"He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy." Proverbs 28:13. {SC 37.1}
The conditions of obtaining mercy of God are simple and just and reasonable. The Lord does not require us to do some grievous thing in order that we may have the forgiveness of sin. We need not make long and wearisome pilgrimages, or perform painful penances, to commend our souls to the God of heaven or to expiate our transgression; but he that confesseth and forsaketh his sin shall have mercy. {SC 37.2}
The apostle says, "Confess your faults one to another, and pray one for another, that ye may be healed." James 5:16. Confess your sins to God, who only can forgive them, and your faults to one another. If you have given offense to your friend or neighbor, you are to acknowledge your wrong, and it is his duty freely to forgive you. Then you are to seek the forgiveness of God, because the brother you have wounded is the property of God, and in injuring him you sinned against his Creator and Redeemer. The case is brought before the only true Mediator, our great High Priest, who "was in all points tempted like as we are, yet without sin," and who is "touched with the feeling of our infirmities," and is able to cleanse from every stain of iniquity. Hebrews 4:15. {SC 37.3}
Those who have not humbled their souls before God in acknowledging their guilt, have not yet fulfilled the first condition of acceptance. If we have not experienced that repentance which is not to be repented of, and have not with true humiliation of soul and brokenness of spirit confessed our sins, abhorring our iniquity, we have never truly sought for the forgiveness of sin; and if we have never sought, we have never found the peace of God. The only reason why we do not have remission of sins that are past is that we are not willing to humble our hearts and comply with the conditions of the word of truth. Explicit instruction is given concerning this matter. Confession of sin, whether public or private, should be heartfelt and freely expressed. It is not to be urged from the sinner. It is not to be made in a flippant and careless way, or forced from those who have no realizing sense of the abhorrent character of sin. The confession that is the outpouring of the inmost soul finds its way to the God of infinite pity. The psalmist says, "The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit." Psalm 34:18. {SC 37.4}
True confession is always of a specific character, and acknowledges particular sins. They may be of such a nature as to be brought before God only; they may be wrongs that should be confessed to individuals who have suffered injury through them; or they may be of a public character, and should then be as publicly confessed. But all confession should be definite and to the point, acknowledging the very sins of which you are guilty. {SC 38.1}
In the days of Samuel the Israelites wandered from God. They were suffering the consequences of sin; for they had lost their faith in God, lost their discernment of His power and wisdom to rule the nation, lost their confidence in His ability to defend and vindicate His cause. They turned from the great Ruler of the universe and desired to be governed as were the nations around them. Before they found peace they made this definite confession: "We have added unto all our sins this evil, to ask us a king." 1 Samuel 12:19. The very sin of which they were convicted had to be confessed. Their ingratitude oppressed their souls and severed them from God. {SC 38.2}
Confession will not be acceptable to God without sincere repentance and reformation. There must be decided changes in the life; everything offensive to God must be put away. This will be the result of genuine sorrow for sin. The work that we have to do on our part is plainly set before us: "Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." Isaiah 1:16, 17. "If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die." Ezekiel 33:15. Paul says, speaking of the work of repentance: "Ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." 2 Corinthians 7:11. {SC 39.1}
When sin has deadened the moral perceptions, the wrongdoer does not discern the defects of his character nor realize the enormity of the evil he has committed; and unless he yields to the convicting power of the Holy Spirit he remains in partial blindness to his sin. His confessions are not sincere and in earnest. To every acknowledgment of his guilt he adds an apology in excuse of his course, declaring that if it had not been for certain circumstances he would not have done this or that for which he is reproved. {SC 40.1}
After Adam and Eve had eaten of the forbidden fruit, they were filled with a sense of shame and terror. At first their only thought was how to excuse their sin and escape the dreaded sentence of death. When the Lord inquired concerning their sin, Adam replied, laying the guilt partly upon God and partly upon his companion: "The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat." The woman put the blame upon the serpent, saying, "The serpent beguiled me, and I did eat." Genesis 3: 12, 13. Why did You make the serpent? Why did You suffer him to come into Eden? These were the questions implied in her excuse for her sin, thus charging God with the responsibility of their fall. The spirit of self-justification originated in the father of lies and has been exhibited by all the sons and daughters of Adam. Confessions of this order are not inspired by the divine Spirit and will not be acceptable to God. True repentance will lead a man to bear his guilt himself and acknowledge it without deception or hypocrisy. Like the poor publican, not lifting up so much as his eyes unto heaven, he will cry, "God be merciful to me a sinner," and those who do acknowledge their guilt will be justified, for Jesus will plead His blood in behalf of the repentant soul. {SC 40.2}
The examples in God's word of genuine repentance and humiliation reveal a spirit of confession in which there is no excuse for sin or attempt at self-justification. Paul did not seek to shield himself; he paints his sin in its darkest hue, not attempting to lessen his guilt. He says, "Many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities." Acts 26: 10, 11. He does not hesitate to declare that "Christ Jesus came into the world to save sinners; of whom I am chief." 1 Timothy 1:15. {SC 41.1}
The humble and broken heart, subdued by genuine repentance, will appreciate something of the love of God and the cost of Calvary; and as a son confesses to a loving father, so will the truly penitent bring all his sins before God. And it is written, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9. {SC 41.2}
Spirit of Prophecy Readings:
Selected Messages, Book 1, 164-168
"The Daily" of Daniel Eight
I have words to speak to my brethren east and west, north and south. I request that my writings shall not be used as the leading argument to settle questions over which there is now so much controversy. I entreat of Elders H, I, J, and others of our leading brethren, that they make no reference to my writings to sustain their views of "the daily." {1SM 164.1}
It has been presented to me that this is not a subject of vital importance. I am instructed that our brethren are making a mistake in magnifying the importance of the difference in the views that are held. I cannot consent that any of my writings shall be taken as settling this matter. The true meaning of "the daily" is not to be made a test question. {1SM 164.2}
I now ask that my ministering brethren shall not make use of my writings in their arguments regarding this question {"the daily"}; for I have had no instruction on the point under discussion, and I see no need for the controversy. Regarding this matter under present conditions, silence is eloquence. {1SM 164.3}
The enemy of our work is pleased when a subject of minor importance can be used to divert the minds of our brethren from the great questions that should be the burden of our message. As this is not a test question, I entreat of my brethren that they shall not allow the enemy to triumph by having it treated as such. {1SM 164.4}
The True Testing Questions
The work that the Lord has given us at this time is to present to the people the true light in regard to the testing questions of obedience and salvation--the commandments of God and the testimony of Jesus Christ. {1SM 165.1}
In some of our important books that have been in print for years, and which have brought many to a knowledge of the truth, there may be found matters of minor importance that call for careful study and correction. Let such matters be considered by those regularly appointed to have the oversight of our publications. Let not these brethren, nor our canvassers, nor our ministers magnify these matters in such a way as to lessen the influence of these good soul-saving books. Should we take up the work of discrediting our literature, we would place weapons in the hands of those who have departed from the faith and confuse the minds of those who have newly embraced the message. The less that is done unnecessarily to change our publications, the better it will be. {1SM 165.2}
In the night seasons I seem to be repeating to my brethren in responsible positions, words from the First Epistle of John. {Chapter 1 is quoted.} {1SM 165.3}
A Daily Conversion
Our brethren should understand that self needs to be humbled and brought under the control of the Holy Spirit. The Lord calls upon those of us who have had great light to be converted daily. This is the message I have to bear to our editors and to the presidents of all our conferences. We must walk in the light while we have the light, lest darkness come upon us. {1SM 165.4}
All who are led by the Holy Spirit of God will have a message for this last time. With mind and heart they will be carrying a burden for souls, and they will bear the heavenly message of Christ to those with whom they associate. Those who in speech act as the Gentiles act, cannot be introduced into the heavenly courts. My brethren, receive the light, redeeming the time because the days are evil. {1SM 165.5}
Satan is busily working with all who will give him encouragement. Those who have the light, but refuse to walk in it, will become confused, until darkness pervades their souls, and shapes their whole course of action. But the spirit of wisdom and goodness of God as revealed in His Word, will become brighter and brighter as they follow on in the path of true obedience. All the righteous demands of God will be met through sanctification of the Holy Spirit.... {1SM 166.1}
There are great privileges and blessings for all who will humble themselves and fully consecrate their hearts to God. Great light will be given to them. When men are willing to be transformed, then they will be exercised unto godliness. {1SM 166.2}
"And of his fulness have all we received, and grace for grace" (John 1:16). "My grace is sufficient for thee: for my strength is made perfect in weakness" (2 Cor. 12:9). Says the Saviour: "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world" (Matt. 28:18-20). {1SM 166.3}
Shall this wealth of grace and power for service continue among us to be unappreciated and turned from without relish or appetite? The instruction I am bidden to give to our people now is the same as I gave while in Washington. The Lord calls for individual effort. One cannot do the work of another. Great light has been shining, but it has not been fully comprehended and received. {1SM 166.4}
If our brethren will now consecrate themselves unreservedly to God, He will accept them. He will give them a transformation of mind, that they may be savors of life unto life. Wake up, brethren and sisters, that you may attain to your high calling through Christ Jesus our Lord.--Manuscript 11, 1910. {1SM 166.5}
Not a Test Question To My Brethren in the Ministry:
Dear Fellow Workers--
I have words to speak to . . . all who have been active in urging their views in regard to the meaning of "the daily" of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work. {1SM 167.1}
The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses, and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we are united, and on which we have clear light. {1SM 167.2}
I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak--sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not "the daily," or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God. {1SM 167.3}
Our ministers should seek to make the most favorable presentation of truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may cooperate with us, making a sacred impression upon the minds of those for whom we labor. {1SM 167.4}
Draw in Even Cords
We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength. {1SM 168.1}
This is not a time to make prominent unimportant points of difference. If some who have not had a strong living connection with the Master reveal to the world their weakness of Christian experience, the enemies of the truth, who are watching us closely, will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart. {1SM 168.2}
The subject of "the daily" should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted. . . . While the present condition of difference of opinion regarding this subject exists let it not be made prominent. Let all contention cease. At such a time silence is eloquence. {1SM 168.3}
The duty of God's servants at this time is to preach the Word in the cities. Christ came from the heavenly courts to this earth in order to save souls and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.--Letter 62, 1910. {1SM 168.4}
The Great Controversy, 409-432. (Chapters 23-25)
Chapter 23: What is the Sanctuary?
