Professional Documents
Culture Documents
SakacKubo
Copyright © 1978 by
Southem Publishing Association
This book was
Edited by GeraId Wheeler
Designed by Mark O' Connor
Type set: 11/13 Souvenir
Printed in U.SA
Bibliography: p. 157
1. Sabbath. 2. Second Advent. 3. Seventh-Day
Adventist-Doctrinal and controversial works.
1. Title.
BV125.K8 232'.6 78-6616
ISBN 0-8127 -O 171-2
CONTENTS
PREFACE.................................................. 5
INTRODUCTION 7
The Sabbath and the second coming of Christ comprise the two
basic doctrines that we believe and, therefore, have incorporated into
our name, Seventh-day Adventist. By our name we affirm that the
seventh day is the Sabbath and that the advent of Christ is real and
certain. The purpose of this book is not primarily to prove that the
seventh day is the Sabbath or that we can affirm Christ' s coming from
the Scriptures. We do not need to add to the already large amount of
material on the subjects. Rather, it is our purpose to explore more
fully and comprehensively the significance of the two important
teachings. To get to that, we need to see their connections to the basic
doctrines of the faith and their relationship to our practical Christian
Iife. We must explore more fully and comprehensively the meaning
of the Sabbath and the second coming of Christ.
Ellen White says about the Sabbath, "We are not merely to
observe the Sabbath as a legal matler. We are to understand its
spiritual bearing upon ali the transactions of Iife" (Testimonies, VoI.
6, p. 353). The statement that the seventh day is the Sabbath does
7
8 God Meets Man
not begin to comprehend the fullness and richness of meaning the
Sabbath has for the Seventh-day Adventist. Like a finely cut
diamond, the Sabbath is multifaceted. We can look at it from many
different angles, and its brilliance and sparkle radiate.
The various meanings of the Sabbath fali under three headings:
Creation, Redemption, and Eternity. Thus the significance of the
Sabbath spans the history of the world from beginning to end. In a
sense it takes up the whole plan of salvation, 50 comprehensive is its
scope. In a similar vein, but expressed differently, Karl Barth says that
"the history of the covenant was really established in the event of the
seventh day .... It already commenced secretly on this day" (Church
Dogmatics, VoI. III, part 1 [Edinburgh: T. & T. Clark, 1958], p. 217).
We must view the Sabbath in aII its facets as they are centered in
Jesus Christ. He is not only Creator, Redeemer, and Restorer, and
therefore the Initiator of those events connected with the Sabbath;
He is Lord of the Sabbath, and furthermore, He is what the Sabbath
is aII about. Not only is He the object of worship, adoration, and
meditation on that day, and the subject of Creation, rest, fellowship,
redemption, holiness, deliverance, and sanctification, but He
exemplifies that day. For as the Sabbath was the day the Creator was
present with man, 50 Jesus Christ in a special sense carne to be
present with men. Though sin interrupted the face-to-face fellowship,
its restoration began with the Incarnation when He dwelt among us
and became Immanuel, "God with us." While His stay among men
was short, the reconciliation that He achieved by His death assured
the complete fulfillment of the meaning of the Sabbath, the perfect
fellowship of God and man in the new earth.
Thus, according to Karl Barth, "the major Old Testament type of
God' 5 special relationship to Time, of His eternity to the created time
series, is the institution of the Sabbath. The fulfilment of this type in
the New Testament is Jesus Christ, declared Son of God with power
by the Resurrection, who is the living presence of Eternity in Time
and 50 the Lord of Time, the realisation of the Divine Sabbath, the
Rest of man with and before God, inaugurated in the forty days of
Introduction 9
Easter Time and to be perfected in the restoration and
consummation of creation, when ali things enter into the Divine Rest
of an Eternal Sabbath" (James Brown, "Karl Barth' s Doctrine of the
Sabbath," Scottish Joumal ojTheology, VoI. 19 (1966), p. 442). So
we may say not only that the Sabbath points to Jesus Christ but that
thefundamental significance of the Sabbath finds its fulfillment in and
by Him.
Man cannot view the Sabbath apart from the great salvation
events and especially not apart from Jesus Christ. Sabbathkeeping
for the Christian is hollow if not centered in Christ.
The return of Christ and the events related to it, such as the
judgment, the resurrection of the dead, the millennium, and the new
earth, have crucial significance to the Christian. What Paul
maintained about the resurrection of the dead shows its importance:
"If there is no resurrection of the dead, then Christ has not been
raised; if Christ has not been raised, then our preaching is in vain and
your faith is in vain" (1 Corinthians 15:13, 14, RSV*). Without the
Second Coming it would be as if a man should plant and cultivate his
orchard and not harvest the fruits in the fali but let them rot on the
trees. Christianity without the second coming of Christ has fulfilled its
objective as much as a house without an occupant.
One cannot view the return of Christ in isolation from the other
events of the end-time. The final judgment, the resurrection of the
dead, the new earth, are ali part of the same necessary culmination of
God' s plan. The meting out of judgment requires a preliminary
investigation and the resurrection of ali the dead. The Second
Coming signals the end of the preliminary judgment, the close of our
world's sinful history, and the final judgment of the good and the
evil. Thus ali the events intertwine.
The Second Coming is more obviously centered in Christ. It is
dependent on His perfect life on earth, His death, and His
* AII Bible quotations are from the Revised Standard Version unless otherwise
noted.
10 God Meets Man
resurrection. His return reveals to all, saints and sinners alike, the real
and central significance of what Christ did. Thus the Second Coming
is the necessary culmination that brings meaning to our lives. "But in
fact Christ has been raised from the dead, the first fruits of those who
have fallen asleep. For as by a man carne death, by arnan has come
also the resurrection of the dead. For as in Adam all die, so also in
Christ shall all be ma de alive" (1 Corinthians 15:20-22). Only in
Christ do we have such hope.
PART 1
THE MEANING OF
THE SABBATH
•
A.
THE SABBATH
AND CREATION
"And on the seventh day God finished his work which he had
done, and he rested on the seventh day fram al1 his work which he
had done. So God blessed the seventh day and hal10wed it, because
on it God rested fram al1 his work which he had done in creation"
(Genesis 2:2, 3).
" 'Remember the sabbath day, to keep it holy; ... for in six days
the Lord made heaven and earth, the sea, and al1 that is in them, and
rested the seventh day; therefore the Lord blessed the sabbath day
and hal10wed it' " (Exodus 20:8-11).
