deeper eugene prewitt

8/18/2019 Deeper Eugene Prewitt

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Copyright © 2009

Eugene Prewitt

Cover design and layout

Michael Prewitt

Text editing and layout

Harvey Steck

All emphasis in quotations added

by the author unless otherwise indicated.

All scriptures are quoted from the KJV ( King James Version)

unless otherwise indicated. Those attributed to the YLT

are quoted from Young’s Literal Translation.

Printed in the USA

ISBN 978-1-61658-234-0


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Contents

Dedication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

Acknowledgments. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

Section I: Questions From Those Within . . . . . . . . . . . . . . . . . . . . . . 9

The Judgment . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12

Laodicea . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

Hebrews Problems and Ballenger . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40

An Invisible Remnant . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48

Section II: Questions From Those that Are Without . . . . . . . . . . . . 62

The Day of Cleansing . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

More on the Mark and Much on the Seal . . . . . . . . . . . . . . . . . . . . . . . 74

Conditional Prophecy and Predestination . . . . . . . . . . . . . . . . . . . . . . 106

Brief Thoughts on Michael in Scripture . . . . . . . . . . . . . . . . . . . . . . . 115

Satan Burns “For Ever and Ever”? . . . . . . . . . . . . . . . . . . . . . . . . . . . 120

Section III: Questions Regarding the Time . . . . . . . . . . . . . . . . . . 127

The 1290- and 1335-Day Prophecies . . . . . . . . . . . . . . . . . . . . . . . . . 129

The Seven Times or the 2520-Year Prophecy . . . . . . . . . . . . . . . . . . . 139

Reapplications, Multiple Fulllments, and the Story Line . . . . . . . . . 156

Section IV: Testimony Tidbits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Index of Scripture References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 189


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Dedication

T

O Vivian Prewitt, teacher, truck-driver, and my loving mother. In her

recent retirement she has collected bits of my writing from my rst

years in school and has encouraged me from that time to now to use

my talents for God’s purposes.


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Acknowledgments

I

want to thank a small army of volunteer editors who gave hundreds of

hours of their time helping a helpless writer. Chief among these are Mara

Nophsker, Warren Downs, and Eric Nelson. A thousand unnamed seekers

have also, by asking me probing questions during the last decade, done their part in making this book possible. Then there are six individuals who I think

would rather remain unnamed. They, without conferring with each other,

nanced the printing of this book and are the reason I had courage enough

to go forward with the project. Finally, I want to acknowledge my wife Heidi

who, when I was plagued with doubts regarding the book, would volunteer

her assurance that it would be a success.


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Introduction

W

ILLIAM Miller, after the Great Disappointment, reminisced about

the opposition he received while preaching the Advent near. Doc-

tors of divinity and scholars had assailed him. Books had been

written against him.How often, you might ask, was William Miller confronted with an argu-

ment that confounded him momentarily? How often did a new line of Bible

reasoning catch him off guard or cause him some embarrassment?

That has happened to me often.

But William Miller testied that never once did anyone bring an argument

against his central position that he had not studied and laid to rest already.

How could that be so? He wrote:

Various difculties and objections would arise in my mind, from

time to time; certain texts would occur to me, which seemed to weigh

against my conclusions; and I would not present a view to others, while

any difculty appeared to militate against it. I therefore continued the

study of the Bible, to see if I could sustain any of these objections.

My object was not merely to remove them, but I wished to see if they

were valid. . . . In this way I was occupied for ve years, from 1818 to

1823, in weighing the various objections which were being presented

to my mind. (William Miller, William Miller’s Apology and Defense,

pp. 13, 15)

What was the result of ve years of such study, conducted while Miller

was yet employed full time in secular occupations? Twenty-two years after

those ve years of study, even after the Great Disappointment, Miller answered

that question in a way that still seems incredible to me.

During that time, more objections arose in my mind, than have

been advanced by my opponents since; and I know of no objection

that has been since advanced, which did not then occur to me. ( Ibid .,

p. 15)


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Introduction

But it is not likely that you or I could honestly say the same, not likely that

no objection against our Adventist faith has ever arisen but such as we had

previously put to rest for ourselves.

This book is the rst in a short series that is intended to move us closer,

as a people, to an experience like that of our pioneers. We want to be settled.

And in this book we want to be settled on questions related to prophecy.The shaking is ruthless. May we “step fast” and forward.

Probably the two most important chapters in this book are those on the

judgment and on the nal test over the mark and the seal. Do you know your

Bible well enough to persuade a seeking neighbor that Sunday observance

will be the mark of the beast? If that question is to test the world, don’t you

think we ought to know that topic well?

These chapters are progress reports. No month goes by but some Bible

thought opens up to me like it never has before. Will you nd a new line ofevidence that afrms the precious truths for our time? Tell me about it. I want

to hear. I want to learn.

Other books will follow this one. They will touch more directly on the

gospel and on the practical life of persons seeking Christ’s righteousness.

Those books will seek the blessing mentioned in this passage:

A minister, after preaching a Bible discourse which brought deep

conviction to one of his hearers, was accosted with the question, “Do

you really believe what you have preached?”“Certainly,” he answered.

“But is it really so?” asked the anxious questioner.

“Certainly,” said the minister, as he reached for his Bible.

Then the man broke out, “O, if this is the truth, what shall we

do?”

“What shall we do?” thought the minister—“we”? What could the

man mean? But the question forced its way to his soul. He went away

to plead with God to tell him what to do. And as he prayed, there came

to him with overwhelming force the thought that he had the solemn

realities of eternity to present to a dying world. For three weeks his place in the desk was vacant. He was seeking an answer to the ques-

tion, “What shall we do?”

The minister returned to his charge with an unction from the Holy

One. He realized that his past preaching had made little impression

on his hearers. Now he felt upon him the terrible weight of souls. As

he came to his desk, he was not alone. There was a great work to be

done, but he knew that God would not fail him. Before his hearers he

exalted the Saviour and His matchless love. There was a revelation of

the Son of God, and a revival began that spread through the churches

of the surrounding districts. (Gospel Workers, p. 33–34)


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Deeper

But for now, in this book, this is the blessing I am seeking for the

readers:

Let us give more time to the study of the Bible. We do not under-

stand the word as we should. The book of Revelation opens with an

injunction to us to understand the instruction that it contains. “Blessedis he that readeth, and they that hear the words of this prophecy,” God

declares, “and keep those things which are written therein: for the time

is at hand.” When we as a people understand what this book means to

us, there will be seen among us a great revival. We do not understand

fully the lessons that it teaches, notwithstanding the injunction given

us to search and study it. (Testimonies to Ministers, p. 113)

—Eugene Prewitt, July 24, 2009


10/1939

Section I

Questions From Those Within

A

DVENTISTS are generally aware of a shaking that is to take place

among God’s people. Those that can be shaken will be shaken. Those

who, on the contrary, are settled into the truth intellectually and spiri-

tually so that they cannot be moved, will remain with the truth.

I have, in my brief lifetime, received many studies, books, and articles

that asserted that my salvation would hinge on whether or not I accepted the

propositions set forth in them. Many of them were charitable enough to say

that God would wink at the times of my ignorance. But precious few of the

authors seemed to believe that an honest seeker for truth, led by the Holy

Spirit, could read the documents and remain unconvinced.

If I were only to take into consideration those studies that met the fol-

lowing eight guidelines, there would still be more theories to investigate thanyou might guess:

1. The author is a rm believer in the Spirit of Prophecy as manifest in

Ellen White;

2. The author is very knowledgeable;

3. The author has carefully examined the arguments urged against his

views;

4. The author has prayerfully and humbly pleaded for guidance from

heaven;

5. The author has a disdain for sin, avoids display, advocates helpful

reforms;

6. The author has a very signicant list of statements from Inspiration

proving his/her position;

7. The author has a theory that makes many otherwise difcult passages

easy to harmonize with each other; and


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Deeper

8. The author has more than one passage from Inspiration that indicates

that one’s salvation may hinge on how one receives the message being

presented. And these are buttressed by other statements urging that

we should be ready to receive new light.