The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." [DAN. 8:14.] These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844. {GC88 409.1}
But the appointed time had passed, and the Lord had not appeared. The believers knew that God's Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended. {GC88 409.2}
To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Dan 9:25-27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ's baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. "Then," said the angel, "shall the sanctuary be cleansed." All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy. {GC88 409.3}
But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary. [SEE APPENDIX, NOTE 6.] {GC88 410.1}
In their investigation they learned that there is no Scripture evidence sustaining the popular view that the earth is the sanctuary; but they found in the Bible a full explanation of the subject of the sanctuary, its nature, location, and services; the testimony of the sacred writers being so clear and ample as to place the matter beyond all question. The apostle Paul, in the Epistle to the Hebrews, says: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the show-bread; which is called the sanctuary. And after the second veil, the tabernacle which is called the holiest of all, which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubim of glory shadowing the mercy-seat." [HEB. 9:1-5.] {GC88 411.1}
The sanctuary to which Paul here refers was the tabernacle built by Moses at the command of God, as the earthly dwelling-place of the Most High. "Let them make me a sanctuary, that I may dwell among them," [EX. 25:8.] was the direction given to Moses while in the mount with God. The Israelites were journeying through the wilderness, and the tabernacle was so constructed that it could be removed from place to place; yet it was a structure of great magnificence. Its walls consisted of upright boards heavily plated with gold, and set in sockets of silver, while the roof was formed of a series of curtains, or coverings, the outer of skins, the innermost of fine linen beautifully wrought with figures of cherubim. Besides the outer court, which contained the altar of burnt-offering, the tabernacle itself consisted of two apartments called the holy and the most holy place, separated by a rich and beautiful curtain, or veil; a similar veil closed the entrance to the first apartment. {GC88 411.2}
In the holy place was the candlestick, on the south, with its seven lamps giving light to the sanctuary both by day and by night; on the north stood the table of show-bread; and before the veil separating the holy from the most holy was the golden altar of incense, from which the cloud of fragrance, with the prayers of Israel, was daily ascending before God. {GC88 412.1}
In the most holy place stood the ark, a chest of precious wood overlaid with gold, the depository of the two tables of stone upon which God had inscribed the law of ten commandments. Above the ark, and forming the cover to the sacred chest, was the mercy-seat, a magnificent piece of workmanship, surmounted by two cherubim, one at each end, and all wrought of solid gold. In this apartment the divine presence was manifested in the cloud of glory between the cherubim. {GC88 412.2}
After the settlement of the Hebrews in Canaan, the tabernacle was replaced by the temple of Solomon, which, though a permanent structure and upon a larger scale, observed the same proportions, and was similarly furnished. In this form the sanctuary existed--except while it lay in ruins in Daniel's time--until its destruction by the Romans, A. D. 70. {GC88 412.3}
This is the only sanctuary that ever existed on the earth, of which the Bible gives any information. This was declared by Paul to be the sanctuary of the first covenant. But has the new covenant no sanctuary? {GC88 412.4}
Turning again to the book of Hebrews, the seekers for truth found that the existence of a second, or new-covenant sanctuary was implied in the words of Paul already quoted: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." And the use of the word also intimates that Paul has before made mention of this sanctuary. Turning back to the beginning of the previous chapter they read: "Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." [HEB. 8:1, 2.] {GC88 412.5}
Here is revealed the sanctuary of the new covenant. The sanctuary of the first covenant was pitched by man, built by Moses; this is pitched by the Lord, not by man. In that sanctuary the earthly priests performed their service; in this, Christ, our great high priest, ministers at God's right hand. One sanctuary was on earth, the other is in Heaven. {GC88 413.1}
Further, the tabernacle built by Moses was made after a pattern. The Lord directed him, "According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it." [EX. 25:9, 40.] And again the charge was given, "Look that thou make them after their pattern, which was showed thee in the mount." [EX. 25:9, 40.] And Paul says, that the first tabernacle "was a figure for the time then present, in which were offered both gifts and sacrifices;" that its holy places were "patterns of things in the heavens;" that the priests who offered gifts according to the law, served, "unto the example and shadow of heavenly things," and that "Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us." [HEB. 9:9, 23; 8:5; 9:24.] {GC88 413.2}
The sanctuary in Heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy. God placed his Spirit upon the builders of the earthly sanctuary. The artistic skill displayed in its construction was a manifestation of divine wisdom. The walls had the appearance of massive gold, reflecting in every direction the light of the seven lamps of the golden candlestick. The table of show-bread and the altar of incense glittered like burnished gold. The gorgeous curtain which formed the ceiling, inwrought with figures of angels in blue and purple and scarlet, added to the beauty of the scene. And beyond the second veil was the holy shekinah, the visible manifestation of God's glory, before which none but the high priest could enter and live. The matchless splendor of the earthly tabernacle reflected to human vision the glories of that heavenly temple where Christ our forerunner ministers for us before the throne of God. The abiding-place of the King of kings, where thousand thousands minister unto him, and ten thousand times ten thousand stand before him; [DAN. 7:10.] that temple, filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration, could find, in the most magnificent structure ever reared by human hands, but a faint reflection of its vastness and glory. Yet important truths concerning the heavenly sanctuary and the great work there carried forward for man's redemption, were taught by the earthly sanctuary and its services. {GC88 413.3}
The holy places of the sanctuary in Heaven are represented by the two apartments in the sanctuary on earth. As in vision the apostle John was granted a view of the temple of God in Heaven, he beheld there "seven lamps of fire burning before the throne." [REV. 4:5.] He saw an angel "having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne." [REV. 8:3.] Here the prophet was permitted to behold the first apartment of the sanctuary in Heaven; and he saw there the "seven lamps of fire" and the "golden altar" represented by the golden candlestick and the altar of incense in the sanctuary on earth. Again, "the temple of God was opened," [REV 11:19.] and he looked within the inner veil, upon the holy of holies. Here he beheld "the ark of His testament," represented by the sacred chest constructed by Moses to contain the law of God. {GC88 414.1}
Thus those who were studying the subject found indisputable proof of the existence of a sanctuary in Heaven. Moses made the earthly sanctuary after a pattern which was shown him. Paul declares that that pattern was the true sanctuary which is in Heaven. And John testifies that he saw it in Heaven. {GC88 415.1}
In the temple in Heaven, the dwelling-place of God, his throne is established in righteousness and judgment. In the most holy place is his law, the great rule of right by which all mankind are tested. The ark that enshrines the tables of the law is covered with the mercy-seat, before which Christ pleads his blood in the sinner's behalf. Thus is represented the union of justice and mercy in the plan of human redemption. This union infinite wisdom alone could devise, and infinite power accomplish; it is a union that fills all Heaven with wonder and adoration. The cherubim of the earthly sanctuary, looking reverently down upon the mercy-seat, represent the interest with which the heavenly host contemplate the work of redemption. This is the mystery of mercy into which angels desire to look,-- that God can be just while he justifies the repenting sinner, and renews his intercourse with the fallen race; that Christ could stoop to raise unnumbered multitudes from the abyss of ruin, and clothe them with the spotless garments of his own righteousness, to unite with angels who have never fallen, and to dwell forever in the presence of God. {GC88 415.2}
The work of Christ as man's intercessor is presented in that beautiful prophecy of Zechariah concerning him "whose name is The Branch." Says the prophet: "He shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his [the Father's] throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both." [ZECH. 6:13.] {GC88 415.3}
"He shall build the temple of the Lord." By his sacrifice and mediation, Christ is both the foundation and the builder of the church of God. The apostle Paul points to him as "the chief corner-stone; in whom all the building fitly framed together groweth unto a holy temple in the Lord; in whom ye also," he says, "are builded together for a habitation of God through the Spirit." [EPH. 2:20-22.] {GC88 416.1}
"And he shall bear the glory." To Christ belongs the glory of redemption for the fallen race. Through the eternal ages, the song of the ransomed ones will be, "Unto Him that loved us, and washed us from our sins in his own blood, . . . to him be glory and dominion forever and ever." [REV. 1:5, 6.] {GC88 416.2}
