present every man perfect in Christ Jesus: Whereunto I also labor, striving according to His working, which worketh in me mightily” (Col. 1:28-29).
Biblical salvation is succinctly defined by the first reference to salvation in the New Testament: “Thou shalt call His name Jesus, for He shall save His people from their sins” (Matt. 1:21). The Bible identifies this process of being saved from sin as including forgiveness (or justification) (Rom. 3:24; Eph. 1:7), regeneration (Titus 3:5), and sanctification (II Thess. 2:13). Elaborating further on these phases of Jesus’ righteousness, Ellen White declares:
The proud heart strives to earn salvation, but both our title to heaven and our fitness for it are found in the righteousness of Christ [##5|——The Desire of Ages, p. 300.##].
The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven [##6|——Messages to Young People, p. 35.##].
So we have nothing in ourselves of which to boast. We have no ground for self-exaltation. Our only ground of hope is in the righteousness of Christ imputed to us, and in that wrought by His Spirit working in and through us [##7|——Steps to Christ, p. 63.##].
In other words, both justifying (forgiving) and sanctifying (transformative) righteousness come from Jesus as gifts to the believer, though both require cooperative effort on the believer’s part (II Chron. 7:14; Prov. 28:13; Isa. 55:7; Phil. 2:12-13; Col. 1:28-29). The claim by the lecturer noted above that “salvation is a gift from God, and not accomplished” [8], thus makes a distinction not found in the inspired text. Ellen White echoes the teachings of Scripture on this point when she writes:
When souls are converted, their salvation is not yet accomplished. They then have the race to run; an arduous struggle is before them [##9|White, My Life Today, p. 313.##].
The work of gaining salvation is one of copartnership, a joint operation. . . . Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works [##10|——Acts of the Apostles, p. 482.##].
The same lecturer cited above insists that “obedience is the result of salvation, not the cause of salvation” [11]. If salvation is being defined in this context as both God’s forgiveness and the state of the heart renewed by divine grace, with outward obedience thus resulting, we can agree. But there is no support in the inspired text for a salvation solely based on forgiveness, with transformation and obedience presumably coming after one is saved. Both Jesus and the apostle Paul are clear that Spirit-empowered obedience is the condition of salvation, not merely its result (e.g. Matt. 7:21; 19:16-26; Luke 10:25-28; Rom. 2:6-10; 8:13; Heb. 5:9).
The above Ellen White statement that “the work of gaining salvation is one of copartnership” [##12|White, Acts of the Apostles, p. 482.##] is but one of numerous statements in her writings regarding grace-empowered obedience being the condition of our salvation. Following are just a few:
When the lawyer came to Christ, saying, “Master, what shall I do to inherit eternal life?", the Saviour did not say, Believe, only believe, and you will be saved. 'What is written in the law?' He said, 'how readest thou?' . . . Here the false doctrine that man has nothing to do but believe is swept away. Eternal life is given to us on the condition that we obey the commandments of God [##13|——Review and Herald, June 26, 1900.##].
The keeping of these (ten) commandments comprises the whole duty of man, and presents the conditions of eternal life. Now the question is, Will man comply with the requirements? Will he love God supremely and his neighbor as himself? There is no possible way for man to do this in his own strength. The divine power of Christ must be added to the effort of humanity [##14|——Signs of the Times, Nov. 24, 1887.##].
The gospel that is to be preached to all nations, kindreds, tongues, and peoples presents the truth in clear lines, showing that obedience is the condition of gaining eternal life. Christ imparts His righteousness to all who consent to let Him take away their sins [##15|——SDA Bible Commentary, vol. 7, p. 972.##].
Thank God, He attends us every step of the way through, if we are willing to be saved in Christ’s appointed way—through obedience to His requirements [##16|——This Day With God, p. 72.##].
In the strength of God alone can you bring yourself where you can be a recipient of His grace, an instrument of righteousness. Not only does God require you to control your thoughts, but also your passions and affections. Your salvation depends upon your governing yourself in these things [##17|——Testimonies, vol. 2, p. 561.##].
God would have all make a practical use of the plain teachings of His word in regard to the salvation of man. If they are doers of the word, which is plain and powerful in its simplicity, they will not fail to perfect Christian character. They will be sanctified through the truth, and through humble obedience to it will secure everlasting life [##18|——Testimonies, vol. 2, p. 694.##].