"In these last days he has spoken to us by a Son, whom he
appointed the heir of al1 things, thraugh whom also he created the
world" (Hebrews 1:2).
"He is the image of the invisible God, the first-born of al1
creation" (Colossians 1:15).
THE SIGN OF GOD'S REST
The Sabbath carne at the close of Creation week. God had made
the day and night, the land and the sea, the plants and the trees, the
sun and the moon, the birds and the fish, the mammals and the
reptiles, and last of aII His crowning act, man and woman. "And God
saw everything that he had made, and behold, it was very good"
(Genesis 1:31). Then the Lord rested on the seventh day from His
work of creation. And because God rested on that day, He blessed
and hallowed it. Thus on the seventh day God made the Sabbath.
The Sabbath, therefore, is not only a memorial of God's creation,
as we often emphasize, but also--if not primarily--of His rest. As
John Kelman ~xpressed it:
"That, then, which was directly commemorated by the Sabbath,
was not the creation of the world, but the great fact that Jehovah
rested, that He contemplated with deep satisfaction His finished work
of creation, and took holy delight in the· creatures which He had
made, and specially in man, the head and monarch of them aII. And
every time the Sabbath carne round, while it would of necessity bring
15
16 God Meets Man
prominently before the minds of men the glory of God' s wisdom,
power, and goodness, as manifested in His works of creation, it
would bring still more prominently before their minds, and present in
special splendour and attractiveness, the crowning glory of His love,
manifested in His coming so very near to men in friendship, and
resting with complacency and delight in the creatures He had made.
"Thus the observance of the Sabbath would be the erecting of a
monument to the honour of God as the GREAT CREATOR
RESTING-as man' s glorious Friend. And, in observing the weekly
sacred day, man would be bringing to his Maker the tribute of
admiration, gratitude, love, and praise, which was His due, and
would be getting ever larger, loftier, grander views of the Divine
character and glory, and would be advanced in the scale of nobility
and blessedness by this advancing knowledge of God" (The Sabbath
of the Scripture [Edinburgh: Andrew Elliot, 1869], pp. 19, 20).
Thus the Sabbath is first of ali a memorial of God' s friendship to
man, a monument to God's presence with him. "For by sanctifying
the Sabbath, God brought it on man' s behalf into special connection
with Himself as a God of ho/iness, with a view to the progressive
establishing of man's heart in holiness, and to the holy and healthful
development of his spiritual nature. By blessing the day, He brought
it on man's behalf into special connection with Himself as a God of
goodness, with a view to man' s being enriched more and more
abundantly with the gifts of God' s goodness .... And in ali this God' s
intention was, that, after becoming more and more established in
holiness and blessedness in connection with God's rest during the
season of probation on earth, man might be prepared for entering
into the full, unchangeable, and unending enjoyment of that rest in
heaven" (ibid., pp. 43, 44).
r- The sixth day could as easily have been followed by the first day.
God could have finished His act of creation without making a
Sabbath, but He established it so that He could fellowship with man
in a special way. He wanted to be not only our Creator but also our
Friend; not only God over us as Maker but God with us as Friend.
The Sign of God' 5 Rest 17
The Sabbath is God' 5 gift to us of Himself. He sanctifies the Sabbath
by His actual presence among us. On the Sabbath He comes to
tabemacle among us in person. The blessing of the Sabbath results
when man enjoys and finds true rest in God' 5 presence and
fellowship.
Sin disrupted the perfect Sabbath rest of divine-human
fellowship. The face-to-face relationship in the sinless environment of
the Garden of Eden ended. Yet the Sabbath remains as a reminder
and as a pointer to the restoration of that perfect fellowship. The
present Sabbaths are still times when God meets with His people in a
special way to fellowship, though not like the direct relationship of
Edenic times.
Even before man sinned, the Sabbath contained within itself the
promise that should man sin, God would retum to share again that
pristine friendship and fellowship. The Sabbath was a time when
God was with us. He made man, He set apart the time, and He carne
to visit man. The Lord took the initiative all the way. Thus the
Sabbath had contained the promise of the Incamation.
As soon as man sinned, because of the Sabbath' 5 latent promise,
he knew that somehow God would find a way to dwell among men
again. In the coming of Jesus Christ, who lived among us and who
was called Immanuel-"God with us"-we find a re-SabbatizatiorÎ.
God comes to abide with men again, to manifest His presence among
us. And when we realize that He is the One who created the world
and spent the first Sabbath with man, who communed face-to-face
with him, then we see that His coming is the beginning of the
restoration of Eden' 5 perfect fellowship.
The time Christ lived on earth represents a kind of long Sabbath
day. He did not spend just a Sabbath but remained for thirty or 50
years. It was not the same as the Edenic Sabbath, though, since He
dwelt among us as arnan among sinners. Still God took the initiative
again, and while some responded, many did not-to the extent that
those whom He carne to bless crucified Him. Yet, nevertheless, God
was making possible through His visit among us a complete healing
18 God Meets Man
of that broken fellowship to those who desired it. With His coming, it
is an assumed fact for the future.
When Christ departed the earth, He left the Sabbath of perfect
fellowship still incomplete. But the God among us sent His substitute,
who became the God within us. Thus the Christian continues to
enjoy the afterglow of the Incarnation through the Spirit' s inner
presence. With the arrival of the Spirit, we move one step closer to
the full realization of fellowship; for with the Spirit, men everywhere
can share the blessings of Christ' s incarnation in contrast to the
relatively few who could enjoy an association with Christ. And the
Spirit is the down payment for the inheritance that is now assured.
Once sin entered, the Sabbath pointed forward to the first
appearance of Christ and the Spirit and also to the second coming of
Christ. The partial fulfillment, however, does not mean that the
Sabbath passes away. Rather, its meaning heightens. When we rest
on the Sabbath and have fellowship with Him, it is our affirmation
that we believe that sin has received a mortal blow and therefore our
broken fellowship---though imperfect-will see complete restora-
tion. By observing the Sabbath we confess that we believe in its
continuity and thus in the ultimate realization of its latent significance.