He "shall sit and rule upon his throne; and he shall be a priest upon his throne." Not now "upon the throne of his glory;" the kingdom of glory has not yet been ushered in. Not until his work as a mediator shall be ended, will God "give unto him the throne of his father David," a kingdom of which "there shall be no end." [LUKE 1:32, 33.] As a priest, Christ is now set down with the Father in his throne. [REV. 3:21.] Upon the throne with the eternal, self-existent One, is he who "hath borne our griefs, and carried our sorrows," who "was in all points tempted like as we are, yet without sin," that he might be "able to succor them that are tempted." "If any man sin, we have an Advocate with the Father." [ISA. 53:4; HEB. 4:15; 2:18; 1 JOHN 2:1] His intercession is that of a pierced and broken body, of a spotless life. The wounded hands, the pierced side, the marred feet, plead for fallen man, whose redemption was purchased at such infinite cost. {GC88 416.3}
"And the counsel of peace shall be between them both." The love of the Father, no less than of the Son, is the fountain of salvation for the lost race. Said Jesus to his disciples, before he went away, "I say not unto you, that I will pray the Father for you; for the Father himself loveth you." [JOHN 16:26, 27.] God was "in Christ, reconciling the world unto himself." [2 COR. 5:19.] And in the ministration in the sanctuary above, "the counsel of peace shall be between them both." "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." [JOHN 3:16.] {GC88 416.4}
The question, What is the sanctuary? is clearly answered in the Scriptures. The term sanctuary, as used in the Bible, refers, first, to the tabernacle built by Moses, as a pattern of heavenly things; and, secondly, to the "true tabernacle" in Heaven, to which the earthly sanctuary pointed. At the death of Christ the typical service ended. The "true tabernacle" in Heaven is the sanctuary of the new covenant. And as the prophecy of Dan. 8:14 is fulfilled in this dispensation, the sanctuary to which it refers must be the sanctuary of the new covenant. At the termination of the 2300 days, in 1844, there had been no sanctuary on earth for many centuries. Thus the prophecy, "Unto two thousand three hundred days; then shall the sanctuary be cleansed," unquestionably points to the sanctuary in Heaven. {GC88 417.1}
But the most important question remains to be answered: What is the cleansing of the sanctuary? That there was such a service in connection with the earthly sanctuary, is stated in the Old-Testament Scriptures. But can there be anything in Heaven to be cleansed? In Hebrews 9 the cleansing of both the earthly and the heavenly sanctuary is plainly taught. "Almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these," [HEB. 9:22, 23.] even the precious blood of Christ. {GC88 417.2}
The cleansing, both in the typical and in the real service, must be accomplished with blood; in the former, with the blood of animals; in the latter, with the blood of Christ. Paul states, as the reason why this cleansing must be performed with blood, that without shedding of blood is no remission. Remission, or putting away of sin, is the work to be accomplished. But how could there be sin connected with the sanctuary, either in Heaven or upon the earth? This may be learned by reference to the symbolic service; for the priests who officiated on earth, served "unto the example and shadow of heavenly things." [HEB. 8:5.] {GC88 417.3}
The ministration of the earthly sanctuary consisted of two divisions; the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. Day by day the repentant sinner brought his offering to the door of the tabernacle, and placing his hand upon the victim's head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. The animal was then slain. "Without shedding of blood," says the apostle, there is no remission of sin. "The life of the flesh is in the blood." [LEV. 17:11.] The broken law of God demanded the life of the transgressor. The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying, "God hath given it you to bear the iniquity of the congregation." [LEV. 10:17.] Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary. {GC88 418.1}
Such was the work that went on, day by day, throughout the year. The sins of Israel were thus transferred to the sanctuary, and a special work became necessary for their removal. God commanded that an atonement be made for each of the sacred apartments. "He shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness." [LEV. 16:16, 19.] An atonement was also to be made for the altar, to "cleanse it, and hallow it from the uncleanness of the children of Israel." [LEV. 16:16, 19.] {GC88 418.2}
Once a year, on the great day of atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed completed the yearly round of ministration. On the day of atonement, two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, "one lot for the Lord, and the other lot for the scape-goat." [LEV. 16:8, 21, 22.] The goat upon which fell the lot for the Lord was to be slain as a sin-offering for the people. And the priest was to bring his blood within the veil, and sprinkle it upon the mercy-seat, and before the mercy-seat. The blood was also to be sprinkled upon the altar of incense, that was before the veil. {GC88 419.1}
"And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and the goat shall bear upon him all their iniquities unto a land not inhabited." [LEV. 16:8, 21, 22.] The scape-goat came no more into the camp of Israel, and the man who led him away was required to wash himself and his clothing with water before returning to the camp. {GC88 419.2}
The whole ceremony was designed to impress the Israelites with the holiness of God and his abhorrence of sin; and, further, to show them that they could not come in contact with sin without becoming polluted. Every man was required to afflict his soul while this work of atonement was going forward. All business was to be laid aside, and the whole congregation of Israel were to spend the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart. {GC88 419.3}
Important truths concerning the atonement are taught by the typical service. A substitute was accepted in the sinner's stead; but the sin was not canceled by the blood of the victim. A means was thus provided by which it was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to come; but he was not yet entirely released from the condemnation of the law. On the day of atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this offering, and sprinkled it upon the mercy-seat, directly over the law, to make satisfaction for its claims. Then, in his character of mediator, he took the sins upon himself, and bore them from the sanctuary. Placing his hands upon the head of the scape-goat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people. {GC88 420.1}
Such was the service performed "unto the example and shadow of heavenly things." And what was done in type in the ministration of the earthly sanctuary, is done in reality in the ministration of the heavenly sanctuary. After his ascension, our Saviour began his work as our high priest. Says Paul, "Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us." [HEB. 9:24.] {GC88 420.2}
The ministration of the priest throughout the year in the first apartment of the sanctuary, "within the veil" which formed the door and separated the holy place from the outer court, represents the work of ministration upon which Christ entered at his ascension. It was the work of the priest in the daily ministration to present before God the blood of the sin-offering, also the incense which ascended with the prayers of Israel. So did Christ plead his blood before the Father in behalf of sinners, and present before him also, with the precious fragrance of his own righteousness, the prayers of penitent believers. Such was the work of ministration in the first apartment of the sanctuary in Heaven. {GC88 420.3}
Thither the faith of Christ's disciples followed him as he ascended from their sight. Here their hopes centered, "which hope we have," said Paul, "as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest forever." "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." [HEB. 6:19, 20; 9:12.] {GC88 421.1}
For eighteen centuries this work of ministration continued in the first apartment of the sanctuary. The blood of Christ, pleaded in behalf of penitent believers, secured their pardon and acceptance with the Father, yet their sins still remained upon the books of record. As in the typical service there was a work of atonement at the close of the year, so before Christ's work for the redemption of men is completed, there is a work of atonement for the removal of sin from the sanctuary. This is the service which began when the 2300 days ended. At that time, as foretold by Daniel the prophet, our High Priest entered the most holy, to perform the last division of his solemn work,--to cleanse the sanctuary. {GC88 421.2}
As anciently the sins of the people were by faith placed upon the sin-offering, and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ, and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But, before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin, and faith in Christ, are entitled to the benefits of his atonement. The cleansing of the sanctuary therefore involves a work of investigation,--a work of judgment. This work must be performed prior to the coming of Christ to redeem his people; for when he comes, his reward is with him to give to every man according to his works. [REV. 22:12.] {GC88 421.3}
Thus those who followed in the light of the prophetic word saw, that, instead of coming to the earth at the termination of the 2300 days in 1844, Christ then entered the most holy place of the heavenly sanctuary, to perform the closing work of atonement, preparatory to his coming. {GC88 422.1}
It was seen, also, that while the sin-offering pointed to Christ as a sacrifice, and the high priest represented Christ as a mediator, the scape-goat typified Satan, the author of sin, upon whom the sins of the truly penitent will finally be placed. When the high priest, by virtue of the blood of the sin-offering, removed the sins from the sanctuary, he placed them upon the scape-goat. When Christ, by virtue of his own blood, removes the sins of his people from the heavenly sanctuary at the close of his ministration, he will place them upon Satan, who, in the execution of the judgment, must bear the final penalty. The scape-goat was sent away into a land not inhabited, never to come again into the congregation of Israel. So will Satan be forever banished from the presence of God and his people, and he will be blotted from existence in the final destruction of sin and sinners. {GC88 422.2}
Chapter 24: In the Holy of Holies.