We are saved by climbing round after round of the ladder, looking to Christ, clinging to Christ, mounting step by step to the height of Christ, so that He is made unto us wisdom, and righteousness, and sanctification, and redemption. Faith, virtue, knowledge, temperance, patience, godliness, brotherly-kindness, and charity are the rounds of this ladder [##19|——Testimonies, vol. 6, p. 147.##].
We are to strive to enter in at the strait gate. But the gate does not swing loosely on its hinges. It will not admit doubtful characters. We must now strive for eternal life with an intensity that is proportionate to the value of the prize before us. It is not money or lands or position, but the possession of a Christlike character, that will open to us the gates of Paradise [##20|——Christian Service, p. 247.##].
The terms of salvation for every son and daughter of Adam are here outlined. It is plainly stated that the condition of gaining eternal life is obedience to the commandments of God [##21|——Review and Herald, Oct. 26, 1897.##].
The great gift of salvation is freely offered to us, through Jesus Christ, on condition that we obey the law of God [##22|——Signs of the Times, Dec. 15, 1887.##].
The same lecturer cited above speaks of the New Testament phrase “in Christ” is designating our complete salvation [23]. We wouldn’t argue here, but it should be noted that to be “in Christ” according to the New Testament means to become a new creature (II Cor. 5:17) and to keep God’s commandments (I John 3:24). Nowhere do the New Testament writers employ this phrase as referring to an alleged forensic “covering” under which persistent, impulsive sin continues. The statement, “Ye are complete in Him” (Col. 2:10) is understood by Ellen White to refer to both initial and progressive conversion (regeneration, justification, and sanctification) [##24|White, Signs of the Times, July 4, 1892.##] as well as to the completeness of conversion through the ultimate perfecting of Christian character. The following Ellen White statements affirm the latter meaning of this Biblical statement:
We are not to educate ourselves to worry. Keep the eye upward, fixed upon the mark of our high calling in Christ Jesus. We have a work to do; let us do it as in the sight of the whole universe of heaven. We are not to faint, to stumble on in unbelief. God desires us to look to Him as our sufficiency and strive to be complete in Him [##25|——That I May Know Him, p. 89.##].
It is our lifework to be reaching forward to the perfection of Christian character, striving constantly for conformity to God’s will. Day by day we are to press upward, ever upward, until of us it can be said, “Ye are complete in Him” (Col. 2:10) [##26|——That I May Know Him, p. 131.##].
God is waiting for us to give ourselves to Him. Then He will mold and fashion the perverse human mind into His own likeness, taking the things of Christ and showing them to us. And as we behold the beauty of the Saviour’s character, we shall grow more and more like Him, until at last God can speak to us the words, “Ye are complete in Him” [##27|——Manuscript Releases, vol. 7, p. 151.##].
Roman Catholic Theology?
Earlier in his discourse, the lecturer in question insists that to believe justification makes the believer righteous is to concede to Roman Catholicism [28]. But the fact that when God declares something to be so, it in fact becomes so, is hardly an echo of the Council of Trent. When God said at the creation, “Let there be light” (Gen. 1:3), it didn’t stay dark. When Jesus said to the leper in Matthew chapter 8, “Be thou clean,” the Bible says that “immediately his leprosy was cleansed” (verse 3). Echoing this Biblical reality, Ellen White declares:
In the creation “He spake, and it was done; He commanded, and it stood fast.” He “calleth those things which be not as though they were” (Psalm 33:9; Rom. 4:17); for when He calls them, they are [##29|White, Education, p. 254.##].
The Bible is clear, as we have seen, that confession of sin, forsaking sin, and a willingness to forgive others are essential prerequisites for the receipt of God’s forgiveness, or justification (II Chron. 7:14; Prov. 28:13; Isa. 55:7; Matt. 6:14-15; I John 1:9). Such conditions require a guileless, transformed heart, which is why we read in Psalm 32: “Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile” (verse 2).
In other words, both the prerequisites and the process of Biblical justification involve divinely-empowered inward change. Thus Paul, contrasting self-generated works with the regenerating work of the Spirit, writes:
Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost.