Yet, if I were to believe only the studies that meet these qualications, Iwould at the same time believe that our God is three persons and two. I would

believe that we should keep the feasts and that we should not. I would believe

that we should stay in the Seventh-day Adventist Church, join the Seventh-day

Adventist Reform Movement, leave both, and start a third. I would believe

that two modern prophets that rejected one another were both true. I would

pronounce God’s name only in Hebrew. I would also believe that the move-

ment to pronounce that name aright is the fourth angel of Revelation 18. I

would also believe that the Shepherd’s Rod is that fourth angel. I would also believe the literature work of the Seventh-day Adventist denomination is that

angel. I would also believe that the call to leave the Seventh-day Adventist

denomination for non-denominational Sabbath-keeping is that angel. I would

also believe that the Reform Movement is that angel. And I would believe

more things than can be well recounted about Daniel 7 through 11.

With that said, I propose we acknowledge that having these eight identi-

fying marks is not sufcient evidence that a matter is true. Consequently, if I

conclude from my study that “I don’t believe that teaching,” I am not neces-

sarily accusing the document of lacking any of these eight evidences.We will have to give account in the judgment for the use of our time and

energies. That is reason enough to motivate me to “take heed how [I] hear.”

(See Luke 8:18)

Charity in Judging

I fear men, not because they are a member of one group or another, but

because they are men. Men, even the best and most honest of them, are err-

ing and contradictory. They make mistakes and retract them or defend them

to the bitter end. The evangelist Bunyan, breathing the very atmosphere of

heaven, wrote with ability against the Seventh-day Sabbath. Luther and Carl-

stadt attacked each other. On nearly every point of difference, Luther was in

the wrong. A few of our pioneers opposed Andrews’ opinion that Sabbath

begins at sundown. And nearly all early Adventists kept it incorrectly in that

respect for several years.

We ought, then, to be charitable in judging. Men may be sincerely wrong,

and while we must strenuously oppose the worst of their errors, we may count

the erring men as better than ourselves.


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Questions from Those Within

But there is a class with whom we cannot be as charitable, in the social

sense of the word, as with others. That class is made up of prophets, true and

false. A person that speaks for God is His servant or His enemy. The prophet’s

ministry is not a harmless mistake; it is of the devil or of God. Most prophets

acknowledge this.

Victor Houteff (the founder of the Shepherd’s Rod movement, known oftentoday as the Branch Davidians) falls into this last category. Speaking of his

own material, Houteff wrote “It cannot be anything else but some wonderful,

plain, clear-cutting Bible truth which could not be contradicted.” (Shepherd’s

Rod , p. 95) A man that claims to be a prophet (see page 196 of his book) inad-

vertently makes a statement about inspiration, and thus about the Bible. If he

is mistaken in detail, then the Bible may be also. If he can change his written

views over time, then portions of Scripture may also be outdated. The Bible

has no kind words for false prophets.Yet false prophets may repent and be converted. Two young ladies in Ellen

White’s day were self-deceived until instructed by her. They both returned to their

position as learners in the school of Christ. I would rather have their position in

the judgment than that of many persons who have left the truth never to return.

Many Adventists are losing condence in the fundamental teachings that

dene us. They are shocked and disappointed to discover many sensible and

Biblical arguments against things they have long believed.

The 1844 judgment, for example, has been attacked as ctitious by many

able writers and with many scriptural reasons. The rst chapter of this bookaddresses this question Biblically.

The second chapter addresses the rst prophecy in Revelation intended

specically for the Christians in our own day. And the truths in this chapter

about love and truth have the potential of solving the heart problems that make

faulty arguments so deceptive.

One Adventist evangelist, Albion Ballenger, turned against our church

over what he perceived as a proof in the book of Hebrews that the sanctuary

message of the church was fundamentally awed. I read an editorial when I

was a young man that said that no one had ever written a sensible Bible study

that countered the Biblical arguments of Ballenger. The third chapter in this

section is just such a study.

The last chapter in this section critiques the Adventist doctrine of the

“remnant.” Who are part of that remnant that seems to raise the ire of the

dragon? Does the remnant include persons in your baptismal study that have

not yet been baptized?

It is by addressing these questions that I hope to make a contribution to

the edice of truth that was built by so many before me.


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CHAPTER O NE

The Judgment

A

DVENTISTS alone teach the doctrine that we have named the

“investigative judgment.” Our neighbors in the Baptist or Catho-

lic communions have ideas about death that make such a judgment

unthinkable.What are the dening characteristics of this Adventist doctrine?

First, there is timing. We teach that the judgment began in 1844. That

means a great deal. It means, for example, that the judgment didn’t happen

at the cross. And it means that the judgment won’t happen at Christ’s second

coming. And it precludes a judgment at the moment of death.

In place of all of these options, it places the judgment that decides the

destinies of Christians, near the end of time, yet beginning prior to many of

the nal events.

Second, our doctrine is related to the long-standing controversy between

Christ and Satan. We teach that the judgment is not for the purpose of inform-

ing the Father so that He may make a right decision. No, the judgment is for

the angels and other unfallen beings. They are the ones who witness the cases

being decided. And they are the ones who testify that God’s judgments are

“just.”

Third, our doctrine is related to the gospel and to how men live their lives

on the earth today. We teach that the judgment compares the lives of men to

the Ten Commandments. Destinies are decided on the question, “has this person been an overcomer? Have they loved and obeyed?”

The judgment does not ask, “What were his opinions?” but, “What evi-

dence does his conduct give regarding whether or not the law was written in

his heart? Was the Spirit a resident there?” The cleansing blood of Jesus stands

able to wash away the record of a man’s sin, and it will if there is evidence that

the man gave Jesus opportunity to clean up his life while on earth.

These three characteristics combined—a pre-Advent judgment for the

benet of the angels that determines destinies by comparing the lives of men

to the Ten Commandments—make our doctrine unique.


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The Judgment

And it is hated.

So here is a little history from the perspective of its enemies:

Unambiguous Evidence?

Raymond Cottrell wrote a paper on the investigative judgment called

“Asset or Liability?”1 In that paper he indicates that there is no unambiguousBible evidence for the Adventist doctrine of the judgment. The thesis of his

paper is that the doctrine is built on an erroneous understanding of Daniel

8:14. In the paper he writes:

In 1958 . . . I determined to try once more to nd a way to be abso-

lutely faithful to both Daniel and the traditional Adventist interpreta-

tion of 8:14, but again found it impossible. I then formulated six ques-

tions regarding the Hebrew text of the passage and its context, which

I submitted to every college teacher versed in Hebrew and every headof the religion department in all of our North American colleges—all

personal friends of mine. Without exception they replied that there is

no linguistic or contextual basis for the traditional Adventist interpreta-

tion of Daniel 8:14.

Again, you would think, from reading the article and other attacks on this

doctrine, that the Adventist doctrine is based on a misunderstanding of Daniel

8:14. Further, that if Daniel 8:14 is explained correctly then the doctrine of the

investigative judgment evaporates.So we are about to look at Bible evidence for this Adventist doctrine. And

when we are done, look back over the passages that we have quoted. You will

nd not one reference to Daniel 8:14. There is unambiguous evidence for the

Adventist’s investigative judgment doctrine. We will get to Daniel 8:14 in the

chapters on Ballenger and on the Atonement.

Unambiguous Evidence for the Timing of the Judgment

The Bible refers, in a number of passages, to a judgment. These passages

do not all speak of the same event. The question raised by the scholars men-tioned above (in a remarkable fulllment of Daniel 12:10’s “none . . . shall

understand”) is whether any of these passages amount to solid evidence for

the doctrine of the investigative judgment.

Here are some simple Bible observations from three chapters—Daniel 7,

Revelation 14, and Revelation 6. Each of these chapters has a prophetic story

line that gives us an ability to locate the timing of the judgment in relation to

end-time events.

1. More properly, “The ‘Sanctuary Doctrine,’ Asset or Liability?” This paper was rst deliveredat the “Jesus Institute Forum” on February 4, 2001. It is readily available on the web.


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Deeper

1. What do we nd in Daniel 7? After the rise and fall of Babylon, Persia,

Greece and Rome; after the rise of proto-European tribes, and then after the

papacy rises with its blasphemy and persecution, we nd a judgment opened

in heaven that utilizes “the books.”

