Chapter Twenty Six
A Work of Reform
The work of Sabbath reform to be accomplished in the
last days is foretold in the prophecy of Isaiah: “Thus
saith the Lord, Keep ye judgment, and do justice: for My
salvation is near to come, and My righteousness to be revealed.
Blessed is the man that doeth this, and the son of man that
layeth hold on it; that keepeth the Sabbath from polluting it,
and keepeth his hand from doing any evil.” “The sons of the
stranger, that join themselves to the Lord, to serve Him, and
to love the name of the Lord, to be His servants, everyone
that keepeth the Sabbath from polluting it, and taketh hold
of My covenant; even them will I bring to My holy
mountain, and make them joyful in My house of prayer.”
Isaiah 56:1, 2, 6, 7.
These words apply in the Christian age, as shown by the
context: “The Lord God which gathereth the outcasts of
Israel saith, Yet will I gather others to him, beside those that
are gathered unto him.”
Verse 8. Here is foreshadowed the
gathering in of the Gentiles by the gospel. And upon those
who then honor the Sabbath, a blessing is pronounced. Thus
the obligation of the fourth commandment extends past the
crucifixion, resurrection, and ascension of Christ, to the time
when His servants should preach to all nations the message
of glad tidings.
The Lord commands by the same prophet: “Bind up the
testimony, seal the law among My disciples.”
Isaiah 8:16.
The seal of God’s law is found in the fourth commandment.
This only, of all the ten, brings to view both the name and
the title of the Lawgiver. It declares Him to be the Creator
of the heavens and the earth, and thus shows His claim to
reverence and worship above all others. Aside from this
precept, there is nothing in the Decalogue to show by whose
authority the law is given. When the Sabbath was changed
by the papal power, the seal was taken from the law. The
disciples of Jesus are called upon to restore it by exalting the
Sabbath of the fourth commandment to its rightful position
as the Creator’s memorial and the sign of His authority.
“To the law and to the testimony.” While conflicting
doctrines and theories abound, the law of God is the one unerring
rule by which all opinions, doctrines, and theories are to
be tested. Says the prophet: “If they speak not according to
this word, it is because there is no light in them.”
Verse 20.
Again, the command is given: “Cry aloud, spare not, lift
up thy voice like a trumpet, and show My people their transgression,
and the house of Jacob their sins.” It is not the
wicked world, but those whom the Lord designates as “my
people,” that are to be reproved for their transgressions. He
declares further: “Yet they seek Me daily, and delight to
know My ways, as a nation that did righteousness, and
forsook not the ordinance of their God.”
Isaiah 58:1, 2. Here is
brought to view a class who think themselves righteous and
appear to manifest great interest in the service of God; but
the stern and solemn rebuke of the Searcher of hearts proves
them to be trampling upon the divine precepts.
The prophet thus points out the ordinance which has been
forsaken: “Thou shalt raise up the foundations of many
generations; and thou shalt be called, The repairer of the
breach, The restorer of paths to dwell in. If thou turn away
thy foot from the Sabbath, from doing thy pleasure on My
holy day; and call the Sabbath a delight, the holy of the Lord,
honorable; and shalt honor Him, not doing thine own ways,
nor finding thine own pleasure, nor speaking thine own
words: then shalt thou delight thyself in the Lord.”
Verses
12-14. This prophecy also applies in our time. The breach
was made in the law of God when the Sabbath was changed
by the Roman power. But the time has come for that divine
institution to be restored. The breach is to be repaired and
the foundation of many generations to be raised up.
Hallowed by the Creator’s rest and blessing, the Sabbath
was kept by Adam in his innocence in holy Eden; by Adam,
fallen yet repentant, when he was driven from his happy
estate. It was kept by all the patriarchs, from Abel to
righteous Noah, to Abraham, to Jacob. When the chosen people
were in bondage in Egypt, many, in the midst of prevailing
idolatry, lost their knowledge of God’s law; but when the
Lord delivered Israel, He proclaimed His law in awful
grandeur to the assembled multitude, that they might know
His will and fear and obey Him forever.