Which He shed on us abundantly through Jesus Christ our Saviour,
That being justified by His grace, we should be made heirs according to the hope of eternal life (Titus 3:5-7).
Ellen White, commenting on the meaning of divine forgiveness—which she identifies with justification when she writes that “pardon and justification are one and the same thing” [##30|——SDA Bible Commentary, vol. 6, p. 1070.##]—makes the following observations about the experience of justification:
To be pardoned in the way that Christ pardons, is not only to be forgiven, but to be renewed in the spirit of our mind. The Lord says, “A new heart will I give unto thee.” The image of Christ is to be stamped upon the very mind, heart, and soul [##31|——Review and Herald, Aug. 19, 1890.##].
Justification means pardon. It means that the heart, purged from dead works, is prepared to receive the blessing of sanctification [##32|——Ye Shall Receive Power, p. 96.##].
God’s forgiveness is not merely a judicial act by which He sets us free from condemnation. It is not only forgiveness for sin, but reclaiming from sin. It is the outflow of redeeming love that transforms the heart. David had the true conception of forgiveness when he prayed, “Create in me a clean heart, O God, and renew a right spirit within me” Psalm 51:10 [##33|——Thoughts from the Mount of Blessing, p. 114 (italics original).##].
The grace of Christ purifies while it pardons, and fits men for a holy heaven [##34|——That I May Know Him, p. 336.##].
Roman Catholic theology is not wrong because it defines justification as including transformative grace. Rather, it is wrong because it claims man-made rituals to be the conduit by which this grace is received. Ellen White, the only inspired commentator on Reformation history, explains in the following statement the issue between Martin Luther and the papacy:
Many of his (Luther’s) own congregation had purchased certificates of pardon, and they soon began to come to their pastor, confessing their various sins, and expecting absolution, not because they were penitent and wished to reform, but on the ground of the indulgence. Luther refused them absolution, and warned them that unless they should repent and reform their lives, they must perish in their sins. . . .
Luther now entered boldly upon his work as a champion of the truth. His voice was heard from the pulpit in earnest, solemn warning. He set before the people the offensive character of sin, and taught them that it is impossible for man, by his own works, to lessen its guilt or evade its punishment. Nothing but repentance toward God and faith in Christ can save the sinner [##35|——The Great Controversy, pp. 128-129.##].
Let us remember that elsewhere in the writings of Ellen White, “Repentance includes sorrow for sin, and a turning away from it” [##36|——Steps to Christ, p. 23.##]. Notice how, according to the inspired pen, the problem with Catholic teachings is not that repentance and reformation of life are necessary in order to receive God’s forgiveness, but rather, that compliance with human rituals and stipulations (e.g. confession to priests, the purchase of indulgences, penances, pilgrimages) make one eligible for forgiveness. Ellen White draws this contrast even more sharply in the context of her statement regarding Luther and his congregation:
A salvation that could be bought with money was more easily obtained than that which requires repentance, faith, and diligent effort to resist and overcome sin [##37|——The Great Controversy, p. 128.##].
Ellen White draws a similar contrast when recounting a sermon of Ulrich Zwingli to Catholic pilgrims visiting a shrine to the Virgin Mary, who thought such a pilgrimage could bring them acceptance with God:
To many listeners these (Zwingli’s) teachings were unwelcome. It was a bitter disappointment to them to be told that their toilsome journey had been made in vain. The pardon freely offered to them through Christ they could not comprehend. They were satisfied with the old way to heaven which Rome had marked out for them. They shrank from the perplexity of searching for anything better. It was easier to trust their salvation to the priests and the pope than to seek for purity of heart [##38|——The Great Controversy, p. 175.##].
According to Ellen White’s inspired commentary, this was the issue that split Christendom in the sixteenth century. No tug-of-war between forensic righteousness and the work of the Holy Spirit, no struggle between a believe-only gospel and the necessity of obedience as a condition of salvation, is cited by the inspired pen as the cause of this pivotal event in Christian history. Rather, divine versus human mediation—the requirements of the written Word and the change of heart and striving for holiness thereby demanded, versus a mere outward compliance with stipulations devised by human clerics and institutions—this was the great issue that birthed the Protestant Reformation.