(fhe Sabbath stands for the fact that God is with us in a special
way' We need to remember that He is not the guest-we are the
invited onesj The Lord has again taken the initiative. He has invited
us to His presence. Samuel Dresner shows how Rabbi Moshe of
Kobrin makes a distinction between the festivals and the Sabbath
(The Sabbath [New York: Burning Bush Press, 1970], p. 14). The
festivals are like a poor man visited by agreat king. The king, though
king, is the guest. \On the Sabbath the poor man receives an
invitation to the kingl s ·palace: The poor man is the guest, and so is
each one of us. When the Sabbath arrives, we go as guests into the
presence of the Great King. And when we enter God' s house, we do
so as guests. The Sabbath finds fulfillment only when we realize true
fellowship with God and with His people. And it, like all fellowships,
should lead to a deepening friendship and a oneness of mind.
The Sign of God' 5 Rest 19
While the primary reference of the Sabbath is to God' 5 rest,
nevertheless the word rest itself points to the Lord' 5 previous creative
activity. God rested because He finished His work of creationrrhu~.
the Sabbath is, as Philo expressed it, "the birthday of the world" \
(Moses 1, xxxvii; II, xxxix; On the Creation, XXX; The Special Laws,-"
II, xv, xvi).' As a result he sees the Sabbath as a "festival, not of a
single city or country, but of the universe, and it alone strictly
deserves to be called 'public' as belonging to ali people and the
birthday of the world"fl(On the Creation, XXX). Since the Lard
inaugurated the Sabbath before nationalities or races existed, it is
truly universal. God intended it for ali men everywhere.:Whoever we
are and wherever we are, the Lord wants us to be His guests in a
special way on the SabbathJ
Sabbath observance recognizes God as Creator and ourselves as
creatures. It helps us distinctly to maintain the distance between God
and ourselves, prevents us from having any other gods before Him
and reducing His likeness to any creature. Keeping the Sabbath leads
us to truly worship and adore Him, not simply respect Him. On the
Sabbath He comes to us as a friend, but the Friend who is our Maker.
To truly recognize God as Creator has great meaning to our
personal lives. Acknowledging that God made us means first of ali
that our existence is not accidental. We are not here as the result of
fortuitous circumstances, but because God designed it 50. The world
did not just come into being because of some accident.
Because we know where we carne from, we realize that life has
meaning and a goal. As Hans Walter Wolff says, "Whenever man is
unable to see God' 5 creation, his existence inevitably becomes
devoid of meaning" ("The Day of Rest in the Old Testament,"
Lexington Theological Quarter/y [July, 1972], p. 69). To believe in
the Creator assures us that our life and our experience in Christ is not
a happenstance. Whatever our conceptionof predestination may be,
we cannot doubt that God has led us even while we exercised our
own free will.
"A man who is the object of grace, when he looks back upon
20 God Meets Man
himself, feels more and more that he has become what he is by no act
or activity of his own, that grace carne to him without his own will or
power, that it took hold of him, drove him, led him ono Even his most
intimate, his freest acts of decision and assent, become to him,
without losing their quality of freedom, something that he
experienced rather than did. Before any act of his own, he sees
redeeming love seeking and choosing him, and recognizes an etern al
decree of grace on his behalf' (Rudolf Otto, trans. and cited by
C. H. Dodd, The Epistle of Paul to the Romans, The Moffatt NT
Commentary [London: Hodder and Stoughton, 1932], p. 141).
The Sabbath is a constant reminder that God is in control.
Helmut Thielicke, a well-known German theologian and preacher,
recounts how at his first Bible study hour he went with the
determination to trust in the promise, "AII power is given unto me in
heaven and in earth [KJV]" Hitler was at the zenith of his power, and
his powerful war machi ne moved at will throughout the countries of
Europe. At the meeting there carne two elderly women and a still
older organist whose palsied fingers were no match for the music.
Such a great promise, but only three old people who didn't count at
ali. Who was in control, God or Hitler? Thielicke knew the answer
when the insane dictator, his forces crushed, killed himself in a
bunker. The Sabbath te lis us that the chaotic forces in the earth
cannot ultimately prevail. God as Creator has final control over ali
things. We can rest secure in His omnipotent power to hold back the
irrational forces that seek to engulf the world.
'-Only as man remembers Creation does he find his true identity.
"As the creature of the sixth day, man stands-to have dominion
over the earth, to relate radically to his own kind, and to be in the
image of God and qualified for relationship with God. The story, as
we have noted, ends with God' s rest on the sabbath within the time of
man, signifying that while the terminus ad quem of the cosmos is
man, the terminus ad quem of man is God. It is only in and from God
that man is man, that he can stand above the earth without a vain and
prideful denial of his feet of clay, and that he can stand on the earth
The Sign of God' s Rest 21
, without a lazy, indolent surrender of his stance above and his
responsibility for it.
"Man is theocentric. He is not a materialist who finds his meaning
in the world, nor is he an idealist who is himself the sovereign source
of ali meaning and reality. He is a God-man who in God finds his
being and meaning so as to become a man and, as such, the source of
being and meaning for the cosmos" (Robert T. Osborn, "A Christian
View of Creation for a Scientific Age," New Theology, No. 10, eds
Martin Marty and Dean G. Peerman [New York: Macmillan
Company, 1973], p. 8).
Furthermore, Jesus Christ is Creator. The almighty Creator is also
the loving Redeemer. "The hand that sustains the worlds in space,
the hand that holds in their orderly arrangement and tireless activity
ali things throughout the universe of God, is the hand that was nailed
to the cross for us" (Ellen White, Education, p. 132).
The Christian therefore can face the world with ali its atlendant
evils and mysteries, even look back on history with its ambiguities,
convinced nevertheless that at the heart of the universe throbs a
power controlled by love. To know a powerful Creator is not enough.
It may be terrifying. But Jesus Christ revealed that love directs the
power of the Creator. The goodness, meaning, goal, and now the
relation of Creation itself, we understand only through the revelation
of God, which we have in the gospel of Jesus Christ.
Evil, then, is an extraneous, intruding force, because God created
ali things good. Since God stands in control, evil must someday end.