I beheld till the thrones were cast down, and the Ancient ofdays did sit, whose garment was white as snow, and the hair of his

head like the pure wool: his throne was like the ery ame, and

his wheels as burning re. A ery stream issued and came forth

from before him: thousand thousands ministered unto him, and

ten thousand times ten thousand stood before him: the judgment

was set, and the books were opened. (Daniel 7:9–10)

After this judgment we nd the papacy being destroyed by re at the same time

that its dominion comes to an end. The other nations, by way of contrast, continuedto exist as non-superpower nations after their fall from world greatness. (Behold

Iraq, Iran, and Greece in existence even today, their life “prolonged.” Verse 12)

Then we see in heaven, a transaction between the Father and the Son. The

Son receives the kingdom of the whole earth “which kingdom shall never be

destroyed.”

In point of time, this judgment looks like the one identied by Adventists.

It is late in earth’s history, yet ends before the nal climactic scenes.

2. What do we nd in Revelation 14? While probation still continues,

before the gospel has been preached to every nation and people, an announce-ment about the arrival of the time of the judgment is made.

And I saw another angel y 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)

This is followed by two other warnings related to the mark of the beast and

papal corruptions. God’s commandment-keeping people are pictured as faith-

fully enduring persecution. Next in Revelation 14 comes the Second Coming

under the symbol of two ripe-related harvests—rst of the righteous, then of

the wicked for destruction.

Related to time, this Revelation 14 announcement that “the hour of His

judgment is come” is united with the nal campaign to evangelize the world

and precedes the most climactic events that, themselves, precede the Second

Coming. In timing, this too looks like the judgment Adventists teach about.


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The Judgment

3. What do we nd in Revelation 6? While probation lasts, and after some

period of serious persecution of God’s people, the blood of the saints cries out

for vengeance. The lives of the martyrs are represented as being “under the

altar” in heaven. When they cry for vengeance, they are told that they must

rest a little longer until another wave of persecution should bring another

wave of martyrs.But, in the meantime, they are given white robes.

And they cried with a loud voice, saying, How long, O Lord,

holy and true, dost thou not judge and avenge our blood on them

that dwell on the earth? And white robes were given unto every

one of them; and it was said unto them, that they should rest yet for

a little season, until their fellowservants also and their brethren,

that should be killed as they were, should be fullled. (Revelation

6:10–11)

Their cry for vengeance is followed by signs in the sun, moon, and stars

and then by the personal appearance of Jesus Christ.

The giving of the white robes to the faithful martyrs follows the persecu-

tion of the Dark Ages and precedes both the persecution of the last age and

the Second Coming. They receive their white robes neither at death nor at

their resurrection. They are at “rest” while awaiting vengeance against their

murderers.

This pre-Advent declaration of their destiny looks, time-wise, like thedoctrine Adventists teach.

Common and Uncommon Elements

These three passages share two common elements. In regard to timing,

they each picture a divine judgment following papal activity and preceding

the earth’s nal events.

In regard to location, they each indicate that the judgment is an other-

worldly event. In Daniel 7, it occurs before angels in heaven. In Revelation

6, the souls being vindicated refer to those that dwell “on the earth” as you

might refer to someone who lives in a different land than yourself. Finally, in

Revelation 14, the need for an announcement presupposes that the beginning

of the judgment is not readily apparent to those on earth.

In addition to information regarding timing and location, Daniel 7 offers

its own clues as to how this judgment relates to the heavenly “books.”

The student of Scripture nds, after a study of these books, that names can

be “written,” and names can be removed. See Exodus 32:31–34; Deuteronomy

29:19–20; Revelation 22:19; Luke 10:20.


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Deeper

Jesus in Revelation connects the blotting out of names with a scene very

similar to the judgment scene in Daniel 7. And more than this, He connects

that judgment scene with the granting of white robes. This statement of Jesus,

in this respect, reminds us of Revelation 6. It brings together two of our three

timeline passages.

He that overcometh, the same shall be clothed in white rai-

ment; and I will not blot out his name out of the book of life, but

I will confess his name before my Father, and before his angels.

(Revelation 3:5)

Another passage that speaks of “blotting out” something from the books

used in the judgment is found in Peter’s post-Pentecostal sermon. There,

in regard to time, the blotting out is future and coincides with an end-time

pouring out of the Spirit’s power. This power, used to lighten the world withChrist’s glory, must precede the close of human probation. And it immediately

precedes the sending of Jesus back to earth.

Repent ye therefore, and be converted, that your sins may be

blotted out, when the times of refreshing shall come from the pres-

ence of the Lord; and he shall send Jesus Christ, which before was

preached unto you. (Acts 3:19–20)

This is the second passage that has connected the judgment with a set time.The other was Revelation 14:7. This brings us to the question of the Adventist

Great Disappointment.

Prophecies of the Great Disappointment

Many detractors from the doctrine of the investigative judgment suggest

that this doctrine was created by Adventists to cover their embarrassment

about the non-appearance of Christ in 1844. But Habakkuk 1–2, Malachi 3,

Hebrews 10, and Revelation 10 all refer, prophetically, to that time of trial

and misunderstanding. According to these four passages, the fulllment of

prophecy would appear to tarry, but it would not tarry, and men were still to

keep waiting for Christ’s return. They would be seeking to see Him in the

clouds, but He would instead come to His temple.

They would need patience to inherit His coming kingdom and would be

tempted to throw away their condence. They would preach His coming with

great enthusiasm but then would cease. Finally, they would be bidden to take

up the work again. They would love the sweetness of their message until they

understood it thoroughly, then it would be a bitter disappointment.


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The Judgment

Each of these four passages throws additional light on the topic of the judg-

ment in heaven. There are also a number of parables that illustrate the truth.

Solomon concludes his words of wisdom with a reference to that event.

Let us hear the conclusion of the whole matter: Fear God, and

keep his commandments: for this is the whole duty of man. ForGod shall bring every work into judgment, with every secret thing,

whether it be good, or whether it be evil. (Ecclesiastes 12:13–14)

Paul preached that there was a day for this judgment. He connected it with the

future justifying of those that were currently obeying the commandments.

As many as have sinned without law shall also perish without

law: . . . (for not the hearers of the law are just before God, but the

doers of the law shall be justied . . .) in the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

(Romans 2:12–16)

Who will be blotted out of the book? Those that “sin” against the Lord. See

Exodus 32:34. But doesn’t that include us all? Yes, human cases would be hope-

less if the overcomers were not each offered a “white robe” during the judgment,

a blotting out of their sins, prior to the nal decision of their cases. This gift of a

white robe is the future “shall be justied” of the current “doers of the Law.”

In both of these passages—Ecclesiastes 12 and Romans 2—the judgmentis made a motive for commandment-keeping. This is also the case in the three

angels’ messages. We glorify God by keeping the law that is a transcript of

His character. Compare Ecclesiastes 12 and Revelation 14. These passages

differ primarily in that Solomon places the judgment future while earth’s last

warning places the judgment at present.

Fear God, and give glory to him; for the hour of his judgment

is come: . . . here are they that keep the commandments of God,

and the faith of Jesus. (Revelation 14:7, 12)

Fear God, and keep his commandments: . . . For God shall

bring every work into judgment, with every secret thing, whether

it be good, or whether it be evil. (Ecclesiastes 12:13–14)

The Cleansing of the Sanctuary

We have observed already that, from the books of heaven, names may

be removed and sins may be blotted out. Both of these processes cleanse the


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Deeper

heavenly books in the heavenly sanctuary from the record of sin. As each case

is decided, either sins are blotted out and a white robe is given, or a name (and

its record) is removed from the book of life.

In the antitypical day of atonement there was one more step in processing the

sin problem after the cleansing of the sanctuary. There is one who has tempted

and prodded, cajoled and trapped, bringing men into his ranks of sin slaves. TheDevil is, in this way, guilty for all the sins he has caused men to commit.

He is not guilty in their stead. Only the innocent Jesus could bear their sins

as a substitute. But this wicked one is guilty in his own stead for his part in their

falls. In the symbols, this Azazel2 is blamed for the sins he has caused. (See

Leviticus 16:8, 10) He has injured Jesus through His saints, and now justice

returns the pain into his own bosom. He is led into the wilderness.

If we call Azazel a “scapegoat,” we must clarify that Azazel is not an underling

blamed in order to take the heat off from a superior. A more backward descriptionof the relation of sin to Satan could hardly be imagined. Satan is the ultimately

guilty one rather than the unfortunate last stop for the passing of the “buck.”

To answer the question, “How is this blaming of Satan related to the judg-

ment in heaven?” we need only note the observers of the judgment.