Defining the Atonement
The speaker in question is correct when saying that “Jesus is our atonement” [39]. But he is mistaken when he says that Last Generation Theology understands the atonement as occurring in only three phases [40]. Actually, there are seven:
1. The laying on of hands by the sinner on the sacrificial victim (Lev. 4:4,15,24,29).
2. Confession of sin by the sinner (Lev. 5:5).
3. Forsaking of sin, the absence of guile, and a forgiving spirit on the sinner’s part (II Chron. 7:14; Psalm 32:1-2; Prov. 28:13; Isa. 55:7; Matt. 6:14-15; Rom. 4:6-8; I John 1:9).
4. The slaying of the sacrificial victim (Lev. 4:4,15,24; 5:8; 7:2).
5. The mediation of sacrificial blood (Lev. 4:16-20; 25-26,30-31,34-35; 5:9-10; 7:1-7).
6. The afflicting of the soul and its cleansing from sin on the annual Day of Atonement (Lev. 16:30; 23:27-30).
7. The exile and death of the scapegoat, also part of the Day of Atonement ritual (Lev. 16:10).
In the above verses, atonement is identified as the means whereby one receives forgiveness for sin (Lev. 4:20,26,31,35). And in each of the cases described in this chapter of Leviticus, the sinner was to lay hands on the sacrificial victim (Lev. 4:4,15,24,29), thus transferring the sin in question to the sacrifice. We noted earlier the Biblical conditions for receiving God’s forgiveness: confession and forsaking of sin, a guileless spirit, and a willingness to forgive others (II Chron. 7:14; Psalm 32:1-2; Prov. 28:13; Isa. 55:7; Matt. 6:14-15; Rom. 4:6-8; I John 1:9). Putting all the above verses together, we begin to perceive the interwoven tapestry of Biblical atonement theology.
Moreover, only when the blood of the sacrifice was mediated by the priest in the sanctuary does the Bible say atonement was made (Lev. 4:16-20; 25-26,30-31,34-35; 5:9-10; 7:1-7). When we consider what in fact was completed on the cross relative to the atonement process, the above point is pivotal.
The same lecturer is correct when he speaks of the cross as the lying at the heart of Seventh-day Adventist theology [41]. Ellen White is clear that “the sacrifice of Christ as an atonement for sin is the great truth around which all other truths cluster” [##42|White, Gospel Workers, p. 315.##]. Indeed, nothing at all in the plan of salvation would be possible without Jesus’ sacrifice on the cross. But the importance and efficacy of the cross is not limited to the events of Calvary. It also includes the mediation of the blood shed on Calvary in the heavenly sanctuary (Heb. 9:12,14), which both forgives and cleanses the people of God from sin (Eph. 1:7; Col. 1:14; Heb. 10:29; 13:12,20-21).
The attempt by the lecturer in question to distinguish between the “complete atonement” on the cross and the “completed atonement” involving the Savior’s intercession in heaven [43], will come across to many as a case of theological doublespeak. (Imagine my mowing someone’s lawn and subsequently telling him that the job was “complete but not completed.”) It is far less confusing to simply accept the different phases of the atonement process noted above, as outlined in both Scripture and the writings of Ellen White.
The only explicit reference to atonement in the New Testament, of course, is Romans 5:11, which in the King James Version speaks of those who have “now received the atonement.” Most marginal readings and modern translations use the word reconciliation here, which is really the best synonym for atonement (at-one-ment) in Scripture. The human family are estranged from God through their choice to sin (Isa. 59:2), thus standing in need of reconciliation with God. The atonement of Christ in all its phases is the means whereby this reconciliation is accomplished (Rom. 5:10; II Cor. 5:18-20; Col. 1:20-23; Heb. 2:17).
Ellen White is clear, regarding inspired language, that “different meanings are expressed by the same word; there is not one word for each distinct idea” [##44|White, Selected Messages, vol. 1, p. 20.##]. Context and the inspired consensus help us perceive the different ways in which inspired terminology is used. Nowhere is this varied use of an inspired word more evident than in Ellen White’s discussion of the atonement. In a number of statements, some of which the lecturer in question has noted [45], Ellen White does speak of a finished atonement on the cross:
He (Christ) planted the cross between heaven and earth, and when the Father beheld the sacrifice of His Son, He bowed before it in recognition of its perfection. ‘It is enough,’ He said. ‘The Atonement is complete” [##46|White, Review and Herald, Sept. 24, 1901.##].