From that day to the present the knowledge of God’s law
has been preserved in the earth, and the Sabbath of the fourth
commandment has been kept. Though the “man of sin”
succeeded in trampling underfoot God’s holy day, yet even in
the period of his supremacy there were, hidden in secret
places, faithful souls who paid it honor. Since the Reformation,
there have been some in every generation to maintain
its observance. Though often in the midst of reproach and
persecution, a constant testimony has been borne to the
perpetuity of the law of God and the sacred obligation of
the creation Sabbath.
These truths, as presented in Revelation 14 in connection
with “the everlasting gospel,” will distinguish the church of
Christ at the time of His appearing. For as the result of the
threefold message it is announced: “Here are they that keep
the commandments of God, and the faith of Jesus.” And
this message is the last to be given before the coming of the
Lord. Immediately following its proclamation the Son of
man is seen by the prophet, coming in glory to reap the
harvest of the earth.
Those who received the light concerning the sanctuary
and the immutability of the law of God were filled with
joy and wonder as they saw the beauty and harmony of the
system of truth that opened to their understanding. They
desired that the light which appeared to them so precious
might be imparted to all Christians; and they could not but
believe that it would be joyfully accepted. But truths that
would place them at variance with the world were not
welcome to many who claimed to be followers of Christ.
Obedience to the fourth commandment required a sacrifice
from which the majority drew back.
As the claims of the Sabbath were presented, many
reasoned from the worldling’s standpoint. Said they: “We have
always kept Sunday, our fathers kept it, and many good and
pious men have died happy while keeping it. If they were
right, so are we. The keeping of this new Sabbath would
throw us out of harmony with the world, and we would have
no influence over them. What can a little company keeping
the seventh day hope to accomplish against all the world who
are keeping Sunday?” It was by similar arguments that the
Jews endeavored to justify their rejection of Christ. Their
fathers had been accepted of God in presenting the sacrificial
offerings, and why could not the children find salvation in
pursuing the same course? So, in the time of Luther, papists
reasoned that true Christians had died in the Catholic faith,
and therefore that religion was sufficient for salvation. Such
reasoning would prove an effectual barrier to all advancement
in religious faith or practice.
Many urged that Sundaykeeping had been an established
doctrine and a widespread custom of the church for many
centuries. Against this argument it was shown that the
Sabbath and its observance were more ancient and widespread,
even as old as the world itself, and bearing the sanction both
of angels and of God. When the foundations of the earth
were laid, when the morning stars sang together, and all the
sons of God shouted for joy, then was laid the foundation
of the Sabbath.
Job 38:6, 7;
Genesis 2:1-3. Well may this
institution demand our reverence; it was ordained by no
human authority and rests upon no human traditions; it was
established by the Ancient of Days and commanded by His
eternal word.
As the attention of the people was called to the subject
of Sabbath reform, popular ministers perverted the word
of God, placing such interpretations upon its testimony as
would best quiet inquiring minds. And those who did not
search the Scriptures for themselves were content to accept
conclusions that were in accordance with their desires. By
argument, sophistry, the traditions of the Fathers, and the
authority of the church, many endeavored to overthrow the
truth. Its advocates were driven to their Bibles to defend the
validity of the fourth commandment. Humble men, armed
with the word of truth alone, withstood the attacks of men
of learning, who, with surprise and anger, found their
eloquent sophistry powerless against the simple, straightforward
reasoning of men who were versed in the Scriptures rather
than in the subtleties of the schools.
In the absence of Bible testimony in their favor, many with
unwearying persistence urged—forgetting how the same
reasoning had been employed against Christ and His
apostles: “Why do not our great men understand this Sabbath
question? But few believe as you do. It cannot be that you
are right and that all the men of learning in the world are
wrong.”
To refute such arguments it was needful only to cite the
teachings of the Scriptures and the history of the Lord’s
dealings with His people in all ages. God works through
those who hear and obey His voice, those who will, if need
be, speak unpalatable truths, those who do not fear to reprove
popular sins. The reason why He does not oftener choose
men of learning and high position to lead out in reform
movements is that they trust to their creeds, theories, and
theological systems, and feel no need to be taught of God.