I beheld till the thrones were cast down, and the Ancient of

days did sit, whose garment was white as snow, and the hair of his

head like the pure wool: his throne was like the ery ame, and

his wheels as burning re. A ery stream issued and came forth

from before him: thousand thousands ministered unto him, and ten

thousand times ten thousand stood before him: the judgment was

set, and the books were opened. (Daniel 7:9–10)

He that overcometh, the same shall be clothed in white raiment;

and I will not blot out his name out of the book of life, but I will confess

his name before my Father, and before his angels. (Revelation 3:5)

Also I say unto you, Whosoever shall confess me before men,

him shall the Son of man also confess before the angels of God.(Luke 12:8)

The prominent place given to the angels, one-hundred million strong, reveals

that the judgment scene is for them. God knows those that are His. (See 2 Timonthy

2:19) The investigative judgment is for the information of the holy angels. It is they

who have an interest in the blame that belongs to their once-honored Lucifer.

2. Azazel is the Hebrew word translated “scapegoat” in Leviticus 16. When Adventists have

pointed out that Azazel represents Satan, some have accused us of making Satan into oursinbearer. These paragraphs show the fallacy of that accusation.


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The Judgment

The relation of the angels to the judgment was woven into the sanctuary.

Not only were two angels sculpted there in a position of reverence and inter-

est in the law and mercy, but the entire fabric of the inner curtains was woven

with cherubim. (See Exodus 26:31; 36:35)

The Relation of the Investigative Judgment to the Great White ThroneJudgment

There is a judgment in the book of Revelation that seems, in some ways,

similar to the one in Daniel 7. It is, however, different in a few other signicant

details: timing, location, and purpose.

And I saw a great white throne, and him that sat on it, from

whose face the earth and the heaven ed away; and there was found

no place for them. And I saw the dead, small and great, stand before

God; and the books were opened: and another book was opened,which is the book of life: and the dead were judged out of those

things which were written in the books, according to their works.

And the sea gave up the dead which were in it; and death and hell

delivered up the dead which were in them: and they were judged

every man according to their works. And death and hell were cast

into the lake of re. This is the second death. And whosoever was

not found written in the book of life was cast into the lake of re.

(Revelation 20:11–15)

When does this judgment happen? Very apparently it is nished after

the 1000 years mentioned in the verses just before it. We can tell this by the

statement that the consequences meted out by this judgment are referred to as

“the second death.” It is also apparent by the fact that the lake of re happens

after the 1000 years as God breathes down re on the armies that surround

the Holy City. (See Revelation 20:1–10)

Also, notice that in this judgment there is no intercession by Jesus. And

who are the witnesses of this judgment? Rather than the angels, this judgment

serves the lost, those that are being judged. They are resurrected to hear theircases decided and to be convinced of their wickedness.3

3. It is a fact that Ellen White applies both Revelation 20:11–15 and Jude 14–15 to Christ’s second

coming. And this is accurate in much the same way that Peter’s application of Joel 2 to the

day of Pentecost is accurate. At Christ’s second coming, all living nations are gathered before

Him. He accuses the wicked of their neglect of the needy and of their lawlessness. Matthew

7:23; 25:40. He comes bringing all the “holy angels” with Him. Matthew 25:31. All elements

of Jude 14–15 t the Second Coming perfectly well. But in a more thorough sense they apply

to the post-millennium judgment where “all that are ungodly” are judged and where Christ

executes “judgment upon all.” Ellen White also plainly applies Revelation 20:11–15 to the post-millennium execution of the wicked in The Great Controversy. See p. 666.


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Deeper

During the 1000 years just ended, there was a special judgment for the

benet of the saints. This millennial investigation is the judgment alluded to

in Psalm 149:6–9, by Paul in 1 Corinthians 6:3, and by John in Revelation

20:11.

Then, after the 1000 years are over, the great white throne judgment scene

is nally fullled. There the dead are convinced that the judgments againstthem are just. Just as the wicked at Christ’s second coming are accused by

Jesus for their wrongdoing, so will be the resurrected wicked after the thou-

sand years.

And Enoch also, the seventh from Adam, prophesied of these,

saying, 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 which they have ungodly

committed, and of all their hard speeches which ungodly sinnershave spoken against him. (Jude 14–15)

These two instances when Christ sits on His throne and judges resurrected

persons happen, naturally, in conjunction with the two resurrections. Both the

judgment that precedes the 1000 years and the judgment after the 1000 years

are a fulllment of this passage:

But why dost thou judge thy brother? or why dost thou set at

nought thy brother? for we shall all stand before the judgment seatof Christ. For it is written, As I live, saith the Lord, every knee shall

bow to me, and every tongue shall confess to God. So then every one

of us shall give account of himself to God. (Romans 14:10–12)

Not all these knees bow simultaneously, however. These two resurrec-

tions are those mentioned in 1 Corinthians 15:23–25. The saints, the wicked

survivors of the plagues, and special rebels will meet their destiny rst. The

wicked dead will meet it later. As it is written, all will share the same experi-

ence of giving account of themselves before God.Some may wonder why we call attention to the judgment in heaven when

our own turn at the bar of God is yet future. The answer is that men ought

to learn of the judgment going on now while there is time to set their lives

in order. To learn of the judgment while being punished will be to learn of it

far too late.

There is, then, plenty of unambiguous evidence for a multi-phased judg-

ment of the human race. The books of record are intimately related to every

phase of that judgment. Their contents are examined in heaven during the

judgment for the angels. At that time sins and names are blotted out as desti-


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The Judgment

nies are forever xed. Then the books are brought forth to convince the survi-

vors of the plagues of their lawlessness. Then the books are examined by the

saints during the 1000 years. Finally, the wicked dead are resurrected to face

the books. Then those whose names are not in the book of life are destroyed

in the lake of re.

Only the rst phase of this judgment is coincident with human probation.Only that current phase is announced as a warning to the last generation to

ready themselves for Christ’s coming. We ought to spread that warning while

the cases of past generations are still being decided.

Conclusion

So, what about the doctrine of the investigative judgment? Biblically, it is

a judgment that happens in heaven for the benet of the angels. Biblically, it

happens near the end of earth’s history but prior to Christ’s coming. Biblically,its timing is announced, and this shows that its timing has been prophesied.

Biblically, the Ten Commandments are the standard in the judgment; there-

fore, men are called to keep them in view of their pending cases. Biblically,

the judgment reverses the decisions of human tribunals that have killed the

saints, thus condemning the papacy while cleansing the books of record from

the sins of the overcomers.

Biblically, the doctrine stands. Unambiguously.


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CHAPTER TWO

Laodicea

T

HERE have always been messages that were more timely than others.

Truth seems to come alive when its time has come. At its appointed

moment, the currents of thought and politics in the world work together

to make the message most relevant. Or its revelations may describe so perfectlythe condition of God’s people that the student’s mind nds itself ooded with

a sense of its truthfulness.

Some messages have always been timely.

We must keep Jesus our pattern ever before us. This is and ever will

be present truth. It was by beholding Jesus and appreciating the virtues

of His character that John became one with his Master in spirit. With

spiritual vision he saw Christ’s glory, the glory as of the only begotten

of the Father, full of grace and truth; and he was changed from glory toglory into His likeness. (The Ellen G. White 1888 Materials, p. 135)

Today, the message to the Laodiceans (Revelation 3:14–21) is speaking to

men again, to a greater number of them, and with greater force. 1

Laodicea converses each weekend regarding salvation, assurance, and the

gifts of grace. These topics are broached in Sabbath school with characteris-

tic boldness. We, as members of the church, are looking forward to Christ’s

coming. But we don’t understand these topics. We wouldn’t expect a prophet

to say to us:

Woe unto you that desire the day of the LORD!2 to what end

is it for you? the day of the LORD is darkness, and not light. As if

a man did ee from a lion, and a bear met him; or went into the

house, and leaned his hand on the wall, and a serpent bit him.

(Amos 5:18–19)

1. This chapter is adapted and abbreviated from a longer study by the same title available at

www.bibledoc.org.

2. “You that desire the day of the Lord” is a phrase that, in our day, has been abbreviated into asingle word: “Adventist.”


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Laodicea

Amos uses metaphors familiar to us—the serpent, the lion, the comfort

of getting home after danger. Perhaps we are not as mindful of the bear, that

animal called by God to punish the mocking of His special messenger. (2 Kings

2:23-24) Amos indicates that Adventists, waiting and hoping to go home to

heaven, anxious to escape the roaring lion on their track, will nd at last that

they have been deceived by the serpent and that their treatment of Heaven’s prophet has not endeared them to Heaven.