Our great High Priest completed the sacrificial offering of Himself when He suffered without the gate. Then a perfect atonement was made for the sins of the people” [##47|——That I May Know Him, p. 73.##].
No language could convey the rejoicing of heaven or God’s expression of satisfaction and delight in His only begotten Son as He saw the completion of the atonement [##48|——Signs of the Times, Aug. 16, 1899.##].
The Father demonstrates His infinite love for Christ, who paid our ransom with His blood, by receiving and welcoming Christ’s friends as His friends. He is satisfied with the atonement made [##49|——Testimonies, vol. 6, p. 364.##].
When viewed in the light of the statements we are about to consider, it becomes clear that the word atonement used in the above references is a synonym for sacrifice. Despite what some have alleged, Seventh-day Adventists have never been in doubt as to the completion of Christ’s sacrifice on the cross. (When was the last time you saw an Adventist sacrifice a lamb?) But in the following statements Ellen White affirms the Biblical teaching that atonement includes priestly mediation and the earthly perfecting of character made possible both by the cross event and the ministry of our Lord in heaven:
Now, while our great High Priest is making the atonement for us, we should seek to become perfect in Christ [##50|——The Great Controversy, p. 623.##].
Now Christ is in the heavenly sanctuary. And what is He doing? Making atonement for us, cleansing the sanctuary from the sins of the people. Then we must enter by faith into the sanctuary with Him; we must commence the work in the sanctuary of our souls. We are to cleanse ourselves from all defilement. We must “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” [##51|——1888 Materials, vol. 1, p. 127.##].
Jesus is our great High Priest in heaven. And what is He doing? He is making intercession and atonement for His people who believe in Him [##52|——Testimonies to Ministers, p. 37.##].
Today He (Christ) is making an atonement for us before the Father. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” Pointing to the palms of His hands, pierced by the fury and prejudice of wicked men, He says of us, “I have graven thee upon the palms of My hands” (Isa. 49:16) [##53|——SDA Bible Commentary, vol. 7A, p. 481.##].
Now this Saviour is our intercessor, making an atonement for us before the Father [##54|——Christ Triumphant, p. 288.##].
We are living in the great antitypical day of atonement. Jesus is now in the heavenly sanctuary, making reconciliation [atonement] for the sins of the people [##55|——From the Heart, p. 265.##].
When Christ, the Mediator, burst the bands of the tomb, and ascended on high to minister for man, He first entered the holy place where, by virtue of His own sacrifice, He made an offering for the sins of men. With intercession and pleadings He presented before God the prayers and repentance and faith of His people, purified by the incense of His own merits. He next entered the most holy place, to make an atonement for the sins of the people, and to cleanse the sanctuary. His work as high priest completes the divine plan of redemption by making the final atonement for sin [##56|——Manuscript Releases, vol. 10, p. 157.##].
The divine-human Son of God is now standing before the Father, pleading our cases and making atonement for our transgressions [##57|——Sermons and Talks, vol. 2, p. 222.##].
Christ has been manifested in the flesh; His blood has been poured out, the perfect sacrifice for the sins of the world; and now our Mediator stands before the mercy-seat making an atonement for His people [##58|——Review and Herald, May 6, 1884.##].
Why do we complain of clouds and darkness, when there is an open door of mercy, and Jesus is engaged in a special work in our behalf, making an atonement for us, presenting our names before the Father? [##59|——Review and Herald, Nov. 24, 1885.##].
The ministers of God are not to be content to remain in ignorance of the deep things of His word. Many do not make any progress in attaining knowledge; they are slothful servants, who do not realize the importance of the truth for this time. . . . They do not seek to place themselves in harmony with the work of Christ in the heavenly sanctuary, where He is making an atonement for His people [##60|——Review and Herald, April 8, 1890.##].
Christ as the great high priest, making a perfect atonement for sin, stands alone in divine majesty and glory. Other high priests were only types, and when He appeared, the need of their services vanished. “But this Man, because He continueth ever, hath an unchangeable priesthood. Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them” [##61|——Review and Herald, March 17, 1903.##].