The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God's hand had directed the great Advent movement, and revealing present duty as it brought to light the position and work of his people. As the disciples of Jesus, after the terrible night of their anguish and disappointment, were "glad when they saw the Lord," so did those now rejoice who had looked in faith for his second coming. They had expected him to appear in glory to give reward to his servants. As their hopes were disappointed, they had lost sight of Jesus, and with Mary at the sepulcher they cried, "They have taken away my Lord, and I know not where they have laid him." Now in the holy of holies they again beheld him, their compassionate high priest, soon to appear as their king and deliverer. Light from the sanctuary illumed the past, the present, and the future. They knew that God had led them by his unerring providence. Though like the first disciples they themselves had failed to understand the message which they bore, yet it had been in every respect correct. In proclaiming it they had fulfilled the purpose of God, and their labor had not been in vain in the Lord. "Begotten again unto a lively hope," they rejoiced "with joy unspeakable and full of glory." {GC88 423.1}
Both the prophecy of Dan. 8:14, "Unto two thousand and three hundred days; then shall the sanctuary be cleansed," and the first angel's message, "Fear God, and give glory to him; for the hour of his Judgment is come," pointed to Christ's ministration in the most holy place, to the investigative Judgment, and not to the coming of Christ for the redemption of his people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to his servants. {GC88 423.2}
Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in Heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of days: "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came"--not to the earth, but--"to the Ancient of days, and they brought him near before him." [DAN. 7:13.] {GC88 424.1}
This coming is foretold also by the prophet Malachi. "The Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts." [MAL. 3:1.] The coming of the Lord to his temple was sudden, unexpected, to his people. They were not looking for him there. They expected him to come to earth, "in flaming fire taking vengeance on them that know not God, and that obey not the gospel." [2 THESS. 1:8.] {GC88 424.2}
But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in Heaven; and as they should by faith follow their High Priest in his ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church. {GC88 424.3}
Says the prophet: "Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap; and he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness." [MAL. 3:2, 3.] Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above, are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort, they must be conquerors in the battle with evil. While the investigative Judgment is going forward in Heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God's people upon earth. This work is more clearly presented in the messages of Revelation 14. {GC88 425.1}
When this work shall have been accomplished, the followers of Christ will be ready for his appearing. "Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years." [MAL. 3:4.] Then the church which our Lord at his coming is to receive to himself will be "a glorious church, not having spot, or wrinkle, or any such thing." [EPH. 5:27.] Then she will look forth "as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." [CANT. 6:10.] {GC88 425.2}
Besides the coming of the Lord to his temple, Malachi also foretells his second advent, his coming for the execution of the judgment, in these words: "And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts." [MAL. 3:5.] Jude refers to the same scene when he says, "Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds." [JUDE 14, 15.] This coming, and the coming of the Lord to his temple, are distinct and separate events. {GC88 425.3}
The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Dan. 8:14; the coming of the Son of man to the Ancient of days, as presented in Dan. 7:13; and the coming of the Lord to his temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25. {GC88 426.1}
In the summer and autumn of 1844, the proclamation, "Behold, the Bridegroom cometh," was given. The two classes represented by the wise and foolish virgins were then developed,--one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet him; another class that, influenced by fear, and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, "they that were ready went in with him to the marriage." The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of his kingdom. The holy city, the New Jerusalem, which is the capital and representative of the kingdom, is called "the bride, the Lamb's wife." Said the angel to John, "Come hither, I will show thee the bride, the Lamb's wife." "He carried me away in the spirit," says the prophet, "and showed me that great city, the holy Jerusalem, descending out of Heaven from God." [REV. 21:9, 10.] Clearly, then, the bride represents the holy city, and the virgins that go out to meet the bridegroom are a symbol of the church. In the Revelation the people of God are said to be the guests at the marriage supper. [REV. 19:9.] If guests, they cannot be represented also as the bride. Christ, as stated by the prophet Daniel, will receive from the Ancient of days in Heaven, "dominion, and glory, and a kingdom," he will receive the New Jerusalem, the capital of his kingdom, "prepared as a bride adorned for her husband." [DAN. 7:14; REV. 21:2.] Having received the kingdom, he will come in his glory, as King of kings, and Lord of lords, for the redemption of his people, who are to "sit down with Abraham, and Isaac, and Jacob," at his table in his kingdom, [MATT. 8:11; LUKE 22:30.] to partake of the marriage supper of the Lamb. {GC88 426.2}
The proclamation, "Behold, the Bridegroom cometh," in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of days in Heaven, to the marriage, the reception of his kingdom. "They that were ready went in with him to the marriage, and the door was shut." They were not to be present in person at the marriage; for it takes place in Heaven, while they are upon the earth. The followers of Christ are to "wait for their Lord, when he will return from the wedding." [LUKE 12:36.] But they are to understand his work, and to follow him by faith as he goes in before God. It is in this sense that they are said to go in to the marriage. {GC88 427.1}
In the parable it was those that had oil in their vessels with their lamps that went in to the marriage. Those who, with a knowledge of the truth from the Scriptures, had also the Spirit and grace of God, and who, in the night of their bitter trial, had patiently waited, searching the Bible for clearer light,--these saw the truth concerning the sanctuary in Heaven and the Saviour's change of ministration, and by faith they followed him in his work in the sanctuary above. And all who through the testimony of the Scriptures accept the same truths, following Christ by faith as he enters in before God to perform the last work of mediation, and at its close to receive his kingdom,--all these are represented as going in to the marriage. {GC88 427.2}
In the parable of Matthew 22 the same figure of the marriage is introduced, and the investigative Judgment is clearly represented as taking place before the marriage. Previous to the wedding the king comes in to see the guests, [MATT. 22:11.]--to see if all are attired in the wedding garment, the spotless robe of character washed and made white in the blood of the Lamb. [REV. 7:14.] He who is found wanting is cast out, but all who upon examination are seen to have the wedding garment on, are accepted of God, and accounted worthy of a share in his kingdom and a seat upon his throne. This work of examination of character, of determining who are prepared for the kingdom of God, is that of the investigative Judgment, the closing work in the sanctuary above. {GC88 428.1}
When the work of investigation shall be ended, when the cases of those who in all ages have professed to be followers of Christ have been examined and decided, then, and not till then, probation will close, and the door of mercy will be shut. Thus in the one short sentence, "They that were ready went in with him to the marriage, and the door was shut," we are carried down through the Saviour's final ministration, to the time when the great work for man's salvation shall be completed. {GC88 428.2}
In the service of the earthly sanctuary, which, as we have seen, is a figure of the service in the heavenly, when the high priest on the day of atonement entered the most holy place, the ministration in the first apartment ceased. God commanded, "There shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out." [LEV. 16:17.] So when Christ entered the holy of holies to perform the closing work of the atonement, he ceased his ministration in the first apartment. But when the ministration in the first apartment ended, the ministration in the second apartment began. When in the typical service the high priest left the holy on the day of atonement, he went in before God to present the blood of the sin-offering in behalf of all Israel who truly repented of their sins. So Christ had only completed one part of his work as our intercessor, to enter upon another portion of the work, and he still pleaded his blood before the Father in behalf of sinners. {GC88 428.3}
This subject was not understood by Adventists in 1844. After the passing of the time when the Saviour was expected, they still believed his coming to be near; they held that they had reached an important crisis, and that the work of Christ as man's intercessor before God, had ceased. It appeared to them to be taught in the Bible, that man's probation would close a short time before the actual coming of the Lord in the clouds of heaven. This seemed evident from those scriptures which point to a time when men will seek, knock, and cry at the door of mercy, and it will not be opened. And it was a question with them whether the date to which they had looked for the coming of Christ might not rather mark the beginning of this period which was to immediately precede his coming. Having given the warning of the Judgment near, they felt that their work for the world was done, and they lost their burden of soul for the salvation of sinners, while the bold and blasphemous scoffing of the ungodly seemed to them another evidence that the Spirit of God had been withdrawn from the rejecters of his mercy. All this confirmed them in the belief that probation had ended, or, as they then expressed it, "the door of mercy was shut." [SEE APPENDIX, NOTE 7.] {GC88 429.1}
But clearer light came with the investigation of the sanctuary question. They now saw that they were correct in believing that the end of the 2300 days in 1844 marked an important crisis. But while it was true that that door of hope and mercy by which men had for eighteen hundred years found access to God was closed, another door was opened, and forgiveness of sins was offered to men through the intercession of Christ in the most holy. One part of his ministration had closed, only to give place to another. There was still an "open door" to the heavenly sanctuary where Christ was ministering in the sinner's behalf. {GC88 429.2}
Now was seen the application of those words of Christ in the revelation, addressed to the church at this very time: "These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth: I know thy works; behold, I have set before thee an open door, and no man can shut it." [REV. 3:7, 8.] {GC88 430.1}
It is those who by faith follow Jesus in the great work of the atonement, who receive the benefits of his mediation in their behalf; while those who reject the light which brings to view this work of ministration, are not benefited thereby. The Jews who rejected the light given at Christ's first advent, and refused to believe on him as the Saviour of the world, could not receive pardon through him. When Jesus at his ascension entered by his own blood into the heavenly sanctuary to shed upon his disciples the blessings of his mediation, the Jews were left in total darkness, to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God, was no longer open. The Jews had refused to seek him in the only way whereby he could then be found, through the ministration in the sanctuary in Heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of his mediation. {GC88 430.2}
The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary, and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins, and not be cut off from the congregation. How much more essential in this antitypical day of atonement that we understand the work of our High Priest, and know what duties are required of us. {GC88 430.3}
Men cannot with impunity reject the warnings which God in mercy sends them. A message was sent from Heaven to the world in Noah's day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, "Your house is left unto you desolate." [MATT. 23:38.] Looking down to the last days, the same infinite power declares, concerning those who "received not the love of the truth, that they might be saved," "For this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." [2 THESS. 2:10-12.] As they reject the teachings of his Word, God withdraws his Spirit, and leaves them to the deceptions which they love. {GC88 431.1}
But Christ still intercedes in man's behalf, and light will be given to those who seek it. Though this was not at first understood by Adventists, it was afterward made plain, as the scriptures which define their true position began to open before them. {GC88 431.2}
The passing of the time in 1844 was followed by a period of great trial to those who still held the Advent faith. Their only relief, so far as ascertaining their true position was concerned, was the light which directed their minds to the sanctuary above. Some renounced their faith in their former reckoning of the prophetic periods, and ascribed to human or Satanic agencies the powerful influence of the Holy Spirit which had attended the Advent movement. Another class firmly held that the Lord had led them in their past experience; and as they waited and watched and prayed to know the will of God, they saw that their great High priest had entered upon another work of ministration, and, following him by faith, they were led to see also the closing work of the church. They had a clearer understanding of the first and second angels' messages, and were prepared to receive and give to the world the solemn warning of the third angel of Revelation 14. {GC88 432.1}
Bible Study Questions:
1. In the third year of Belshazzar’s reign, what restless activity was Daniel shown in vision? Daniel 8:1-8. Identify the nations represented in this vision. Daniel 8:20-22.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. (Daniel 8:1-8 KJV)
The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. (Daniel 8:20-22 KJV)
Note: “In the vision of the prophet He [God] is seen casting down one mighty ruler, and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future.” “Ellen G. White Comments,” The Seventh-day Adventist Bible Commentary, vol. 4, 1166.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld—power and magnificence which to the people of that day seemed so stable and enduring—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
2. What principle should we bear in mind when we study the history of these nations? Isaiah 40:7, 8, 21-23.
The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. (Isaiah 40:7-8 KJV)
Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: That bringeth the princes to nothing; he maketh the judges of the earth as vanity. (Isaiah 40:21-23 KJV)
Note: “ ‘He that is slow to anger,’ says the wise man, ‘is better than the mighty; and he that ruleth his spirit, than he that taketh a city’ [Proverbs 16:32]. The man or woman who preserves the balance of the mind when tempted to indulge passion stands higher in the sight of God and heavenly angels than the most renowned general that ever led an army to battle and to victory. Said a celebrated emperor when on his dying bed, ‘Among all my conquests there is but one which affords me any consolation now, and that is the conquest I have gained over my own turbulent temper.’ Alexander and Caesar found it easier to subdue a world than to subdue themselves. After conquering nation after nation, they fell—one of them ‘the victim of intemperance, the other of mad ambition.’ ” Child Guidance, 95, 96.
3. Through what action would the power represented by the “little horn” exalt itself, as considered before? Daniel 8:9-11.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. (Daniel 8:9-11 KJV)
Note: “Says Daniel, of the little horn, the papacy: ‘He shall think to change times and the law.’ Daniel 7:25, R.V. And Paul styled the same power the ‘man of sin,’ who was to exalt himself above God. One prophecy is a complement of the other. Only by changing God’s law could the papacy exalt itself above God; whoever should understandingly keep the law as thus changed would be giving supreme honor to that power by which the change was made. Such an act of obedience to papal laws would be a mark of allegiance to the pope in the place of God.” The Great Controversy, 446.