We are represented by Amos as expecting great things from the coming of

Jesus. Our riches, whether or not they include material prosperity, include an

assurance that all will be well with us in the end. Laodicea knows, in a super-

cial way, that her destiny depends on her love and her faith. She is aware that

those with a faith/love relationship are the ones that are justied. But rather

than being a source of worry, this thought comforts her from day to day. She

is condent enough of her standing with God to speak of it.

“I am rich and increased with goods and have need of nothing”

There are certain conditions upon which we may expect that God

will hear and answer our prayers. One of the rst of these is that we

feel our need of help from Him. He has promised, “I will pour water

upon him that is thirsty, and oods upon the dry ground.” Isaiah 44:3.

Those who hunger and thirst after righteousness, who long after God,

may be sure that they will be lled. The heart must be open to the

Spirit’s inuence, or God’s blessing cannot be received.Our great need is itself an argument and pleads most eloquently

in our behalf. But the Lord is to be sought unto to do these things for

us. (Steps to Christ , p. 95)

Laodicea might be more conscious of her need if she understood the nature of

faith and love. These, according to James and Paul, are the riches of the gospel. But

James speaks of men who “say” they have faith, yet do not. (See James 2:14–20) And

John speaks of men who “say” they have love, but have it not. (See 1 John 4:20)

It is interesting, in this context, to notice that faith in God’s truth and self-less love were the two signicant virtues missing from the Laodicean church

in Paul’s time.

For I would that ye knew what great conict I have for you, and

for them at Laodicea, and for as many as have not seen my face in

the esh; that their hearts might be comforted, being knit together

in love, and unto all riches of the full assurance of understanding,

to the acknowledgement of the mystery of God, and of the Father,

and of Christ. (Colossians 2:1–2)


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Deeper

James speaks of those that are “rich in faith”3 and identies them as the

same class as those that “love” God.

Hearken, my beloved brethren, Hath not God chosen the poor

of this world rich in faith, and heirs of the kingdom which he hath

promised to them that love him? (James 2:5)

Our God Himself is spoken of as being “rich in mercy.” This is shown by

the “great love wherewith he loved us.” (Ephesians 2:4) Faith and love are com-

bined in a number of other passages. A working faith can never be separated

from love, for “faith works by love.” (Galatians 5:6) It would be appropriate

for Laodicea to take a moment to probe the meaning of these golden values.

An understanding of faith and love might wake her to a hungering and thirst-

ing after righteousness.

The Nature of Faith

The just shall live by faith. (Romans 1:17)

Man shall not live by bread alone, but by every word that pro-

ceedeth out of the mouth of God. (Matthew 4:4)

So then faith cometh by hearing, and hearing by the word of

God. (Romans 10:17)

Let the word of Christ dwell in you richly. (Colossians 3:16)

Receive with meekness the engrafted word, which is able to

save your souls. (James 1:21)

If ye abide in me, and my words abide in you, ye shall ask what

ye will, and it shall be done unto you. (John 15:7)

Compare Romans 1:17 and Matthew 4:4 above, and you will see that faith

must be living by every word that proceeds from the mouth of God. Faith is

a relationship with the Word. Faith submits to the Word. It lives and acts as if

the Word itself has power to do the thing it promised.

What does faith look like? That depends on the nature of the Word that

faith is resting on at the moment. When faith comes to a warning, faith looks

like preparation and “taking heed.” When faith comes to a rebuke, faith looks

like confession and repentance. Faith lets the principle of the Word become the

3. See 1 Peter 1:7–8 for another correlation of “faith” with “gold.”


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Laodicea

ruling power in the life. When faith comes to inspired history, it looks to the

world to be akin to naiveté, to believing the Bible over scholars and science.

It takes the Word at face value. Faith recognizes the creative power in the

Word of God. When faith comes to Calvary and lets the glory of that story

move the will, faith looks like tears, penitence, humility, courage, and seless

love. When confronted with counsel, it looks very much like a desire to pleaseGod. When considering an inspired hymn, faith may even look like music.4

This could be partially expressed in a chart:

The Nature of the Word ................The Appearance of Faith

A Warning ........................................Preparation

A Rebuke ............................ Confession and Repentance

History ............................................... Belief

A Promise .............................................Hope

A Command .......................................Obedience

Counsel .................................... A Desire to Please

The Story of Calvary ................... Tears, Penitence, Humility,

Courage, Seless Love

A Spiritual Hymn ...............................Spiritual Music

When the Bible asserts that we are saved “by hope” and justied by

“works” and excused by our “thoughts” and condemned by “idle words” (see

Romans 8:24; James 2:24; Romans 2:15; Matthew 12:36), the Book makes no

contradiction with those statements that faith alone can save us. The repeated

statements that we are judged according to our works and even the statement

that we are justied by our “words” are only a development of the theme that

man “shall live by every Word that proceeds from the mouth of God.”

The Word “every” must be allowed to have its meaning. Unbelief is selective.

It may incorporate portions of the Word, the promises and stories, while spurn-

ing the counsels and commands. It may acknowledge the laws and regulationswhile slighting the Sacrice. Unbelief has never saved a soul and never will.

James says that a man may try to show his faith without works, but then

James says, I will “show my faith by my works.”

Just as Laodicea has falsely supposed she had a great deal of faith, she

has been misinformed regarding love and does not recognize her dearth of

the treasure.

4. Colossians 3:16—“Let the word of Christ dwell in you richly in all wisdom; teaching and

admonishing one another in psalms and hymns and spiritual songs, singing with grace inyour hearts to the Lord.”


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Deeper

The Nature of Love

Love is a fruit of the Spirit. (See Galatians 5:22) Unspiritual people do

not love. “He that loveth not knoweth not God; for God is love.” (1 John 4:8)

And those with Jesus in their hearts most certainly do exercise love. “Every

one that loveth is born of God, and knoweth God.” (1 John 4:7) “That Christ

may dwell in your hearts by faith; that ye, being rooted and grounded in love,may . . . know the love of Christ.” (Ephesians 3:17–19) Love is so rare that its

possession attracts the attention of the world. “By this shall all men know that

ye are my disciples, if ye have love one to another.” (John 13:35)

This is not to say that unconverted mothers do not love their children. Nei-

ther can we justly deny that an unconverted man may truly love his converted

wife. But sentimental, selective love is a mere reection of the virtue itself. Jesus

made this contrast in Matthew 5. He suggested to His audience that the love they

showed their families and friends did not prove any relationship to their “Fatherin heaven.” If they would be His children, they must love their enemies.

Loving our enemies does not change the fact that they are our enemies.

Love is not an ecumenical cover-up of differences. Love is, on the contrary,

seless service. Service to others, at the expense of one’s own interests and

comfort, will be an identifying mark of God’s last-day people.

Love in the Last Days

The Bible makes a number of statements regarding the signicance of

love to end-time events. We observed earlier that the rst-century church ofLaodicea (see Colossians 2:1–3) had a crying need to be “knit together in love.”

This need, a characteristic also of the last-day church, is signied in the term

“lukewarm.” What is spiritual heat in this end-time context?

And because iniquity shall abound, the love of many shall wax

cold. But he that shall endure unto the end, the same shall be saved.

(Matthew 24:12–13)

Enduring love characterizes the nally saved. The cooling of this seless principle characterizes the church in its Laodicean condition. But prophecy

foretells more than a love that survives. Paul speaks of end-time love as one

that thrives.

And the Lord make you to increase and abound in love one

toward another, and toward all men, even as we do toward you: to

the end he may stablish your hearts unblameable in holiness before

God, even our Father, at the coming of our Lord Jesus Christ with

all his saints. (1 Thessalonians 3:12–13)


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Laodicea

Our love, if we are to be found blameless at Christ’s coming, must be

growing for our leaders, our fellow members, and for those that are “without.”

If it is not growing, it will be dying.

Visit your neighbors in a friendly way, and become acquainted

with them. . . . Those who do not take up this work, those who actwith the indifference that some have manifested, will soon lose their

rst love, and will begin to censure, criticize, and condemn their own

brethren. (Christian Service, p. 115)

What does love look like? That depends on the need of the one that is

brought into our sphere of inuence. In the home, love looks like a father

cheerfully doing the dishes day after day. Love looks like disciplining oneself

to keep tracts on hand to give away at gas stations and supermarkets. Putting

the needs of others rst, true love may look like printing fewer pictures andgiving a larger offering to Missions.