If we trust in God, we can rest assured that our ultimate destiny will
turn out for our good. We may suffer some of the results of evil-such
as sickness, or disease, or pain from some accident-but we can bear
them because a life created by a beneficent God has a final and
ultimate purpose.:The recurring weekly Sabbath constantly reminds
us that God is in control, that life has meaning, that that meaning has
as its~!=enter God' slove for us, and that evil and suffering will pass
away]rhus the Sabbath is not an abstract doctrine but one which has
practical and experiential implications. ~
HOLINESS IN TIME
" 'Observe the sabbath day, to keep it holy, as the Lord your God
commanded you. Six days you shalliabor, and do aII your work; but
the seventh day is a sabbath to the Lord your God; in it you shall not
do any work, you, or your son, or your daughter, or your
manservant, or your maidservant, or your ox, or your ass, or any of
your cattle, or the sojoumer who is within your gates, that your
manservant and your maidservant may rest as well as you. You shall
remember that you were a servant in the land of Egypt, and the Lord
your God brought you out thence with a mighty hand and an
outstretched arm; therefore the Lord your God commanded you to
keep the sabbath day' " (Deuteronomy 5:12-15).
" 'Moreover 1gave them my sabbaths, as a sign between me and
them, that they might know that 1 the Lord sanctify them' " (Ezekiel
20:12).
"The women who had come with him from Gali/ee followed, and
saw the tomb, and how his body was laid; then they retumed, and
prepared spices and ointments. On the sabbath they rested
according to the commandment" (Luke 23:55, 56).
CREATION AND
REDEMPTION
Isaiah calls the Sabbath "a delight" (Isaiah 58:13).\ The Jews
traditionally considered the Sabbath a day of joy to the extent that
they forbade fasting on it. The story of Judith the widow-heroine
illustrates their belief. A widow for three years and four months, she
had a tent set up for herself on the roof of her house into which she
went "girded [with] sackcloth about her loins and ... [attired with]
the garments of her widowhood. She fasted all the days of her
widowhood, ·except the day before the sabbath and the sabbath
itself, the day before the new moon and the day of the new moon,
and the feasts and days of rejoicing of the house of Israel" (Judith 8:5,
6). Even in mourning she would put away her garments of
widowhood and come down from her tent into her house and
celebrate the Sabbaths and other days of rejoicing. ,_
According to Dresner, "even the seven days of shivah, the
mourning period, are interrupted for the Sabbath. The famous story
from the Talmud of how Beruriah, the wife of Rabbi Meier, delayed
telling her husband the terrible news of the death of their two sons
57
58 God Meets Man
until the Sabbath had pas sed and night had fallen, became a living
example in count1ess Jewish homes through the ages, that one must
take every precaution to preserve the sweet pe ace and joy of the
Sabbath" (The Sabbath, pp. 19, 20).
The Jews try in many ways to make the Sabbath a special day.
They encourage a separate Sabbath wardrobe where possible. The
poor man who has only one suit should make it appear on the
Sabbath a little different from usual. The Jewish wife should prepare
special Sabbath meals. The rich should make the Sabbath meal even
better. If not, at least they could eat the meal at a different time than
usual (Samuel Segal, The Sabbath Book [New York: Behrman's
Jewish Book House, 1942], pp. 11, 15).
Ellen White encouraged Adventists to consider the Sabbath as a
day to look forward to. Each should have special Sabbath clothing
(Testimonies, VoI. 6, p. 355). She admonishes parents to do all in
their power to "make the Sabbath ... the most joyful day of the
week. They can lead their children to regard it as a delight, the day of
days, the holy of the Lord, honorable" (ibid., p. 369).
For the Christian the Sabbath should be a delight because, as a
memorial of Creation, it reminds him that "he has been put into a
world provided with all that he needs, and what is more, a world
richly appointed with many, many beautiful things. The sabbath is
thus an invitation to rejoice in God's creation" (Wolff, The Day of
Rest in the Old Testament, p. 69). In the words of Maltbie D.
Babcock:
abused his dominion and has exploited and ravaged nature rather
than caring for it responsibly. ]
Nevertheless Eric Rust says, "Despite ali that the Bible says
about sin and the need for redemption, man is not so radically lost
that his Creator does not continue to trust him with the stewardship of
this world!" (Nature-Garden or Desert? An Essay in Environmental
Theology! [Waco, Texas: Word Books, 1971], p. 27). Who else is
there to do this job? The Sabbath, pointing as it does to the Creation,
should place Seventh-day Adventists in the forefront of those
concerned for nature.
As the memorial of our new creation, the Sabbath is a day of
delight and joy also because it brings to mind the mighty act of
redemption that Jesus Christ wrought for us. It should recall our
liberation from the bondage of sin, our transfer from the world of
darkness into the kingdom of light. It is well to "remember that ...
[we] were at that time separated from Christ, alienated from the
commonwealth of Israel, and strangers to the covenants of promise,
having no hope and without God in the world. But now in Christ
Jesus ... [those] who once were far off have been brought near in the
blood of Christ" (Ephesians 2: 12, 13).
The Sabbath is the foundation of worship because it stands for
the distinction between the Creator and the creatures, the basis of ali
worship. In addition the Sabbath is a celebration of a festival-the
60 God Meets Man
festival of deliverance and redemption. The celebration takes place in
the Sabbath worship services. God' 5 people gather to praise Him in
word, prayer, and hymn for His mighty acts. They come to hear again
God's word proclaimed, His acts described, and the good news of
salvation announced. Accepting the gospel message, they commit
themselves anew to the God of grace by word and by symbol in their
offerings to God. The central focus on every worship service must be
what God has done for us through Jesus Christ. The Sabbath
celebrates Redemption ..
Atlendance at worship services must never raise any thought of
merit. We come because of what God has done. Mary, the woman
Christ had forgiven much, brought precious ointment to anoint Him
but had only gratitude in her heart when she did 50. In fact she could
not contain herself. Her heart 50 overflowed with thanksgiving and
joy that, standing at the feet of Jesus as He reclined at the table, she
burst into tears. She mixed her tears with the ointment and wiped
Christ' 5 feet with her hair. And she kissed His feet over and over. Ali
of it she did before the amazed and angry gazes of Simon and his
guests. But forgiven much, Mary loved much, and she was
completely oblivious to her surroundings.
Such who come to Jesus cannot have any thought of reward or
merit. They approach with grateful hearts for the great deliverance
they have received in Jesus Chris!:", Like a gathering of men and
women rescued from drowning, or-prisoners of war delivered from
imprisonment, they participate in the worship service joyfully, not
apathetically or mechanically. Enthusiastically they sing the hymns as
praise to their Benefactor and bring their offerings cheerfully because
they remember what He has given them. As Paul declares, "Thanks
be to God for his inexpressible gift!" (2 Corinthians 9:15).