4. How did Daniel foresee the papal opposition to the truth? Daniel 8:12. How was this prophecy fulfilled?
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. (Daniel 8:12 KJV)
Note: “Among the leading causes that had led to the separation of the true church from Rome was the hatred of the latter toward the Bible Sabbath. As foretold by prophecy, the papal power cast down the truth to the ground. The law of God was trampled in the dust, while the traditions and customs of men were exalted. The churches that were under the rule of the papacy were early compelled to honor the Sunday as a holy day. Amid the prevailing error and superstition, many, even of the true people of God, became so bewildered that while they observed the Sabbath, they refrained from labor also on the Sunday. But this did not satisfy the papal leaders. They demanded not only that Sunday be hallowed, but that the Sabbath be profaned; and they denounced in the strongest language those who dared to show it honor. It was only by fleeing from the power of Rome that any could obey God’s law in peace.” The Great Controversy, 65.
5. What was revealed to Daniel with reference to the cleansing of the sanctuary? Daniel 8:13, 14. How are we to understand this “cleansing”? Hebrews 9:22, 23.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. (Daniel 8:13-14 KJV)
And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. (Hebrews 9:22-23 KJV)
Note: “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“What is the cleansing of the sanctuary? That there was such a service in connection with the earthly sanctuary is stated in the Old Testament Scriptures. But can there be anything in heaven to be cleansed? In Hebrews 9 the cleansing of both the earthly and the heavenly sanctuary is plainly taught. …
“The cleansing, both in the typical and in the real service, must be accomplished with blood: in the former, with the blood of animals; in the latter, with the blood of Christ. Paul states, as the reason why this cleansing must be performed with blood, that without shedding of blood is no remission. Remission, or putting away of sin, is the work to be accomplished.” Ibid., 417, 418. [Emphasis in original.]
“As the priest entered the most holy once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8, in 1844, to make a final atonement for all who could be benefited by His mediation, and thus to cleanse the sanctuary.” Early Writings, 253.
6. In what other ways is the cleansing of the heavenly sanctuary described? Acts 3:19; Revelation 14:6, 7; Hebrews 9:11-14. Name some important points we should consider on this subject.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19 KJV)
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. (Revelation 14:6-7 KJV)
But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:11-14 KJV)
Note: “At the time appointed for the judgment—the close of the 2300 days, in 1844—began the work of investigation and blotting out of sins.” The Great Controversy, 486.
“Christ is cleansing the heavenly sanctuary from the sins of the people, and it is the work of all who are laborers together with God to be cleansing the sanctuary of the soul from everything that is offensive to Him. Everything like evil surmising, envy, jealousy, enmity, and hatred, will be put away, for such things grieve the Holy Spirit of God and put Christ to an open shame. Love of self will not exist, nor will any engaged in this work be puffed up.” Manuscript Releases, vol. 11, 55.
7. Who was sent to help Daniel to understand the visions given to him? Daniel 8:15, 16.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. (Daniel 8:15-16 KJV)
Note: “Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
“The angel had been sent to Daniel for the express purpose of explaining to him the point which he had failed to understand in the vision of the eighth chapter, the statement relative to time—‘unto two thousand and three hundred days; then shall the sanctuary be cleansed’ [Daniel 8:14].” The Great Controversy, 326.
8. Why are the messages given to Daniel so important for us today? Daniel 8:17-19.
So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. (Daniel 8:17-19 KJV)
Note: “Such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.
“We are living in the time of the end, when the judgments of God are in the land. Signs on every hand show that the agencies of evil are strengthening. Lucifer and his servants are working with unceasing activity. In this time of peril the people who keep the Sabbath of the fourth commandment are to be awake to the situation, prepared to resist the attacks of the enemy.” Australasian Union Conference Record, April 15, 1912.
9. How is Rome again represented in prophecy, including its latter time? Daniel 8:23-25; 2 Thessalonians 2:7, 8. How was Daniel affected by the vision? Daniel 8:26, 27.
And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. (Daniel 8:23-25 KJV)
For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: (2 Thessalonians 2:7-8 KJV)
And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it. (Daniel 8:26-27 KJV)
Note: “The angel Gabriel, though commanded to make Daniel understand the vision, gave him only a partial explanation. As the terrible persecution to befall the church was unfolded to the prophet’s vision, physical strength gave way. He could endure no more, and the angel left him for a time. Daniel ‘fainted, and was sick certain days.’ ‘And I was astonished at the vision,’ he says, ‘but none understood it.’ [Daniel 8:27.]” The Great Controversy, 325.
Testimonies, vol. 5, 635-650
Chap. 79 - Acceptable Confession
"He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy." {5T 635.1}
The conditions of obtaining mercy of God are simple and just and reasonable. The Lord does not require us to do some grievous thing in order that we may have the forgiveness of sin. We need not make long and wearisome pilgrimages or perform painful penances, to commend our souls to the God of heaven or to expiate our transgression; but he that confesseth and forsaketh his sin shall have mercy. This is a precious promise, given to fallen man to encourage him to trust in the God of love and to seek for eternal life in His kingdom. {5T 635.2}
We read that Daniel, the prophet of God, was a man "greatly beloved" of heaven. He held a high position in the courts of Babylon and served and honored God alike in prosperity and trial, and yet he humbled himself and confessed his sin and the sin of his people. With deep sorrow of heart he acknowledged: "We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from Thy precepts and from Thy judgments: neither have we hearkened unto Thy servants the prophets, which spake in Thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto Thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because of their trespass that they have trespassed against Thee." {5T 635.3}
Daniel did not seek to excuse himself or his people before God; but in humility and contrition of soul he confessed the full extent and demerit of their transgressions, and vindicated God's dealings as just toward a nation that had set at nought His requirements and would not profit by His entreaties. {5T 636.1}
There is great need today of just such sincere, heartfelt repentance and confession. Those who have not humbled their souls before God in acknowledging their guilt have not yet fulfilled the first condition of acceptance. If we have not experienced that repentance which is not to be repented of, and have not confessed our sin with true humiliation of soul and brokenness of spirit, abhorring our iniquity, we have never sought truly for the forgiveness of sin; and if we have never sought we have never found the peace of God. The only reason why we may not have remission of sins that are past is that we are not willing to humble our proud hearts and comply with the conditions of the word of truth. There is explicit instruction given concerning this matter. Confession of sin, whether public or private, should be heartfelt and freely expressed. It is not to be urged from the sinner. It is not to be made in a flippant and careless way or forced from those who have no realizing sense of the abhorrent character of sin. The confession that is mingled with tears and sorrow, that is the outpouring of the inmost soul, finds its way to the God of infinite pity. Says the psalmist: "The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit." {5T 636.2}
There are too many confessions like that of Pharaoh when he was suffering the judgments of God. He acknowledged his sin in order to escape further punishment, but returned to his defiance of heaven as soon as the plagues were stayed. Balaam's confession was of a similar character. Terrified by the angel standing in his pathway with drawn sword, he acknowledged his guilt, lest he should lose his life. There was no genuine repentance for sin, no contrition, no conversion of purpose, no abhorrence of evil, and no worth or virtue in his confession. Judas Iscariot, after betraying his Lord, returned to the priests, exclaiming: "I have sinned in that I have betrayed the innocent blood." But his confession was not of such a character as would commend him to the mercy of God. It was forced from his guilty soul by an awful sense of condemnation and a fearful looking for of judgment. The consequences that were to result to him drew forth this acknowledgment of his great sin. There was no deep, heartbreaking grief in his soul that he had delivered the Son of God to be mocked, scourged, and crucified; that he had betrayed the Holy One of Israel into the hands of wicked and unscrupulous men. His confession was only prompted by a selfish and darkened heart. {5T 637.1}
After Adam and Eve had partaken of the forbidden fruit, they were filled with a sense of shame and terror. At first their only thought was how to excuse their sin before God and escape the dreaded sentence of death. When the Lord inquired concerning their sin, Adam replied, laying the guilt partly upon God and partly upon his companion: "The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat." The woman put the blame upon the serpent, saying: "The serpent beguiled me, and I did eat.' Why did You make the serpent? Why did You suffer him to come into Eden?" These were the questions implied in her excuse for her sin, thus charging God with the responsibility of their fall. The spirit of self-justification originated in the father of lies and has been exhibited by all the sons and daughters of Adam. Confessions of this order are not inspired by the divine Spirit and will not be acceptable before God. True repentance will lead a man to bear his guilt himself and acknowledge it without deception or hypocrisy. Like the poor publican, not lifting up so much as his eyes unto heaven, he will smite upon his breast, and cry, "God be merciful to me a sinner;" and those who do acknowledge their guilt will be justified; for Jesus will plead His blood in behalf of the repentant soul. {5T 637.2}
It is no degradation for man to bow down before his Maker and confess his sins, and plead for forgiveness through the merits of a crucified and risen Saviour. It is noble to acknowledge your wrong before Him whom you have wounded by transgression and rebellion. It lifts you up before men and angels; for "he that humbleth himself shall be exalted." But he who kneels before fallen man and opens in confession the secret thoughts and imaginations of his heart is dishonoring himself by debasing his manhood and degrading every noble instinct of his soul. In unfolding the sins of his life to a priest corrupted with wine and licentiousness his standard of character is lowered, and he is defiled in consequence. God is degraded in his thought to the likeness of sinful humanity, for the priest stands as a representative of God. It is this degrading confession of man to fallen man that accounts for much of the increasing evil which is defiling the world and fitting it for final destruction. {5T 638.1}
Says the apostle: "Confess your faults one to another, and pray one for another, that ye may be healed." This scripture has been interpreted to sustain the practice of going to the priest for absolution; but it has no such application. Confess your sins to God, who only can forgive them, and your faults to one another. If you have given offense to your friend or neighbor you are to acknowledge your wrong, and it is his duty freely to forgive you. Then you are to seek the forgiveness of God because the brother whom you wounded is the property of God, and in injuring him you sinned against his Creator and Redeemer. The case is not brought before the priest at all, but before the only true mediator, our great High Priest, who "was in all points tempted like as we are, yet without sin," and who is "touched with the feeling of our infirmities" and is able to cleanse from every stain of iniquity. {5T 639.1}
When David sinned against Uriah and his wife, he pleaded before God for forgiveness. He declares: "Against Thee, Thee only, have I sinned, and done this evil in Thy sight." All wrong done to others reaches back from the injured one to God. Therefore David seeks for pardon, not from a priest, but from the Creator of man. He prays: "Have mercy upon me, O God, according to Thy loving-kindness: according unto the multitude of Thy tender mercies blot out my transgressions." {5T 639.2}
True confession is always of a specific character, and acknowledges particular sins. They may be of such a nature as only to be brought before God, they may be wrongs that should be confessed before individuals who have suffered injury through them, or they may be of a general kind that should be made known in the congregation of the people. But all confession should be definite and to the point, acknowledging the very sins of which you are guilty. {5T 639.3}