When a brother is found doing wrong, love looks like patience and cor-

rection. When a brother is in danger, love looks like a solemn warning and a

helping hand. If your brother has done you wrong, love looks rather like faith-

ful rebuke and attempted reconciliation than like gossip. Lest we miss this

last point, Jesus used it as example of what His own love means. He wrote to

Laodicea, “As many as I love, I rebuke and chasten.”

Hot or Cold

Somewhat seless Christians make the universe confusing. The Lord of

glory, with sympathy for those whose destinies will be decided by the vac-

illating witness of the church, says that He is repulsed by half measures in

self-denial.

His promise to “spew out” those that continued on with their mixture

of self-interest and God-pleasing ought to lead our church to remember

Jerusalem.

Jesus, John the Baptist, and Jeremiah all argued against the smug “we arethe people” mentality.

To this point we have discussed Laodicea’s opinion of itself. We have felt

rich and our misunderstanding of love and faith has led to this delusion. The

True Witness nds words to point out a true condition.

Wretched, Miserable, Poor, Blind, and Naked

The Greek word talaheeporos, translated “wretched,” is found in only

one other passage in the Scriptures. There, in Romans 7, Paul describes the

experience of a man that is in bondage to the law of sin and death, a man that


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Deeper

wants to do right, but who nds another law bringing him “into captivity” to

the law of sin. (See Romans 7:23–24)

This man, like all those that have not yet been set “free from the law of

sin and death” (Romans 8:2), cries out, “who shall deliver me from the body

of this death?” (Romans 7:24) Wretched Laodicea does not know Jesus. Shewants to do right but is unable.

Eleeinos, “miserable” in Revelation 3, is also found in just one other

passage of Scripture. Paul, in arguing the reality of a physical resurrection,

describes the condition that we would all be in if there were no rising from

the dead.

If in this life only we have hope in Christ, we are of all men

most miserable. (1 Corinthians 15:19)

Do not resist Him

When He is calling

The peace we now have

May not always beThe Holy City—

God’s own chosen—

In His favor

Thought she’d always be

When the walls were burning and

Lighting a million tear-stained face

And the cedars that were there

Were making mountains glow

All the soldiers had been told

“Do not destroy that place”

But the God of heaven said

“It must be brought low”

And when Jesus tried to tell

The people of their danger

They reminded Him of what

it seemed had slipped His mind

But He said that to the faith

of Abram they were strangers

And it would not help them if

their blood was from his line

Do not resist Him

When He is calling

The peace you now have

May not always beThe Holy City

God’s own chosen

In His favor


Like a mother hen, He said

That he would have gathered them

If they would have come to Him

When the prophets called

But they all went their own way

To their chosen problems

And they left God no way

To save them from them all

Do not resist Him

When He is calling

The peace you now have

May not always be

The Holy City

God’s own chosen

In His favor


Do Not Resist Him


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Laodicea

In other words, if there was to be no resurrection, our Christian hope would

be a delusion. The hope of most Laodiceans is just such a delusion. To think

that you are bound for heaven when you are not, that is miserable. Wretched

and miserable, wanting to do right and hoping for heaven while captive to sin

and doomed to death—this is our general condition.

The gold of Revelation 3, the gold of Scripture, is faith that works bylove and puries the soul. Laodicea is poor in the same sense that she is

lukewarm.

Luke’s gospel presents “the poor” as the recipients of Heaven’s choicest

blessings. There Jesus came to preach the gospel to “the poor.” He called

“His disciples” “ye poor” and blessed them saying “yours is the kingdom of

heaven.” The poor are to be invited to Christian feasts before friends and rela-

tives. And when, in this gospel, the invitation to the heavenly feast is refused

by others, the command is to “go quickly” into the highways and call, amongothers, “the poor.” (See Luke 4:18; 7:22; 6:20; 14:13, 21)

The rich ruler is invited to sell all he has and give to the poor. Sadly spurn-

ing the offer, his crown went to another. In the next chapter, the wealthy Zac-

chaeus is invited by the Spirit to do the same and volunteers his willingness

to do it. Finally, it is the “poor widow” that out-gives the wealthy in the book

of Luke. (See Luke 18:22; 19:8; 21:2–3)

But our church is not “poor in Spirit” in the beatitudal sense that would

bring the blessings of which Luke wrote. She is “proud, knowing nothing” of

her condition, arguing “about questions and strifes of words, whereof comethenvy, strife, railings, evil surmisings,” 1 Timothy 6:4. Her contentions do not

tend to increase her affection and seless disposition.

So, as we have compared the Bible writers’ use of different terms, we

have learned that “wretched” means “captive to sin”; “miserable” means hav-

ing a deluded assurance of salvation; “poor” means having little of the riches

of James 2:5, faith and love. More than these, Laodicea is both “blind” and

“naked.”

The Pharisees were “blind leaders of the blind.” They were offended at

Christ’s instruction in Matthew 15. When the disciples tried to apprise their

Master of how these leaders felt, Jesus said, “Let them alone: they be blind

leaders of the blind. And . . . both shall fall into the ditch.” (Verse 14)

They were making of none effect the testimony of the law of God (verse

6) and were shutting out the very light that might have saved them.

Jesus spoke with great plainness to these men. He said, “Ye blind guides”;

“fools and blind”; “fools and blind”; “blind guides”; “blind Pharisee.” (Mat-

thew 23:16, 17, 19, 24, 26) They missed the idea of true spirituality. Their

religion was supercial. It was focused on the largeness of the institutional


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Deeper

offerings and ignorant of the smallness of institutional piety. But when certain

Pharisees asked Jesus, “are we blind also?” He answered almost cryptically:

If ye were blind, ye should have no sin: but now ye say, We see;

therefore your sin remaineth. (John 9:41)

It was not Jesus who denied their blindness. They denied it in their own

hearts while asking about it with their lips, and Jesus quoted to them their

hearts’ answer. This is precisely Laodicea’s problem. She may even come to

Jesus and ask “am I blind?” But her question is unbelief. Jesus has already

told her that she cannot see and offered to heal her eyes. The question is a

denial of the illness.

What a tragedy it is, for wretched, miserable, poor, blind, and naked per-

sons are the very ones the gospel has been custom made to help. It was, in

fact, the call of the apostle Paul to open spiritual eyes to the light that they

might receive “forgiveness of sins.”

To open their eyes, and to turn them from darkness to light,

and from the power of Satan unto God, that they may receive for-

giveness of sins, and inheritance among them which are sanctied

by faith that is in me. (Acts 26:18)

The four words we have studied thus far are all code for “unconverted.”

Jesus has said to Laodicea, “you are unconverted, unconverted, unconverted,unconverted.” And He says it again with the word “naked.”

We are familiar with the idiom of wearing Christ’s righteousness. We

think we are clothed. How embarrassing to nd that we are not! Our confusion

stems from our ignorance of Christ’s righteousness and of how to put it on.

Jesus offers us “white raiment,” and we will study that offer after considering

His rst proffered gift—gold.

I Counsel Thee to BuyThe heavenly Merchantman has presented His wares in the Old Testa-

ment as well. There we learn how one as poor as Laodicea may “buy” riches

as Christ offers here.

Ho, every one that thirsteth, come ye to the waters, and he that

hath no money; come ye, buy, and eat; yea, come, buy wine and milk

without money and without price. Wherefore do ye spend money for

that which is not bread? and your labour for that which satiseth

not? hearken diligently unto me, and eat ye that which is good. . . .

Incline your ear , and come unto me: hear, and your soul shall live.


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Laodicea

. . . Seek ye the LORD while he may be found, call ye upon him while

he is near: let the wicked forsake his way, and the unrighteous man

his thoughts: and let him return unto theLORD, and he will have

mercy upon him; and to our God, for he will abundantly pardon.

(Isaiah 55:1–7)

Isaiah does not say that listening carefully to God and forsaking our evil

way is the cost of God’s blessings. His mercy is “without money and without

price.” But these willful actions are nonetheless the condition upon which we

may “buy” and satisfy our soul hunger.