On the Sabbath we rejoice in God' 5 creation and His new
creation in our lives, but it is also a time for us to work together with
God in His continuing mission of re-creating men. Thus Jesus healed
on the Sabbath. Miracles indicated the breaking in of God' 5
kingdom. Jesus said, "But if it is by the Spirit of God that I cast out
A Day of Delight 61
demons, then the kingdom of God has come upon you" (Matthew
12:28). In casting out demons He demonstrated that He was the
strong man who enters the house of the deviI to plunder his goods,
and thus He triumphs over the evil one. His miracles of healing
foreshadowed the final restoration of ali men. When He comes again,
He will establish His kingdom completely. It will have no devii, and
there'lI be no blind, deaf, maimed, or lame. The Sabbath was a sign
of that everlasting rest:', fn healing on the Sabbath Jesus pointed to the
fact that He will restore man whole in the new earth.'
Jesus' healings on the Sabbath were not emergencies. AII could
have waited another day, or even longer. Through them Jesus tells us
that we should never use the Sabbath as an excuse for our not doing
good. In fact God specially ordained the Sabbath for us to do such
activities. "Heaven's work never ceases, and men should never rest
from doing good" (Ellen G. White, The Desire of Ages, p. 207).
R. R. Bietz te Ils the story of a Seventh-day Adventist service
station proprietor. One Sabbath arnan who had run out of gasoline
carne to his house. The church member refused to give him even a
galion to get him to another service station because it was against his
scruples. The man had to walk away with the hope that he might find
another station not too far away. No doubt he connected the incident
with Seventh-day Adventists the rest of his Iife. " 'Is it lawful on the
Sabbath,' " Jesus asks, " 'to do good or to do harm?' " (Mark 3:4).
"God could not for a moment stay His hand or man would faint
and die. And man also has a work to perform on this day. The
necessities of Iife must be attended to, the sick must be cared for, the
wants of the needy must be supplied. He will not be held guiltless
who neglects to relieve suffering on the Sabbath. God' s holy rest day
was made for man, and acts of mercy are in perfect harmony with its
intent. God does not desire His creatures to suffer an hour' s pain that
may be relieved upon the Sabbath or any other day" (ibid.).
Karl Barth refers to the minister as the ideal case of arnan who
works on the Sabbath joyfully and in that way keeps it holy (Church
Dogmatics, VoI. III, part 4, p. 68). The incident of disciples' plucking
62 God Meets Man
grain on the Sabbath illustrates this point. It was proper, Christ says,
for the priests to perform greater labor on the Sabbath than on other
days. The disciples in doing Christ's work had a right to do what they
did on the Sabbath. "The object of God' s work in this world is the
redemption of man; therefore that which is necessary to be done on
the Sabbath in the accomplishment of this work is in accord with the
Sabbath law" (The Desire of Ages, p. 285).
We must not equate the Sabbath with useless inactivity. The
latter may be a serious type of Sabbathbreaking. What Jesus asked
the Pharisees pointedly in the synagogue, He inquires of us today:
" 'Is it lawful on the sabbath to do good or to do harm, to save life or
to kill?' " (Mark 3:4). To do nothing sometimes is the same as doing
harm or killing. It is therefore important that the Sabbath becomes a
day of delight as we joyfully work with God in the redemption of men.
c.
THE SABBATH
AS FUTURE REST
"For as the new heavens and the new earth which 1 will make
shall remain before me, says the Lord; so shall your descendants and
your name remain. From new moon to new moon, and from sabbath
to sabbath, ali flesh shall come to worship before me, says the Lord"
(Isaiah 66:22, 23).
"So then, there remains a sabbath rest for the people of God; for
whoever enters God's rest also ceases from his labors as God did
from his" (Hebrews 4:9, 10).
"THERE REMAINS
A SABBATH REST"
THE MEANING
OFTHE
SECOND ADVENT
•
A.
THEADVENT
AND
THE PR·ESENT LIFE
"By his great mercy we ha ve been bom anew to a Iiving hope
through the resu"ection of Jesus Christ from the dead, and to an
inheritance which is imperishable, undefiled, and unfading, kept in
heaven for you" (1 Peter 1:3, 4).
"Awaiting our blessed hope, the appearing of the glory of our
great God and Savior Jesus Christ" (Titus 2:13).
" 'And 10, 1 am with you always, to the close of the age' "
(Matthew 28:20).
"The Lord is not slow about his promise as some count slowness,
but is forbearing toward you, not wishing that any should perish, but
that aII should reach repentance" (2 Peter 3:9).
THE BLESSED HOPE
* From The New International Version. Copyright © 1973 by The New York Bible
Society International and is used by permission.
HIS GLORIOUS
APPEARING
The Jews at the time of Jesus believed in two ages: this age and
the one to come. The former is the present sinful age, and the latter
the Messianic age, when sin would exist no longer and the conditions
of Paradise would return-when the lion would eat straw like the
cattle and the lion and the Iamb would lie down peacefully together.
With the birth of Christ, the whole time scheme shattered, for though
the Messiah had arrived, the Messianic age as they conceived it did
not carne. Yet certain aspects of the Messianic age did develop with
the incarnation of Christ. The end did not come, but some of its
elements did. From a life of brokenness, men found wholeness as
Jesus healed and cast out demons. The dead were raised, along with
Jesus Himself. Judgment, salvation, the presence of the Holy Spirit,
became experienceable now-not in a final, absolute sense-but in a
real way nevertheless.
Thus, instead of a single radical break ushering in the age to
come, there are two transitions: the first during Christ' s life, which is
preliminary and limited; and the second at Christ' s return, which will
83
84 God Meets Man
remove sin and its effects and bring all the redeemed together with
their Lord.
The limited nature of the visible results of Christ' s work makes it
difficult to establish a convincing Christian philosophy of history. All
things seem to continue as always. The fact that one is a Christian or a
Christian church, community, or nation does not guarantee any
protection against catastrophes or assure wealth, prosperity, and well-
being. Because of the ambiguities of history, even contradictory
philosophies appear to stand on equal footing. But the Christian by
faith sees in Christ the true key to history' s meaning. His resurrection
especially guarantees for the Christian that history has significance. It
assures the victory of God over the forces of evil and the resurrection
of all His people.