When Israel was oppressed by the Ammonites, the chosen people made a plea before God that illustrates the definite character of true confession: "And the children of Israel cried unto the Lord, saying, We have sinned against Thee, both because we have forsaken our God, and also served Baalim. And the Lord said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? . . . Yet ye have forsaken Me, and served other gods: wherefore I will deliver you no more. Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation. And the children of Israel said unto the Lord, We have sinned: do Thou unto us whatsoever seemeth good unto Thee; deliver us only, we pray Thee, this day." Then they began to act in harmony with their confessions and prayers. "They put away the strange gods from among them, and served the Lord." And the Lord's great heart of love was grieved, was grieved for the misery of Israel." {5T 640.1}
Confession will not be acceptable to God without sincere repentance and reformation. There must be decided changes in the life; everything offensive to God must be put away. This will be the result of genuine sorrow for sin. Says Paul, speaking of the work of repentance: "Ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." {5T 640.2}
In the days of Samuel the Israelites wandered from God. They were suffering the consequences of sin, for they had lost their faith in God, lost their discernment of His power and wisdom to rule the nation, lost their confidence in His ability to defend and vindicate His cause. They turned from the great Ruler of the universe and desired to be governed as were the nations around them. Before they found peace they made this definite confession: "We have added unto all our sins this evil, to ask us a king." The very sin of which they were convicted had to be confessed. Their ingratitude oppressed their souls and severed them from God. {5T 640.3}
When sin has deadened the moral perceptions, the wrong-doer does not discern the defects of his character nor realize the enormity of the evil he has committed; and unless he yields to the convicting power of the Holy Spirit he remains in partial blindness to his sin. His confessions are not sincere and in earnest. To every acknowledgment of his guilt he adds an apology in excuse of his course, declaring that if it had not been for certain circumstances, he would not have done this or that for which he is reproved. But the examples in God's word of genuine repentance and humiliation reveal a spirit of confession in which there is no excuse for sin or attempt at self-justification. {5T 641.1}
Paul did not seek to shield himself; he paints his sin in its darkest hue, not attempting to lessen his guilt. He says: "Many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them off in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities." He does not hesitate to declare that "Christ Jesus came into the world to save sinners; of whom I am chief." {5T 641.2}
The humble and broken heart, subdued by genuine repentance, will appreciate something of the love of God and the cost of Calvary; and as a son confesses to a loving father, so will the truly penitent bring all his sins before God. And it is written: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." {5T 641.3}
Chap. 80 - Erroneous Ideas of Confession
Dear Brethren and Sisters in -----: I have heard of the good work that has been going on among you, and it rejoices my heart. Since coming to Battle Creek my mind has been much exercised in regard to the church here. During the week of prayer the Lord wrought for us, and in all our institutions there has continued to be a steady, well-balanced interest. {5T 642.1}
Meetings have been held in the college with marked success. There have been several conversions among the students from the world. These conversions were the more striking because the individuals had had no religious experience before coming to the college, and some of them were determined not to put themselves in the channel of light by attending the meetings. But they did attend, were convicted by the Spirit of the Lord, and were soundly converted. They say they were never so happy in their lives as now. Several have gone home to spend the holidays. Their parents are not professors of religion, and their faith will be severely tested. But good letters come back, stating that they are taking up their new responsibilities and trying to show to their friends that the new faith they have received has not made them fanatics or extremists, but well-balanced Christians, better in every way than before their conversion; that they possess the principles of pure faith and love to God and their neighbor, and manifest them by a well-ordered life and a godly conversation. This good work in the college has been a source of great rejoicing to us all. {5T 642.2}
We have had morning meetings for the helpers at the sanitarium for three weeks, at half past five. I have spoken on these occasions with good results; I have also spoken to the patients several times. {5T 642.3}
We have had meetings with the workers in the Review office at noon. Here the Lord is manifestly at work. Men who have professed the truth for years and yet have never seemed to have any warmth of soul have been visited by the Spirit of the Lord, and you should hear their heartfelt testimonies bearing witness to the precious love of God in their souls. Some of them say they were never converted before. {5T 642.4}
Meetings have been held at the Tabernacle twice each day for two weeks, and the message presented has taken hold of hearts. The testimonies borne have the right ring. I am thankful to the Lord for this good work. We have also had some special meetings at the Tabernacle. This church being large, after we had called the people forward for prayers Sabbath afternoon, the last Sabbath of the old year, we invited those who felt that they must make confession, to go into one of the vestries, and here a special opportunity was given them. I had spoken upon the last chapter of Malachi: "Will a man rob God?" "Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." Many confessions were made upon this point. {5T 643.1}
Some had not dealt honestly with their neighbors, and they confessed these sins and have since made restitution. During the following week some of those who had not been dealing justly with God, and consequently had been separating themselves from Him, began to restore that which they had withheld. One brother had not paid tithes for two years. He gave his note to the secretary of the conference for the tithe he had withheld and the interest on it, amounting to $571.50. I thank the Lord that he had the courage to do this. Another gave his note for $300. Another man who had backslidden from God so far that but little hope was cherished that he would ever turn his feet into the path of righteousness again, gave his note for $1,000. It was proposed that these long-withheld tithes and offerings be devoted to the Central European Mission; so with these and the Christmas donations, nearly $6,000 has come into the treasury from this church to be applied to the missionary cause. {5T 643.2}
The soul that lives by faith on Christ desires no other nor greater good than to know and to do the will of God. It is God's will that faith in Christ shall be made perfect by works; He connects the salvation and eternal life of those who believe, with these works, and through them provides for the light of truth to go to all countries and peoples. This is the fruit of the working of God's Spirit. {5T 644.1}
The truth has taken hold of hearts. It is not a fitful impulse, but a true turning unto the Lord, and the perverse will of men is brought into subjection to the will of God. To rob God in tithes and offerings is a violation of the plain injunction of Jehovah and works the deepest injury to those who do it; for it deprives them of the blessing of God, which is promised to those who deal honestly with Him. {5T 644.2}
We have found in our experience that if Satan cannot keep souls bound in the ice of indifference, he will try to push them into the fire of fanaticism. When the Spirit of the Lord comes among His people, the enemy seizes the opportunity to work also, seeking to mold the work of God through the peculiar, unsanctified traits of different ones who are connected with that work. Thus there is always danger that unwise moves will be made. Many carry on a work of their own devising, a work which God has not prompted. {5T 644.3}
But, as far as the work has gone here in Battle Creek, there has been no fanaticism. We have felt the need of guarding it on every hand with the greatest care; for if the enemy can push individuals to extremes, he is well pleased. He can thus do greater harm than if there had been no religious awakening. We know that there has never yet been a religious effort made in which Satan has not tried his best to intrude himself, and in these last days he will do this as never before. He sees that his time is short, and he will work with all deceivableness of unrighteousness to mingle errors and incorrect views with the work of God and push men into false positions. {5T 644.4}
In many of our religions awakenings mistakes have been made in regard to confession. While confession is good for the soul, there is need of moving wisely. {5T 645.1}
I have been shown that many, many confessions should never be spoken in the hearing of mortals; for the result is that which the limited judgment of finite beings does not anticipate. Seeds of evil are scattered in the minds and hearts of those who hear, and when they are under temptation, these seeds will spring up and bear fruit, and the same sad experience will be repeated. For, think the tempted ones, these sins cannot be so very grievous; for did not those who have made confession, Christians of long standing, do these very things? Thus the open confession in the church of these secret sins will prove a savor of death rather than of life. {5T 645.2}
There should be no reckless, wholesale movements in this matter, for the cause of God may be made disreputable in the eyes of unbelievers. If they hear confessions of base conduct made by those who profess to be followers of Christ, a reproach is brought upon His cause. If Satan could by any means spread the impression that Seventh-day Adventists are the offscouring of all things, he would be glad to do it. God forbid that he should have occasion! God will be better glorified if we confess the secret, inbred corruption of the heart to Jesus alone than if we open its recesses to finite, erring man, who cannot judge righteously unless his heart is constantly imbued with the Spirit of God. God knows the heart, even every secret of the soul; then do not pour into human ears the story which God alone should hear. {5T 645.3}
There are confessions of a nature that should be brought before a select few and acknowledged by the sinner in deepest humility. The matter must not be conducted in such a way that vice shall be construed into virtue and the sinner made proud of his evil doings. If there are things of a disgraceful nature that should come before the church, let them be brought before a few proper persons selected to hear them, and do not put the cause of Christ to open shame by publishing abroad the hypocrisy that has existed in the church. It would cast reflections upon those who has tried to be Christlike in character. These things should be considered. {5T 645.4}
Then there are confessions that the Lord has bidden us make to one another. If you have wronged your brother by word or deed you are first to be reconciled to him before your worship will be acceptable to heaven. Confess to those whom you have injured, and make restitution, bringing forth fruit meet for repentance. If anyone has feelings of bitterness, wrath, or malice toward a brother, let him go to him personally, confess his sin, and seek forgiveness. {5T 646.1}
From Christ's manner of dealing with the erring we may learn profitable lessons which are equally applicable to this work of confession. He bids us go to the one who has fallen into temptation, and labor with him alone. If it is not possible to help him, because of the darkness of his mind and his separation from God, we are to try again with two or three others. If the wrong is not righted, then, and only then, we are to tell it to the church. It is far better if wrongs can be righted and injuries healed without bringing the matter before the whole church. The church is not to be made the receptacle for the outpouring of every complaint or confession. {5T 646.2}
I recognize, on the other hand, the danger of yielding to the temptation to conceal sin or to compromise with it, and thus act the hypocrite. Be sure that the confession fully covers the influence of the wrong committed, that no duty to God, to your neighbor, or to the church is left undone, and then you may lay hold upon Christ with confidence, expecting His blessing. But the question of how and to whom sins should be confessed is one that demands careful, prayerful study. We must consider it from all points, weighing it before God and seeking divine illumination. We should inquire whether to confess publicly the sins of which we have been guilty will do good or harm. Will it show forth the praises of Him who has called us out of the darkness into His marvelous light? Will it help to purify the minds of the people, or will the open relation of the deceptions practiced in denying the truth have an after influence to contaminate other minds and destroy confidence in us? {5T 646.3}