What can we pay in our poverty? We can pay attention. We can “hearken”

and “incline our ear” and “hear” when God says “Ho!” Is that how we get

the gold? “So then faith cometh by hearing,” by hearing “the word of God.”

(Romans 10:17)

Isaiah 55 is too much for many persons. They cannot see consistency inhaving conditions attached to a free gift. “If we have to buy it, it is not free.

If it is free, we don’t have to buy it.” Let them argue with Jesus in Isaiah and

Revelation. We only want to believe the marvelous offer and to seek the Lord

“while He may be found.”

Thou Mayest Be Rich . . . Be Clothed . . . and See

Pause here and drink in the glory of the promise. From the wretched state

we are in, we are told in the plainest language, “there is hope!”

So we come to Jesus for the gold of faith and love. How do we buy them?

By an ongoing act of the will. Faith and love are fundamentally the very

same thing. They are a choice on our part to let God’s creative Word live

through us. Then we can choose to live by each portion of the Word that

we nd, to put the needs of even those we have never met before our own

conveniences.

Everything here depends on the right action of the will. If we will “let the

Word of Christ dwell in [us] richly” and “let love be without” falseness, God

will work in us “both to will and to do of His good pleasure.” (See Colos-sians 3:16; Romans 12:9; Philippians 2:13) These heavenly plants—faith and

love—grow prodigiously when cared for by the constant exercise of the will.

Our decisions to help others incline our wills even more in that same direc-

tion. Our choice to deny our desires so that we may live by a God-breathed

principle makes us more like Him that spoke the principle.

And White Raiment

Perhaps the clothing that Christians wear is one of the least understood

aspects of righteousness by faith. In the minds of many, this spiritual robe is


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about equivalent to having “pardon” written by our names in heaven. But this

is not the way Paul and John present it.

In Revelation 3 we are given two reasons to buy and wear the garment.

The rst is to avoid nakedness itself. The second is to prevent the shame of

that nakedness from being witnessed. This last point hints that this robe is

more than forgiveness. The world can see when we are “naked,” and thoughwe are unconscious of our exposure, it is shameful nonetheless.

Paul speaks of what it means to put on the robe. He does not speak of

covering lthy garments with clean ones, but of removing the rst to make

room for the second.

The night is far spent, the day is at hand: let us therefore cast

off the works of darkness . . . But put ye on the Lord Jesus Christ,

and make not provision for the esh, to full the lusts thereof.

(Romans 13:12–14)

That ye put off concerning the former conversation the old

man, which is corrupt according to the deceitful lusts; and be

renewed in the spirit of your mind; and that ye put on the new

man, which after God is created in righteousness and true holiness.

Wherefore putting away lying, speak every man truth with his

neighbour: for we are members one of another. . . .

Let all bitterness, and wrath, and anger, and clamour, and evil

speaking, be put away from you, with all malice: and be ye kind

one to another, tenderhearted, forgiving one another, even as God

for Christ’s sake hath forgiven you. . . .

Be ye therefore followers of God, as dear children; and walk

in love, as Christ also hath loved us, and hath given himself for

us an offering and a sacrice to God for a sweetsmelling savour.

(Ephesians 4:22–25, 31–32; 5:1–2)

But now ye also put off all these; anger, wrath, malice, blas-

phemy, lthy communication out of your mouth. Lie not one to

another, seeing that ye have put off the old man with his deeds;and have put on the new man, which is renewed in knowledge after

the image of him that created him: . . . Put on therefore, as the elect

of God, holy and beloved, bowels of mercies, kindness, humbleness

of mind, meekness, longsuffering ; forbearing one another, and for-

giving one another, if any man have a quarrel against any: even as

Christ forgave you, so also do ye. And above all these things put on

charity, which is the bond of perfectness. (Colossians 3:8–14)

This “true holiness,” as it is called in Ephesians 4, stands very distinct

from the sham righteousness that is called “Christ’s” by those who know Him


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not. What a light Laodicea would be in the world if she were stripped of her

lthy rags and covered with Christ’s robe of lovely living!

The man in Matthew 22 that accepted the invitation to the wedding but

failed to put on the wedding garment typies Laodicea. He thought that accept-

ing the invitation was all that was required.

There are many who are represented by this man. They have

accepted the invitation to the marriage supper, but have failed to comply

with the conditions for entrance to the feast. They will not lay aside the

garments of their own self-righteousness, and put on the robe prepared

for them at an innite price. They have accepted the theory of the truth,

but they do not possess and cultivate the faith that works by love and

puries the soul. They do not appropriate the truth to their individual

needs, and become partakers of the divine nature. They are not will-

ing to have the earthliness removed from their character, in order that

the heavenly graces may be imparted. They will be speechless before

the King when he comes in to examine the guests, and asks them why

they have not put on the righteousness of Christ. (The Youth’s Instruc-

tor , October 28, 1897)

And Eyesalve that thou Mayest See

We have observed already that “blindness” is a lack of spiritual under-

standing. Paul expresses this thought in Ephesians in such a way as to make

it clear that the eyesalve is the work of the Holy Spirit.

That the God of our Lord Jesus Christ, the Father of glory,may

give unto you the spirit of wisdom and revelation in the knowledge

of him: the eyes of your understanding being enlightened; that ye

may know what is the hope of his calling, and what the riches of

the glory of his inheritance in the saints. (Ephesians 1:17–18)

That he would grant you, according to the riches of his glory,

to be strengthened with might by his Spirit in the inner man; thatChrist may dwell in your hearts by faith; that ye, being rooted and

grounded in love, may be able to comprehend with all saints what

is the breadth, and length, and depth, and height;and to know the

love of Christ, which passeth knowledge, that ye might be lled

with all the fulness of God. (Ephesians 3:16–19)

Our need of the Holy Spirit and the ability of that Spirit to bring us all that

we need—these were the favorite themes of Jesus. A thorough study of the

promise of the Spirit would dwarf our study of Revelation 3. We will noticehere only a few important points.


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A special outpouring of the Holy Spirit is promised to the church at the

very time that Laodicea is counseled to receive it. The conditions of receiving

that gift are few and simple.

• Our faith, working by love, must bring obedience (Acts 5:32)

• We are to be asking for the gift (Luke 11:13; Zechariah 10:1)

• We must move forward to know God more and more (Hosea 6:1–3)

• We must turn from our sins (Joel 2:12–23; Proverbs 1:23)

As Many as I Love I Rebuke

The love of Jesus would not be appreciated by many. Those that perceive revul-

sion in rebuke and condemnation in correction could not bear the searching love

of our Sin-bearer. The church age that is warned of its lack of true love is givenan illustration of the nature of that love in the love-inspired rebuke of the True

Witness. Indeed, to refrain from giving needed instruction is a type of hatred.

Thou shalt not hate thy brother in thine heart: thou shalt in any

wise rebuke thy neighbour, and not suffer sin upon him. (Leviti-

cus 19:17)

This is not to say that all rebuke is produced by seless service. If some

“preach Christ of contention” there can be no doubt that some rebuke “forstrife and debate and to smite with the st of wickedness.” (See Philippians

1:16; Isaiah 58:4) But all the false-hearted instruction ever given will never

make true-hearted instruction less needed.

Reproofs of instruction are the way of life. (Proverbs 6:23)

Not only does Jesus reprove, He also “chastens.” “Despise not the chasten-

ing of the Lord.” Proverbs 3:11; see also Job 5:17; Hebrews 12:5. This thrice-

repeated maxim reects the deep-seated antipathy of men for having theirwrong course pointed out. One of the most self-deceiving ways of despising

reproof is to simply avoid hearing it. “For every one that doeth evil hateth

the light, neither cometh to the light, lest his deeds should be reproved.” John

3:20. That this is a danger for Laodicea is apparent in the Spirit’s admonition

to “hear.” Revelation 3:22.

Be Zealous and Repent

This passage is evidence enough that zeal and repentance are also func-

tions of the will. We choose what we dzaylohoe (Greek for “earnestly desire”).


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This is the sense of “be zealous.” And we choose from what and to whom

we will turn. This is repentance. But it is manifest in this message that some

source of information must inform the soul of just what it is that he is to

zealously repent of. Misguided zeal and undirected repentance cannot be

intended.

They zealously affect you, but not well. . . . But it is good to be

zealously affected always in a good thing, and not only when I am

present with you. (Galatians 4:17–18)

The question, “Repent of what?” is answered by the implications in the

next verse.