Little wonder that Ellen White says that “the intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross” [##62|——The Great Controversy, p. 489.##]. Obviously the cross makes the heavenly intercession of Jesus possible in the first place. But it is clear from the inspired text that the atonement process includes Jesus’ intercession, together with the forgiveness and empowerment thus make possible, as well as His death on Calvary.
The above statements should conclusively demonstrate that the lecturer in question is wrong when he states that Christ in His heavenly ministry is applying “the benefits, not the making” of His atonement [63]. The above statements are clear beyond dispute that Jesus is actually making atonement in the heavenly sanctuary, and in His simultaneous work of forgiving and cleansing His saints. The lecturer in question proceeds to quote the following Ellen White statement [64]:
The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement [##65|White, Early Writings, p. 260.##].
Again we see the word atonement used as a synonym for Jesus’ sacrifice on the cross. Again we are reminded of Ellen White’s principle regarding inspired language, that “different meanings are expressed by the same word; there is not one word for each distinct idea” [##66|——Selected Messages, vol. 1, p. 20.##]. When the collective witness of both Scripture and Ellen White is fully assembled, Biblical atonement is recognized as a multi-phased process. What happened at Calvary makes the process possible, but the process didn’t end there.
“If you are right with God today . . .”
Finally, the lecturer in question cites the following Ellen White statement [67]:
If you are right with God today, you are ready if Christ should come today [##68|White, In Heavenly Places, p. 227.##].
First of all, we must recognize that this statement is hypothetical, as neither Scripture nor the writings of Ellen White teach that it is possible for Christ to return at any moment. This statement reminds us of the apostle Paul’s warning that “though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal. 1:8). Quite obviously, when viewed in the light of the Biblical consensus, any angel preaching a gospel different from the one taught in Scripture wouldn’t be from heaven! Scripture is clear that the heavenly angels are “all ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14). No such being would be found teaching a gospel contrary to the one taught in the Bible. Any supernatural being engaged in such nefarious work is identified in Second Corinthians 11:14-15.
But though it is not possible for Jesus to come at any moment, it is most assuredly possible to die at any moment, so the necessity of being constantly right with God is certainly the Christian’s highest imperative. But what in fact does Ellen White mean in this statement when she speaks of being “right with God today”? Let’s look at the statement in its context:
If you are right with God today, you are ready if Christ should come today. What we need is Christ formed within, the hope of glory. We want that you should have a deep and earnest longing for the righteousness of Jesus Christ. Your old, tattered garments of self-righteousness will not give you an entrance into the kingdom of God, but that garment that is woven in the loom of heaven—the righteousness of Jesus Christ—will. It will give you an inheritance among the sanctified. . . .
Are you individually daily preparing that you can unite with the family of heaven? Are you quarrelsome here? Are you finding fault with your household here? If you are, you will find fault with them in heaven. Your character is being tested and proved in this life, whether you will make a peaceable subject of God’s kingdom in heaven [##69|——In Heavenly Places, p. 227.##].
Clearly, being “right with God” as defined by the above statement is a matter of Christ living within the believer, enabling him or her to overcome and expel wicked traits of character from the life. Contrary to what some have alleged, neither this statement nor its context defines being “right with God” as a matter of declarative righteousness covering the Christian while occasional, impulsive sin continues to mar the life. Transformative, practical righteousness is the focus of this passage.
The next installment of our series will consider in greater depth the topics of sanctification and perfection as addressed by the lectures under review.
REFERENCES
1. Jiri Moskala, “God’s Character and the Last Generation,” Part 2, 10:53 http://www.lastgenerationforchrist.org/articles
2. Ibid, 11:55.
3. Ibid, 12:05.
4. Ellen G. White, Faith and Works, pp. 20-23.
5. ----The Desire of Ages, p. 300.
6. ----Messages to Young People, p. 35.
7. ----Steps to Christ, p. 63.
8. Moskala, “God’s Character and the Last Generation,” Part 2, 12:05 http://www.lastgenerationforchrist.org/articles
9. White, My Life Today, p. 313.
10. ----Acts of the Apostles, p. 482.