Only those who have a personal connection with the Source
of wisdom are able to understand or explain the Scriptures.
Men who have little of the learning of the schools are
sometimes called to declare the truth, not because they are
unlearned, but because they are not too self-sufficient to be
taught of God. They learn in the school of Christ, and their
humility and obedience make them great. In committing to
them a knowledge of His truth, God confers upon them an
honor, in comparison with which earthly honor and human
greatness sink into insignificance.
The majority of Adventists rejected the truths concerning
the sanctuary and the law of God, and many also renounced
their faith in the advent movement and adopted unsound
and conflicting views of the prophecies which applied to that
work. Some were led into the error of repeatedly fixing upon
a definite time for the coming of Christ. The light which was
now shining on the subject of the sanctuary should have
shown them that no prophetic period extends to the second
advent; that the exact time of this advent is not foretold. But,
turning from the light, they continued to set time after time
for the Lord to come, and as often they were disappointed.
When the Thessalonian church received erroneous views
concerning the coming of Christ, the apostle Paul counseled
them to test their hopes and anticipations carefully by the
word of God. He cited them to prophecies revealing the
events to take place before Christ should come, and showed
that they had no ground to expect Him in their day. “Let no
man deceive you by any means” (2 Thessalonians 2:3), are
his words of warning. Should they indulge expectations that
were not sanctioned by the Scriptures, they would be led to
a mistaken course of action; disappointment would expose
them to the derision of unbelievers, and they would be in
danger of yielding to discouragement and would be tempted
to doubt the truths essential for their salvation. The apostle’s
admonition to the Thessalonians contains an important
lesson for those who live in the last days. Many Adventists have
felt that unless they could fix their faith upon a definite time
for the Lord’s coming, they could not be zealous and diligent
in the work of preparation. But as their hopes are again and
again excited, only to be destroyed, their faith receives such
a shock that it becomes well-nigh impossible for them to be
impressed by the great truths of prophecy.
The preaching of a definite time for the judgment, in the
giving of the first message, was ordered by God. The
computation of the prophetic periods on which that message was
based, placing the close of the 2300 days in the autumn of
1844, stands without impeachment. The repeated efforts to
find new dates for the beginning and close of the prophetic
periods, and the unsound reasoning necessary to sustain these
positions, not only lead minds away from the present truth,
but throw contempt upon all efforts to explain the prophecies.
The more frequently a definite time is set for the second
advent, and the more widely it is taught, the better it suits the
purposes of Satan. After the time has passed, he excites
ridicule and contempt of its advocates, and thus casts
reproach upon the great advent movement of 1843 and 1844.
Those who persist in this error will at last fix upon a date too
far in the future for the coming of Christ. Thus they will be
led to rest in a false security, and many will not be undeceived
until it is too late.
The history of ancient Israel is a striking illustration of
the past experience of the Adventist body. God led His people
in the advent movement, even as He led the children of Israel
from Egypt. In the great disappointment their faith was
tested as was that of the Hebrews at the Red Sea. Had they
still trusted to the guiding hand that had been with them in
their past experience, they would have seen the salvation of
God. If all who had labored unitedly in the work in 1844,
had received the third angel’s message and proclaimed it in
the power of the Holy Spirit, the Lord would have wrought
mightily with their efforts. A flood of light would have been
shed upon the world. Years ago the inhabitants of the earth
would have been warned, the closing work completed, and
Christ would have come for the redemption of His people.
It was not the will of God that Israel should wander forty
years in the wilderness; He desired to lead them directly to
the land of Canaan and establish them there, a holy, happy
people. But “they could not enter in because of unbelief.”
Hebrews 3:19. Because of their backsliding and apostasy
they perished in the desert, and others were raised up to enter
the Promised Land. In like manner, it was not the will of
God that the coming of Christ should be so long delayed and
His people should remain so many years in this world of sin
and sorrow. But unbelief separated them from God. As they
refused to do the work which He had appointed them, others
were raised up to proclaim the message. In mercy to the
world, Jesus delays His coming, that sinners may have an
opportunity to hear the warning and find in Him a shelter
before the wrath of God shall be poured out.