Behold, I Stand at the Door and Knock

This is the last of the code phrases for “unconverted.” Jesus wants to dwell“in [our] hearts by faith.” (Ephesians 3:17) Yet, for unbelieving Laodicea, He

patiently waits at the door. The Prince of Peace is outside; therefore, peace

itself cannot be inside.

The Saviour says, “Behold, I stand at the door, and knock; if any

man hear My voice, and open the door, I will come in to him, and will

sup with him, and he with Me.” Revelation 3:20. He is not repulsed

by scorn or turned aside by threatening, but continually seeks the lost

ones, saying, “How shall I give thee up?” Hosea 11:8. Although Hislove is driven back by the stubborn heart, He returns to plead with

greater force, “Behold, I stand at the door, and knock.” The winning

power of His love compels souls to come in. And to Christ they say,

“Thy gentleness hath made me great.” Psalm 18:35. (Christ’s Object

Lessons, p. 235)

Two Conditions to Christ’s Entrance

If any man hear my voice, and open the door, I will come in to

him, and will sup with him, and he with me. (Revelation 3:20)

Hearing His voice: This is the rst condition. Deaf persons today often

have doorbells that trigger lights in their house to blink on and off. Unless

they are sleeping, this signal will alert them to the presence of a guest. Jesus

presents the case to Laodicea as if it is not a matter to be assumed that she

will “hear” His voice. If she does not hear His voice, she will not think to

open the door.


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What is Jesus saying at the door? In Revelation 3:19 He is saying, “Repent.”

Repent of what?

Yet theLORD testied against Israel, and against Judah, by all

the prophets, and by all the seers, saying, Turn ye from your evil

ways, and keep my commandments and my statutes, according toall the law which I commanded your fathers, and which I sent to

you by my servants the prophets. (2 Kings 17:13)

We read that “the Lord testied . . . by all the prophets. . . .” “The testi-

mony of Jesus is the spirit of prophecy.” (Revelation 19:10) Prophets have

always called the people to obey the various counsels and commandments of

God. But those who will not read the testimony of the prophets will not hear

the voice of Jesus. The last-day church not only keeps the commandments

but has “the testimony of Jesus.” (Revelation 12:17) Prophetic counsels havecome to her as the voice of Jesus calling her to repent, to open the door of the

heart by turning from her evil ways.

Those who will not read the Spirit of Prophecy have neglected the rst

of the two conditions for special fellowship with Jesus in our day. For them

the command to repent in verse 19 is a vague call, perhaps for someone else.

They would rather excuse their wrong on the basis of their fallen nature and

are not keen on reading testimonies that would make them feel the account-

ability that accompanies their depravity.

Open the door: Here is the second condition. This is the only reasonable

response to hearing the voice. But those who are unfamiliar with Jesus may

not be comfortable opening a door to Someone who demands so much. If they

have not learned to recognize the love in His life-giving reproofs of instruction,

they will rise up against them. Rather than let the Guest in, they will confound

Him with an enemy and treat Him spitefully.

If the professed people of God nd their hearts opposed to this

straight work, it should convince them that they have a work to do to

overcome, if they would not be spewed out of the mouth of the Lord.

Said the angel: “God will bring His work closer and closer to test and

prove every one of His people.” Some are willing to receive one point;

but when God brings them to another testing point, they shrink from it

and stand back, because they nd that it strikes directly at some cher -

ished idol. Here they have opportunity to see what is in their hearts

that shuts out Jesus. They prize something higher than the truth, and

their hearts are not prepared to receive Jesus. Individuals are tested and

proved a length of time to see if they will sacrice their idols and heed

the counsel of the True Witness. If any will not be puried throughobeying the truth, and overcome their selshness, their pride, and evil


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passions, the angels of God have the charge: “They are joined to their

idols, let them alone,” and they pass on to their work, leaving these

with their sinful traits unsubdued, to the control of evil angels. Those

who come up to every point, and stand every test, and overcome, be

the price what it may, have heeded the counsel of the True Witness,

and they will receive the latter rain, and thus be tted for translation.

(Testimonies, vol. 1, p. 187)

I asked the meaning of the shaking I had seen and was shown that

it would be caused by the straight testimony called forth by the counsel

of the True Witness to the Laodiceans. This will have its effect upon

the heart of the receiver, and will lead him to exalt the standard and

pour forth the straight truth. Some will not bear this straight testimo-

ny. They will rise up against it, and this is what will cause a shaking

among God’s people.

I saw that the testimony of the True Witness has not been halfheeded. The solemn testimony upon which the destiny of the church

hangs has been lightly esteemed, if not entirely disregarded. This tes-

timony must work deep repentance; all who truly receive it will obey

it and be puried. ( Early Writings, p. 270)

This, then, is the end result of the message. It will purify some and harden

the rest.

Now some have been frightened, almost as if the shaking will cause weak

Christians to lose their way. But it is not weak Christians that refuse the voice ofJesus. It is false ones. Not the small grains of wheat, but the chaff will be blown

away. What a precious promise is found in the promise of the shaking!

For, lo, I will command, and I will sift the house of Israel among

all nations, like as corn is sifted in a sieve, yet shall not the least

grain fall upon the earth. (Amos 9:9)

So, has Satan frightened your soul with the thought that you do not have

enough strength to survive the shaking? Heed him not. Not the “least grain”will be allowed to fall to ruin.

I Will Come In and Eat with Him

The “food” that Jesus offers is His truth. Truth is food? Prophets are rep-

resented as eating scrolls. (See Ezekiel 2; Revelation 10) Jeremiah wrote, “Thy

words were found, and I did eat them; and thy word was unto me the joy and

rejoicing of mine heart.” Jeremiah 15:16.

On the surface it might seem that all have access to this feast, but it is

not so. They may eat the words alone, but if they would eat them with Jesus,


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they must open the door. And the words, without Jesus’ indwelling, will not

be of true prot.

For unto us was the gospel preached, as well as unto them: but

the word preached did not prot them, not being mixed with faith

in them that heard it. (Hebrews 4:2)

Does Revelation speak of any special meal of truth being made available

to Christ’s followers? Any special Word from Him? Certainly. The testimony

of Jesus, as given to the remnant church, not only invites the church to open

her door but proffers a true abundance of good things for those that do invite

Christ to enter.

To Sit with Me on My Throne

“This honor have all his saints.” Psalm 149:9. We then, a kingdom of priests here, will reign also as kings and priest above. (The twenty-four elders

already reign this way. See Revelation 5:10) Already we are a “royal priest-

hood.” 1 Peter 2:9.

Our royal destiny, to sit on an eternal throne, makes certain behaviors

unacceptable. This is why Adventists must not drink alcoholic drinks.

It is not for kings, O Lemuel, it is not for kings to drink wine;

. . . lest they drink, and forget the law. (Proverbs 31:4–5)

And regarding priests,

Do not drink wine nor strong drink, thou, nor thy sons with

thee, when ye go into the tabernacle of the congregation, lest ye

die: it shall be a statute for ever throughout your generations: and

that ye may put difference between holy and unholy, and between

unclean and clean. (Leviticus 10:9–10)

Our calling to being judges in the future sets us apart as teetotalling priests even today.

Even as I also Overcame

This study opened with a statement on one unchanging element of pres-

ent truth. Beholding Jesus ever has been and ever will be current theology.

In closing His message to the Laodiceans, Jesus presents His own life of

self-denial and service as a model for those who would be overcomers. The

most notable overcoming on Christ’s part was the defeat of His own inclina-

tion to escape the cross. “If it be possible,” He prayed in human weakness,


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“let this cup pass from me: nevertheless not as I will, but as thou wilt.”

(Matthew 26:39)

Not my will. That is the way that Christ overcame. “Even as I also” did,

He invites, “you may also.”

Long afterward, when John had been brought into sympathy withChrist through the fellowship of His sufferings, the Lord Jesus revealed

to him what is the condition of nearness to His kingdom. “To him that

overcometh,” Christ said, “will I grant to sit with Me in My throne, even

as I also overcame, and am set down with My Father in His throne.”

Revelation 3:21. The one who stands nearest to Christ will be he who

has drunk most deeply of His spirit of self-sacricing love—love that

“vaunteth not itself, is not puffed up, . . . seeketh not her own, is not

easily provoked, thinketh no evil” (1 Corinthians 13:4, 5)�

deeper eugene prewitt

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