The present, however, still witnesses the apparent domination of
evi!. Demonic forces seem to control both human and natural forces.
The death of the innocent, righteous Saviour Himself is a paradigm of
the reality and power of evil in the current world. Without faith one
must weep in despair at the helplessness and hopelessness of
righteousness in the face of evi!. And if this is the reality, then life and
history have no meaning. Only the Resurrection brings significance
back into history.
With the Resurrection the new age begins, but in the midst of the
old age. The preliminary age to come coexists with the present evil
age. Walter Kiinneth describes it thus:
''This dawning of the new world epoch in the resurrection of
Jesus does not result in the end of the old world epoch, but in a
relation of mutual conflict and interpenetration between the two
aeons. There is indeed no immanent continuity between this present
existence and the new life, but the new world epoch is here in the
midst of the old, whether man recognizes this reality ar denies it. The
two aeons stand in a relationship of presence and contemporaneity in
respect of time, but in regard to substance they are in a relationship of
antagonism. The old aeon is the visible and objective mode of
existence, while the aeon of the Resurrection on the contrary is the
His Glorious Appearing 85
invisible and non-objective reality. The world which has dawned in
the Resurrection is a hidden one for the hitherto existing aeon. This
makes it clear that since the turn of the ages a new reality can
interpolate itself into the old visible world by reason of the hiddenness
of its existence, in such a way that the concepts of 'hiddenness' and
'visibility' become characteristic descriptions of the two presently
existing aeons" (The Theology of the Resurrection [St. Louis,
Missouri: Concordia Publishing H6use, 1965], pp. 256, 257).
Thus even the risen Christ was a hidden Christ appearing only to
His followers. The Resurrection was not a spectacular demonstration
for unbelievers and those who crucified Him. He did not in splendid
array appear to the crowds at the Temple gate, nor did He
dramatically reveal Himself to Pi!ate and the high priests in the
darkness of that Sunday night. He went only to the believers. The
Resurrection continues as a hidden event seen only by the eyes of
faith. And the meaning of the Resurrection as victory over the forces
of evi! and a guarantee of the triumph of good over evi! remains
hidden.
Yet, to those who believed in the Resurrection, the message was
clear and unequivocal. It showed forth in their lives as they went forth
boldly proclaiming His resurrection. The cowardly Peter no longer
ran, but he stood before thousands and cried out, " 'This Jesus,
delivered up according to the definite plan and foreknowledge of
God, you crucified and killed by the hands of lawless men. But God
raised him up, having loosed the pangs of death, because it was not
possible for him to be held by it.' " " 'This Jesus God raised up, and
of that we all are witnesses' " (Acts 2:23,24,32). Again threatened
by the Sanhedrin, he said, " 'Whether it is right in the sight of God to
listen to you rather than to God, you must judge; for we cannot but
speak of what we have seen and heard'" (Acts 4: 19). The
Resurrection made a difference in the life of believers, but to
unbelievers it passed unnoticed.
The risen Christ lives, and as a result He is still among us. He has
never really gone away. True, His visible presence is not with us. He
86 God Meets Man
did not say that He will be with us at the end of the age, but "to the
close of the age" (Matthew 28:20). We cannot see Him with our
eyes, but we believe that He is where two or three gather together in
His name (Matthew 18:20). His physical presence was limited, but
through His Spirit He can be with His people all over the world at the
same time. No one need be deprived of His presence, yet it continues
hidden.
"Now it is time to ask the question, What is the distinctive and
unique character of this last and definite coming? If he who comes is
not absent but rather present, then his last coming cannot be so much
a second coming as a new way of coming and of being present. First
Jesus was present among us in the manner of bodily human presence
as the only representative of a new humanity. Now he is present
among us in the Spirit, through whom he works in a contagious and
renewing movement to conform many people to his image. And
soon the harvest of this process will be gathered-when he will
appear as the center of a world which is re-created in his own image.
Therefore, the new element will be the publicity and the glory.
"In our present existence the secret of God-with-us is still hidden
under imperfection and sinfulness. Everyone is still able to
deny-and for good reason-that in the Christ event which goes
through the world, the decisive and future-disclosing movement is on
its way. But we enter a future in which this ambiguity will be over; the
new man will be revealed such as he was meant by God from the
beginning and in such a way that nobody can deny his meaning
anymore-so that 'every eye will see him,' including the eyes of
those who have pierced him with their animosity or unbelief or
lukewarmness" (Berkhof, p. 41).
Thus what we will see is not His second coming, for He has never
left us, but with Paul we await His "glorious appearing" (Titus 2: 13,
KJV). He is hidden now, and even during His incarnation humanity
did not see His real person. But when He returns, He will unveil His
true nature. Peter describes the event as a revelation: "Set your hope
fully upon the grace that is coming to you at the revelation of Jesus
His Glorious Appearing 87
Christ" (1 Peter 1: 13). He speaks also of the time when "his glory is
revealed" (1 Peter 4: 13). Paul tells of granting rest "when the Lord
Jesus is revealed from heaven with his mighty angels in flaming fire"
(2 Thessalonians 1:7). When Jesus appears, John says, "Every eye
will see him" (Revelation 1:7). Thus the hiddenness ofthe interim will
vanish. He manifests Himself as King of kings and Lord of lords, as
Son of God, as Creator, and as Heir of all things.
That the forces of evil were truly defeated at the cross, that death
had lost its sting with the resurrection of Jesus, that the small number
of believers were heirs of the world, that righteousness did indeed
reign on earth, He will reveal at that time. Although things seem to
continue as they were after the cross, in reality Christ had turned
everything upside down. Evil did not have the upper hand. In fact,
He had dethroned it. Satan was no longer prince of our world.
But why the unveiling only tilliater? Why could not it have taken
place at the Resurrection? Until Christ' s incarnation, God had spoken
directly only to His people. The Jews were to be the medium through
whom He would address the Gentiles. But they failed in their task.
They refused to accept the Messiah. "What then will the owner of the
vineyard do to them? He will come and destroy those tenants, and
give the vineyard to others" (Luke 20: 15, 16).