Men have not the wisdom from God and the constant enlightenment from the Source of all power that would make it safe for them to follow impulses or impressions. In my experience I have seen this done to the destruction, not only of those who acted upon this principle, but of many others who came under their influence. The wildest extravagance was the result of this impulsive work. A declension in faith followed, and unbelief and skepticism became strong in proportion to the extreme in religious excitement. The work that is not wrought in God comes to nought as soon as the excitement is over. {5T 647.1}
There is power and permanency in what the Lord does, whether He works by human instrumentality or otherwise. The progress and perfection of the work of grace in the heart are not dependent upon excitement or extravagant demonstration. Hearts that are under the influence of the Spirit of God will be in sweet harmony with His will. I have been shown that when the Lord works by His Holy Spirit, there will be nothing in its operations which will degrade the Lord's people before the world, but it will exalt them. The religion of Christ does not make those who profess it coarse and rough. The subjects of grace are not unteachable, but ever willing to learn of Jesus and to counsel with one another. {5T 647.2}
What we learn of the Great Teacher of truth will be enduring; it will not savor of self-sufficiency, but will lead to humility and meekness; and the work that we do will be wholesome, pure, and ennobling, because wrought in God. Those who thus work will show in their home life, and in their association with men, that they have the mind of Christ. Grace and truth will reign in their hearts, inspiring and purifying their motives, and controlling their outward actions. {5T 647.3}
I hope that none will obtain the idea that they are earning the favor of God by confession of sins or that there is special virtue in confessing to human beings. There must be in the experience that faith that works by love and purifies the soul. The love of Christ will subdue the carnal propensities. The truth not only bears within itself the evidence of its heavenly origin, but proves that by the grace of God's Spirit it is effectual in the purification of the soul. The Lord would have us come to Him daily with all our troubles and confessions of sin, and He can give us rest in wearing His yoke and bearing His burden. His Holy Spirit, with its gracious influences, will fill the soul, and every thought will be brought into subjection to the obedience of Christ. {5T 648.1}
Now I am fearful that by some error on your part the blessing of God which has come to you in ----- will be turned into a curse; that some false idea will obtain, so that you will be in a worse condition in a few months that you were before this work of revival. If you do not keep your souls guarded you will appear in the worst possible light to unbelievers. God would not be glorified with this fitful kind of service. Be careful not to carry matters to extremes and bring lasting reproach upon the precious cause of God. The failure that many make is that after they have been blessed of God they do not, in the humility of Christ, seek to be a blessing to others. Now that words of eternal life have been sown in your hearts, I entreat you to walk humbly with God, do the works of Christ, and bring forth much fruit unto righteousness. I do hope and pray that you will act like sons and daughters of the Most High and not become extremists or do anything that shall grieve the Spirit of God. {5T 648.2}
Do not look to men nor hang your hopes upon them, feeling that they are infallible; but look to Jesus constantly. Say nothing that would cast a reproach upon our faith. Confess your secret sins alone before your God. Acknowledge your heart wanderings to Him who knows perfectly how to treat your case. If you have wronged your neighbor, acknowledge to him your sin and show fruit of the same by making restitution. Then claim the blessing. Come to God just as you are, and let Him heal all your infirmities. Press your case to the throne of grace; let the work be thorough. Be sincere in dealing with God and your own soul. If you come to Him with a heart truly contrite, He will give you the victory. Then you may bear a sweet testimony of freedom, showing forth the praises of Him who has called you out of darkness into His marvelous light. He will not misapprehend or misjudge you. Your fellow men cannot absolve you from sin or cleanse you from iniquity. Jesus is the only one who can give you peace. He loved you and gave Himself for you. His great heart of love is "touched with the feeling of our infirmities?" What sins are too great for Him to pardon? what soul too dark and sin-oppressed for Him to save? He is gracious, not looking for merit in us, but of His own boundless goodness healing our backslidings and loving us freely, while we are yet sinners. He is "slow to anger, and of great kindness;" "long-suffering to usward, not willing that any should perish, but that all should come to repentance." {5T 649.1}
Do not seek to get wound up to a high pitch of excitement; but go to work for others, and patiently instruct them. You will be inclined now to conjecture that everyone has a load of evil to confess, and you will be in danger of making this the point of attack. You will want to bring everyone over the same ground that you have been over, and you will feel that nothing can be done until all have gone through the same work of confession. You will not be disposed to take up the labor of helping others with the Spirit of God resting upon you, your own hearts softened and subdued by the deep-wrought work of cleansing. You will be in great danger of marring the work of God by exercising your own spirit. If you work for souls with humble, trustful dependence upon God, if the radiance of His Spirit is reflected from you in a Christlike character, if sympathy, kindness, forbearance, and love are abiding principles in your life, you will be a blessing to all around you. You will not criticize others or manifest a harsh, denunciatory spirit toward them; you will not feel that their ideas must be made to meet your standard; but the love of Jesus and the peaceable fruits of righteousness will be revealed in you. {5T 649.2}
"The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. . . . And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another." {5T 650.1}
The enemy will seek to intrude himself even amid your religious exercises. Every avenue will need to be faithfully guarded lest selfishness and pride become interwoven with your work. If self has really been crucified, with the affections and lusts, the fruit will appear in good works to the glory of God. I entreat you, in the fear of God, not to let your works degenerate. Be consistent, symmetrical Christians. When the heart has given its affections to Christ, old things have passed away, and all things have become new. {5T 650.2}
Our religion must be intelligent. The wisdom from above must strengthen, establish, and settle us. We must go on and on, forward and upward, from light to still greater light, and God will still reveal His glory to us as He doth not unto the world.
Battle Creek, Michigan, Jan. 6, 1889. {5T 650.3}
Steps to Christ, 37-41
Chap. 4 - Confession
"He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy." Proverbs 28:13. {SC 37.1}
The conditions of obtaining mercy of God are simple and just and reasonable. The Lord does not require us to do some grievous thing in order that we may have the forgiveness of sin. We need not make long and wearisome pilgrimages, or perform painful penances, to commend our souls to the God of heaven or to expiate our transgression; but he that confesseth and forsaketh his sin shall have mercy. {SC 37.2}
The apostle says, "Confess your faults one to another, and pray one for another, that ye may be healed." James 5:16. Confess your sins to God, who only can forgive them, and your faults to one another. If you have given offense to your friend or neighbor, you are to acknowledge your wrong, and it is his duty freely to forgive you. Then you are to seek the forgiveness of God, because the brother you have wounded is the property of God, and in injuring him you sinned against his Creator and Redeemer. The case is brought before the only true Mediator, our great High Priest, who "was in all points tempted like as we are, yet without sin," and who is "touched with the feeling of our infirmities," and is able to cleanse from every stain of iniquity. Hebrews 4:15. {SC 37.3}
Those who have not humbled their souls before God in acknowledging their guilt, have not yet fulfilled the first condition of acceptance. If we have not experienced that repentance which is not to be repented of, and have not with true humiliation of soul and brokenness of spirit confessed our sins, abhorring our iniquity, we have never truly sought for the forgiveness of sin; and if we have never sought, we have never found the peace of God. The only reason why we do not have remission of sins that are past is that we are not willing to humble our hearts and comply with the conditions of the word of truth. Explicit instruction is given concerning this matter. Confession of sin, whether public or private, should be heartfelt and freely expressed. It is not to be urged from the sinner. It is not to be made in a flippant and careless way, or forced from those who have no realizing sense of the abhorrent character of sin. The confession that is the outpouring of the inmost soul finds its way to the God of infinite pity. The psalmist says, "The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit." Psalm 34:18. {SC 37.4}
True confession is always of a specific character, and acknowledges particular sins. They may be of such a nature as to be brought before God only; they may be wrongs that should be confessed to individuals who have suffered injury through them; or they may be of a public character, and should then be as publicly confessed. But all confession should be definite and to the point, acknowledging the very sins of which you are guilty. {SC 38.1}
In the days of Samuel the Israelites wandered from God. They were suffering the consequences of sin; for they had lost their faith in God, lost their discernment of His power and wisdom to rule the nation, lost their confidence in His ability to defend and vindicate His cause. They turned from the great Ruler of the universe and desired to be governed as were the nations around them. Before they found peace they made this definite confession: "We have added unto all our sins this evil, to ask us a king." 1 Samuel 12:19. The very sin of which they were convicted had to be confessed. Their ingratitude oppressed their souls and severed them from God. {SC 38.2}
Confession will not be acceptable to God without sincere repentance and reformation. There must be decided changes in the life; everything offensive to God must be put away. This will be the result of genuine sorrow for sin. The work that we have to do on our part is plainly set before us: "Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." Isaiah 1:16, 17. "If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die." Ezekiel 33:15. Paul says, speaking of the work of repentance: "Ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." 2 Corinthians 7:11. {SC 39.1}
When sin has deadened the moral perceptions, the wrongdoer does not discern the defects of his character nor realize the enormity of the evil he has committed; and unless he yields to the convicting power of the Holy Spirit he remains in partial blindness to his sin. His confessions are not sincere and in earnest. To every acknowledgment of his guilt he adds an apology in excuse of his course, declaring that if it had not been for certain circumstances he would not have done this or that for which he is reproved. {SC 40.1}
After Adam and Eve had eaten of the forbidden fruit, they were filled with a sense of shame and terror. At first their only thought was how to excuse their sin and escape the dreaded sentence of death. When the Lord inquired concerning their sin, Adam replied, laying the guilt partly upon God and partly upon his companion: "The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat." The woman put the blame upon the serpent, saying, "The serpent beguiled me, and I did eat." Genesis 3: 12, 13. Why did You make the serpent? Why did You suffer him to come into Eden? These were the questions implied in her excuse for her sin, thus charging God with the responsibility of their fall. The spirit of self-justification originated in the father of lies and has been exhibited by all the sons and daughters of Adam. Confessions of this order are not inspired by the divine Spirit and will not be acceptable to God. True repentance will lead a man to bear his guilt himself and acknowledge it without deception or hypocrisy. Like the poor publican, not lifting up so much as his eyes unto heaven, he will cry, "God be merciful to me a sinner," and those who do acknowledge their guilt will be justified, for Jesus will plead His blood in behalf of the repentant soul. {SC 40.2}
The examples in God's word of genuine repentance and humiliation reveal a spirit of confession in which there is no excuse for sin or attempt at self-justification. Paul did not seek to shield himself; he paints his sin in its darkest hue, not attempting to lessen his guilt. He says, "Many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities." Acts 26: 10, 11. He does not hesitate to declare that "Christ Jesus came into the world to save sinners; of whom I am chief." 1 Timothy 1:15. {SC 41.1}
The humble and broken heart, subdued by genuine repentance, will appreciate something of the love of God and the cost of Calvary; and as a son confesses to a loving father, so will the truly penitent bring all his sins before God. And it is written, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9. {SC 41.2}
Bible Study Questions:
1. What had Jeremiah prophesied of the Babylonian captivity? Jeremiah 25:8-13.
Therefore thus saith the LORD of hosts; Because ye have not heard my words, Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations. (Jeremiah 25:8-13 KJV)
Note: “Jeremiah declared that they [the Israelites] were to wear the yoke of servitude for seventy years; and the captives that were already in the hands of the king of Babylon, and the vessels of the Lord’s house which had been taken, were also to remain in Babylon till that time had elapsed. But at the end of the seventy years God would deliver them from their captivity and would punish their oppressors and bring into subjection the proud king of Babylon.” Testimonies, vol. 4, 169.
2. What did Daniel understand through study of the prophetic Scriptures? Daniel 9:1, 2; Isaiah 44:24-28; 45:1-3.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. (Daniel 9:1-2 KJV)
Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish; That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof: That saith to the deep, Be dry, and I will dry up thy rivers: That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. (Isaiah 44:24-28 KJV)
Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel. (Isaiah 45:1-3 KJV)
Note: “The year that Cyrus succeeded Darius the Mede to the throne of Medo-Persia marked the completion of seventy years since the first company of Hebrews had been carried captive to Babylon by Nebuchadnezzar. Daniel, who was familiar with the prophecies of Jeremiah and Isaiah regarding the duration of the captivity, and with the prophecies of Isaiah regarding the restoration by decree of Cyrus, was still living, and was occupying a position of leading responsibility in the Medo-Persian court.” The Review and Herald, March 28, 1907.
3. As the prophesied time neared its fulfillment, what did Daniel see as the most urgent need? Daniel 9:3.
And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: (Daniel 9:3 KJV)
Note: “For nearly seventy years, Israel had been in captivity. The land which God had chosen for His own possession was given into the hands of the heathen. The beloved city, the recipient of heaven’s light, once the joy of the whole earth, was now despised and degraded. The temple that had contained the ark of God’s covenant and the cherubim of glory overshadowing the mercy-seat, was in ruins. Its very site was desecrated by unholy feet. Faithful men who knew of the former glory were filled with anguish at the desolation of the holy house that had distinguished Israel as God’s chosen people. … Daniel knew that the appointed time for Israel’s captivity was nearly ended; but he did not feel that because God had promised to deliver them, they themselves had no part to act. With fasting and contrition he sought the Lord, confessing his own sins and the sins of the people.” “Ellen G. White Comments,” The Seventh-day Adventist Bible Commentary, vol. 4, 1172.
4. What factors must we realize about genuine prayer? Proverbs 28:13.
He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy. (Proverbs 28:13 KJV)
Note: “Those who are unwilling to deny self, to agonize before God, to pray long and earnestly for His blessing, will not obtain it. Wrestling with God—how few know what it is! how few have ever had their souls drawn out after God with intensity of desire until every power is on the stretch. When waves of despair which no language can express sweep over the suppliant, how few cling with unyielding faith to the promises of God.” The Great Controversy, 621.
“Daniel did not seek to excuse himself or his people before God; but in humility and contrition of soul he confessed the full extent and demerit of their transgressions, and vindicated God’s dealings as just toward a nation that had set at nought His requirements and would not profit by His entreaties. …
“Confession of sin, whether public or private, should be heartfelt and freely expressed. It is not to be urged from the sinner. It is not to be made in a flippant and careless way or forced from those who have no realizing sense of the abhorrent character of sin. The confession that is mingled with tears and sorrow, that is the outpouring of the inmost soul, finds its way to the God of infinite pity.” Testimonies, vol. 5, 636, 637.
5. What did Daniel declare in his prayer? Daniel 9:4-6.
And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. (Daniel 9:4-6 KJV)
Note: “Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, this honored prophet humbly identifies himself with the really sinful of Israel. The wisdom which God had imparted to him was as far superior to the wisdom of the great men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears and rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own unworthiness and acknowledging the Lord’s greatness and majesty.” The Sanctified Life, 46, 47.
6. What qualities of Daniel do we need to adopt? Isaiah 57:15.
For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. (Isaiah 57:15 KJV)
Note: “That God who heard Daniel’s prayer will hear ours when we come to Him in contrition. Our necessities are as urgent, our difficulties are as great, and we need to have the same intensity of purpose, and in faith roll our burden upon the great Burden Bearer. There is need for hearts to be as deeply moved in our time as in the time when Daniel prayed.” That I May Know Him, 271.
“What earnestness and fervor characterize his [Daniel’s] supplications! The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. … If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel.” The Sanctified Life, 47.
7. What did Daniel declare of his nation and why? Daniel 9:7-12. How did Christ later summarize the situation? Matthew 23:34, 35.
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. (Matthew 23:34-35 KJV)
Note: “For ages Judah had been the repository of sacred truth. Here the knowledge of Jehovah had been cherished and preserved, when God had not been acknowledged among the nations, and His worship was lost in the earth. The streets of Jerusalem had been trodden by angel feet, and its very soil had been sacred to God. From its temple prayer and praise had ascended to God. From its altar the bleeding sacrifice had testified to human guilt, pointing to the Lamb of God which taketh away the sins of the world. The Lord had sent them messages of warning and reproof, of consolation and promise, by His prophets, rising up early and sending them, but they had beaten one and stoned another.” The Review and Herald, April 18, 1893.
8. Why had woes come upon Judah? What was Daniel’s main concern? Daniel 9:13-19. What should this make us consider today?
As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. (Daniel 9:13-19 KJV)
Note: “When sin has deadened the moral perceptions, the wrong-doer does not discern the defects of his character nor realize the enormity of the evil he has committed; and unless he yields to the convicting power of the Holy Spirit he remains in partial blindness to his sin. His confessions are not sincere and in earnest. To every acknowledgment of his guilt he adds an apology in excuse of his course, declaring that if it had not been for certain circumstances, he would not have done this or that for which he is reproved. But the examples in God’s word of genuine repentance and humiliation reveal a spirit of confession in which there is no excuse for sin or attempt at self-justification.” Testimonies, vol. 5, 641.
9. Name some important points of contrast between true and false confession. 2 Corinthians 7:10; James 5:16.
For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (2 Corinthians 7:10 KJV)
Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. (James 5:16 KJV)
Note: “This scripture has been interpreted to sustain the practice of going to the priest for absolution; but it has no such application. Confess your sins to God, who only can forgive them, and your faults to one another. If you have given offense to your friend or neighbor you are to acknowledge your wrong, and it is his duty freely to forgive you. Then you are to seek the forgiveness of God because the brother whom you wounded is the property of God, and in injuring him you sinned against his Creator and Redeemer. The case is not brought before the priest at all, but before the only true mediator, our great High Priest, who ‘was in all points tempted like as we are, yet without sin,’ and who is ‘touched with the feeling of our infirmities’ [Hebrews 4:15] and is able to cleanse from every stain of iniquity.” Testimonies, vol. 5, 639.
10. Why is true confession so important for us today? Psalm 34:18.
The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. (Psalms 34:18 KJV)
Note: “If ever a people needed to offer a prayer such as Daniel offered, it is our people. There is among them such self-confidence, such presumption! The Lord has been sending light to them, but the testimonies of His Spirit have not been heeded.” Selections from the Testimonies for the Church, 70, 71.
“Confession will not be acceptable to God without sincere repentance and reformation. There must be decided changes in the life; everything offensive to God must be put away. This will be the result of genuine sorrow for sin.” Testimonies, vol. 5, 640.
No comments:
Post a Comment