11. Moskala, “God’s Character and the Last Generation,” Part 2, 16:44 http://www.lastgenerationforchrist.org/articles
12. White, Acts of the Apostles, p. 482.
13. ----Review and Herald, June 26, 1900.
14. ----Signs of the Times, Nov. 24, 1887.
15. ----SDA Bible Commentary, vol. 7, p. 972.
16. ----This Day With God, p. 72.
17. ----Testimonies, vol. 2, p. 561.
18. Ibid, p. 694.
19. Ibid, vol. 6, p. 147.
20. ----Christian Service, p. 247.
21. ----Review and Herald, Oct. 26, 1897.
22. ----Signs of the Times, Dec. 15, 1887.
23. Moskala, “God’s Character and the Last Generation,” Part 2, 41:00 http://www.lastgenerationforchrist.org/articles
24. White, Signs of the Times, July 4, 1892.
25. ----That I May Know Him, p. 89.
26. Ibid, p. 131.
27. ----Manuscript Releases, vol. 7, p. 151.
28. Moskala, “God’s Character and the Last Generation,” Part 2, 12:24 http://www.lastgenerationforchrist.org/articles
29. White, Education, p. 254.
30. ----SDA Bible Commentary, vol. 6, p. 1070.
31. ----Review and Herald, Aug. 19, 1890.
32. ----Ye Shall Receive Power, p. 96.
33. ----Thoughts from the Mount of Blessing, p. 114 (italics original).
34. ----That I May Know Him, p. 336.
35. ----The Great Controversy, pp. 128-129.
36. ----Steps to Christ, p. 23.
37. ----The Great Controversy, p. 128.
38. Ibid, p. 175.
39. Moskala, “God’s Character and the Last Generation,” Part 2, 17:10 http://www.lastgenerationforchrist.org/articles
40. Ibid, 16:55.
41. Ibid, 17:29.
42. White, Gospel Workers, p. 315.
43. Moskala, “God’s Character and the Last Generation,” Part 2, 17:55 http://www.lastgenerationforchrist.org/articles
44. White, Selected Messages, vol. 1, p. 20.
45. Moskala, “God’s Character and the Last Generation,” Part 2, 20:14 http://www.lastgenerationforchrist.org/articles
46. White, Review and Herald, Sept. 24, 1901.
47. ----That I May Know Him, p. 73.
48. ----Signs of the Times, Aug. 16, 1899.
49. ----Testimonies, vol. 6, p. 364.
50. ----The Great Controversy, p. 623.
51. ----1888 Materials, vol. 1, p. 127.
52. ----Testimonies to Ministers, p. 37.
53. ----SDA Bible Commentary, vol. 7A, p. 481.
54. ----Christ Triumphant, p. 288.
55. ----From the Heart, p. 265.
56. ----Manuscript Releases, vol. 10, p. 157.
57. ----Sermons and Talks, vol. 2, p. 222.
58. ----Review and Herald, May 6, 1884.
59. Ibid, Nov. 24, 1885.
60. Ibid, April 8, 1890.
61. Ibid, March 17, 1903.
62. ----The Great Controversy, p. 489.
63. Moskala, “God’s Character and the Last Generation,” Part 2, 25:04 http://www.lastgenerationforchrist.org/articles
64. Ibid, 25:31.
65. White, Early Writings, p. 260.
66. ----Selected Messages, vol. 1, p. 20.
67. Moskala, “God’s Character and the Last Generation,” Part 2, 43:23 http://www.lastgenerationforchrist.org/articles
68. White, In Heavenly Places, p. 227.
69. Ibid.
Pastor Kevin Paulson holds a Bachelor’s degree in theology from Pacific Union College, a Master of Arts in systematic theology from Loma Linda University, and a Master of Divinity from the SDA Theological Seminary at Andrews University. He served the Greater New York Conference of Seventh-day Adventists for ten years as a Bible instructor, evangelist, and local pastor. He writes regularly for Liberty magazine and does script writing for various evangelistic ministries within the denomination. He continues to hold evangelistic and revival meetings throughout the North American Division and beyond, and is a sought-after seminar speaker relative to current issues in the Seventh-day Adventist Church. He presently resides in Berrien Springs, Michigan