The time that follows the destruction of Jerusalem, Scripture also
calls "the times of the Gentiles" (Luke 21:24). Thus the present
interim represents primarily a time for the proclamation of the gospel
to the Gentiles. Paul says that through the failure of the Jews,
"salvation has come to the Gentiles" (Romans 11:11). From
experience in Antioch of Pisidia, Paul stated, "It was necessary that
the word of God should be spoken first to you. Since you thrust it
from you, and judge yourselves unworthy of eternallife, behold, we
turn to the Gentiles. For so the Lord has commanded us, saying, '1
have set you to be a light for the Gentiles, that you may bring
salvation to the utlermost parts of the earth' " (Acts 13:46, 47).
Jesus must not appear in glory till the Gentiles have had their
opportunity. His hiddenness is necessary so that no coercion into
88 God Meets Man
belief takes place. They must accept in faith the meaning of the cross
and the fact of the Resurrection. " 'Blessed are those,' " Jesus said,
" 'who have not seen and yet believe' " (John 20:29).
Believers also must live in faith in the same manner as Moses,
who "endured as seeing him who is invisible" (Hebrews 11:27).
They must live from the perspective of eternity, knowing the meaning
of the cross and resurrection of the Lord, although the results are still
hidden. The Christian must willingly suffer and bear trials and
persecutions and evaluate them rightly. "For this slight momentary
affliction is preparing for us an eternal weight of glory beyond all
comparison, because we look not to the things that are seen but to
the things that are unseen; for the things that are seen are transient,
but the things that are unseen are eternal" (2 Corinthians 4: 17, 18).
Christ remains hidden so that the believer can fulfill his tasks with
responsibility and freedom. The father cannot always work with his
son if he expects him to exercise his freedom and responsibility.
Sometime he must appoint him his task, depart, and then return. The
true test comes when he leaves the youth to himself. The boy must be
on his own if the father is to protect the integrity of his son's
responsibility and freedom. Thus the necessity of the hiddenness of
Jesus Christ.
The cross, the resurrection, and the future appearing of Christ are
inextricably bound together. Take one away, and the others cannot
stand. In Brunner' s words:
"Just as birth pangs imply birth, so faith implies ultimate
disclosure-the disclosure of His and our true being, the emergence
from hiddenness to light, unmistakable manifestation and unques-
tioned fullness of true life, where we no longer 'see in a glass darkly,
but face to face.' As the beginning of a discourse has no meaning if it
is not brought to its completion, so faith has no meaning if it does not
atlain its goal in the fullness of revelation, in the apocalypsis which is
called Parousia, in the Parousia which is called apocalypsis.
"From all these considerations it is clear that this thought of the
future coming is anything but a piece of mythology which can be
His Glorious Appearing 89
dispensed with. Whatever the form of this event may be, the whole
point lies in the fact that it will happen. To try to boggle at it means to
try to boggle at the foundation of the faith; to smash the comer-stone
by which all coheres and apart from which all falls to pieces. Faith in
Jesus Christ without the expectation of His Parousia is a voucher that
is never redeemed, a promise that is not seriously meantJA Christian
faith without expectation of the Parousia is like a ladder which leads
nowhere but ends in the void" (pp. 138, 139). T
Redemption remains incomplete without '''the Parousia; the
righteous dead stay in their graves, and the righteous living stumble
about in their sinful bodies in the midst of a sinful world, doomed to
death. Judgment also remains incomplete. Some judgment takes
place here and new, but much remains suspended. In our too-
human world, injustice remains uncorrected, and the hidden things
of the heart remain veiled. Without the Parousia those who suffer for
righteousness' sake will end in futility. Righteousness, truth, and
virtue will seem to have no meaning. If there is no hope of the
Parousia, we hope in vain, as Paul says in 1 Corinthians 15:19. "In
this one sentence the Apostle has woven two thoughts together at
some expense of syntactical perspicuity. The one thought is that
hope without corresponding reality, or at least a principle of re-
alization, is the most futile and ill-fated frustration of life-purpose;
the other is that when this futile hope so engrosses a man as to
monopolize him for an unreal world such a state of mind involves the
forfeit of all palpable realities of life, a sacrifice at botlom of all this-
worldliness for an other-worldliness that has no substance"
(Geerhardus Vos, The Pauline Eschatology [Grand Rapids,
Michigan: William B. Eerdmans, 1961], p. 31).
But the resurrection of Christ guarantees His future appearing. It
is no longer a question of if but simply of when. For "this period of
hiddenness must end in a final consummation when the full glory
shall shine forth. Then, what is happening in the present period of
history, when the aeons overlap and the powers of the coming aeon
are at work in historical time, will be summed up and made plain.
90 God Meets Man
Then, the judgment that is already supervening upon men and the
salvation that is already effective in their lives will be gathered up into
a fully consummated etemal order, and history will be no more.
Then, the Christ whose glory is known only to faith, will stand forth in
his supemal splendor, and the mists of history will be taken up into
the unbounded and unfetlered etemity of God" (Eric Rust, "Time
and Etemity in Biblical Thought," Theology Today, VoI. 10 [1953-
1954], p. 349).
THE FUTURE IS PRESENT
the~ former the devotee reaches out for direct communion with the
divine until he finds himself absorbed into oneness. His selfish
-
communion becomes his obsession so that he no Ion ger appreciates
others and the daily activities of life. The emotions are so satisfying
that the person downplays or ignores Parousia. "
In absenteeism one concludes that Jesus has completely forsaken
him and left him as an orphan. He feels alone and abandoned. Since
he doesn't know the presence of the Master here, he dwells on the
future to make up for the loneliness he suffers from here. In feverish
anxiety he virtually seeks to bring Christ back single-handedly.
Whatever it takes he will do. He longs for the Parousia in a way that
he forgets the present. The Parousia is thus not a fulfillment, a
consummation, but a compensation. Such a one-sided emphasis
with its "danger of so concentrating upon the future revelation of
Christ" forgets "the ali-important central Christian conviction that
the end had already come and that its nature had already been
clegrly revealed in Jesus Christ" (Fison, p. 155).
'1 Fison sums it up in the following words: "It is the periI of the
church either to believe in an eschatology which in fact if not in theory
offers a presence one day in the future to make up for the absence to-
day in the present, or else to believe in a mysticism which in fact if not
The Future 15 Present 95
in theory offers a presence to-day in the present which leaves no
room for any further significant reality on any future daYJBut when in
love eschatology and mysticism come together, then there is room
for a real present presence and a real future parousia" (ibid., p. 221).