Now as in former ages, the presentation of a truth that
reproves the sins and errors of the times will excite opposition.
"Everyone that doeth evil hateth the light, neither cometh to
the light, lest his deeds should be reproved.”
John 3:20. As
men see that they cannot maintain their position by the
Scriptures, many determine to maintain it at all hazards, and
with a malicious spirit they assail the character and motives
of those who stand in defense of unpopular truth. It is the
same policy which has been pursued in all ages. Elijah was
declared to be a troubler in Israel, Jeremiah a traitor, Paul a
polluter of the temple. From that day to this, those who
would be loyal to truth have been denounced as seditious,
heretical, or schismatic. Multitudes who are too unbelieving
to accept the sure word of prophecy will receive with
unquestioning credulity an accusation against those who dare
to reprove fashionable sins. This spirit will increase more
and more. And the Bible plainly teaches that a time is
approaching when the laws of the state will so conflict with
the law of God that whosoever would obey all the divine
precepts must brave reproach and punishment as an evildoer.
In view of this, what is the duty of the messenger of truth?
Shall he conclude that the truth ought not to be presented,
since often its only effect is to arouse men to evade or resist its
claims? No; he has no more reason for withholding the
testimony of God’s word, because it excites opposition, than had
earlier Reformers. The confession of faith made by saints
and martyrs was recorded for the benefit of succeeding
generations. Those living examples of holiness and steadfast
integrity have come down to inspire courage in those who are
now called to stand as witnesses for God. They received
grace and truth, not for themselves alone, but that, through
them, the knowledge of God might enlighten the earth. Has
God given light to His servants in this generation? Then
they should let it shine forth to the world.
Anciently the Lord declared to one who spoke in His
name: “The house of Israel will not hearken unto thee;
for they will not hearken unto Me.” Nevertheless He said:
"Thou shalt speak My words unto them, whether they will
hear, or whether they will forbear.”
Ezekiel 3:7;
2:7. To the
servant of God at this time is the command addressed: “Lift
up thy voice like a trumpet, and show My people their
transgression, and the house of Jacob their sins.”
So far as his opportunities extend, everyone who has
received the light of truth is under the same solemn and fearful
responsibility as was the prophet of Israel, to whom the word
of the Lord came, saying: “Son of man, I have set thee a
watchman unto the house of Israel; therefore thou shalt hear
the word at My mouth, and warn them from Me. When I
say unto the wicked, O wicked man, thou shalt surely die; if
thou dost not speak to warn the wicked from his way, that
wicked man shall die in his iniquity; but his blood will I
require at thine hand. Nevertheless, if thou warn the wicked
of his way to turn from it; if he do not turn from his way,
he shall die in his iniquity; but thou hast delivered thy soul.”
Ezekiel 33:7-9.
The great obstacle both to the acceptance and to the
promulgation of truth is the fact that it involves inconvenience
and reproach. This is the only argument against the truth
which its advocates have never been able to refute. But this
does not deter the true followers of Christ. These do not wait
for truth to become popular. Being convinced of their duty,
they deliberately accept the cross, with the apostle Paul
counting that “our light affliction, which is but for a moment,
worketh for us a far more exceeding and eternal weight of
glory;” with one of old, “esteeming the reproach of Christ
greater riches than the treasures in Egypt.”
2 Corinthians
4:17;
Hebrews 11:26.
Whatever may be their profession, it is only those who are
world servers at heart that act from policy rather than
principle in religious things. We should choose the right because
it is right, and leave consequences with God. To men of
principle, faith, and daring, the world is indebted for its great
reforms. By such men the work of reform for this time must
be carried forward.
Thus saith the Lord: “Hearken unto Me, ye that know
righteousness, the people in whose heart is My law; fear
ye not the reproach of men, neither be ye afraid of their
revilings. For the moth shall eat them up like a garment,
and the worm shall eat them like wool: but My righteousness
shall be forever, and My salvation from generation to
generation.”
Isaiah 51:7, 8.
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