We cannot compensate for extreme mysticism by a feverish
longing for the Parousia. It is rather daily union with Christ, Christ
living in me and 1 living in Christ. "Just as it might be said that the
human body is in the atmosphere which surrounds it on every side,
and yet that atmosphere is also within it, filling it and vitalizing it, 50 it
may be said of the C~stian soul that it both exists in the Spirit and
has the Spirit within iţ. Here, then, is the key to til~ phrase 'in Christ. '
Christ is the redeemed man' 5 new environmentj(James Stewart, A
Man ip:' Christ [New York: Harper and Brothers Publishers, nd], p.
157).lBut the Christ:4ln knows that it gives only a taste of the
communion to com~ Thus, in Brunner's words, "By the life in
Christ," he yearns "for fulfilment through the life with Christ" (p. 85).
Fison puts it beautifully in the following manner: "St Paul' s
relationship with Jesus Christ was one of vivid and dynamic
reciprocal intimacy: it was never an absorption in static
contemplation. So he lived in the present, and in the present he knew
the presence in such a way as to hope for the future and long for the
parousia. The love he knew in the present gave him the certainty of
the love he looked for in the future. Present presence and future
parousia do not disappear or coalesce in a timeless eternity. They are
two inseparable but irreducible elements in that single reality of love,
of which the more you have in the present the more you know awaits
you in the future" (p. 221).
The Gospel of John gives us the remedy for the feeling of an
absent Lord. Jesus Christ promised to send the disciples another
Comforter. He told them, ''The Holy Spirit will 'be with you for ever,
even the Spirit of truth, whom the world cannot receive, because it
neither sees him nor knows him; you know him, for he dwells with
you, and will be in you'" (John 14:16, 17). He promised His
presence through the Spirit. The Lord is not absent. But the dwelling
96 God Meets Man
of the Lord with us through the Holy Spirit "does not rule out the
possibility of future love. On the contrary it demands it, not as a
contradiction of the present but as a corollary to it; not to compensate
for what is not butto balance whatis" (ibid., p. 160). Thetwo have an
inextricable intertwining and relationship.
Fison continues, "Without faith in the real presence, belief in the
realparousia ... is phantasy: without faith in the real parousia, belief
in the real presence is idolatry" (ibid., p. 4)fAnd again: "Only those
who know the presence can hope for the parousia. Only tho~~ who
hope for the parousia can know the presence" (ibid., p. 70U
'\The present hope relates to the future realization but is not
identical with it. The Parqusia is the fulfillment, the consummation, of
the present experience.J .-'
Then we will have salvation in complete
freedom from the power of sin and its effects. "This perishable nature
must put on the imperishable, and this mortal nature must put on
immortality" (1 Corinthians 15:53). And death will cease. Judgment
will be final and irrevocable. And above ali, the hidden presence of
the Lord Jesus Christ will end, and we shall see Him face-to-face in ali
His glory. The universe will declare, "Behold, the dwelling of God is
with men. He will dwell with them, and they shall be his people, and
God himself will be with them" (Revelati9n 21:3)fThus the present
will be fully consummated in the future. ':
THE PROBLEM OF DELAY
.> One frequently hears the charge made that the person who really
believes in the second coming of Christ and the end of our world is
not alert to and cannot have any concern about improving human
social conditionsjHe is 50 otherworldly that he loses ali sense of
involvement in our world. Wrapped up only in his own individual
salvation, he feels nothing for his neighbor and his plight. In the
words of Max Warren (The Truth ofVision: A Study in the Nature of
the Christian Hope [London and Edinburgh: The Canterbury Press,
1948], p. 53): ''The real reason for the failure of Second Adventism
to win support lies in the fact that it affronts the moral conscience of
the Church by its virtual abandonment of responsibility for the things
of this world in deference to its preoccupation with the imminent
return of the Lord and the end of history. Human life, in 50 far as it is
involved in the life of Society, is held to lie 50 completely in 'the evil
one' that the only safe action is for the Christian to wash his hands of
it. On this view salvation is salvation of the soul alone. No serious
atlempt is made to consider the soul' 5 environment."
105
106 God Meets Man
A measure of truth does exist in the accusation. If one expects the
coming of Christ in a few years, or a few days as the early Adventists
did in 1844, one cannot get too enthusiastic about changing society's
evil structures. The logic and the consistency of their conviction
inevitably and rightly lead to that conclusion, not to mention their
minority status and despised role in society. We would charge them
with inconsistency if they did otherwise. But it ought to be only a
temporary thing, only for that mistaken period. One can press the
point further: Can the Second Advent believer, knowing that one day
alI things wilI pass away and that no hope exists for a progressive
improvement in the world' s moral condition, realIy put his heart into
any scheme for mankind' s betlerment?
First of alI, Christian ethics based on love does not directly and
fundamentalIy rest on eschatology. Nils A. Oahl ("New Testament
CEschatology and Christian Social Action," Lutheran Quarterly, VoI.
22 [1970], pp. 374-379) points out that the basic warrant for social
action arises from the commandment of love, which directs itself not
toward eschatology but to the need of the neighbou
H. P. Owen ("Eschatology and Ethics in the New Testament,"
Scottish Joumal of Theology, VoI. 15 [1962], p. 376) says that
"there is no evidence that Jesus alIowed His predictions of the future
to affect the content of His teaching. He never gives these predictions
as the reason for performing, or avoiding, any action. Thus He does
not prohibit anxiety about material things on the ground that the
material world is soon to perish; He prohibits it because it is
incompatible with a belief in divine providence. ~imilarly, He does
not command His disciples to love their enemies 'on the ground that
these enemies wilI soon disapp~r~ He commands them to act thus
because this is how God acts.tb{hoth cases the ground of moral
action is the etern al character of God Himself!?
Christ telIs the story of the Good Samaritan, particularly the
command that we ought to love our neighbor as ourselves, to
illustrate the point. It lacks an eschatological motive. Jesus simply
says, "Go and do likewise."
Eschatology and Ethics 107
A kind of "eschatological" motive for ethics appears in the
parable ofthe rich fool (Luke 12: 13-21), i.e., that death can overtake
us by surprise. It is not the primary reason, however, and is besides
not the type of eschatological motive we are speaking of here(JJe do
not say that the eschatological factor is always absent, but we do
suggest that the primary basis for ethics is Godlikenes:JWhenever
Scripture gives an eschatological incentive, it is an additional but not
primary one. When Paul says, "50 then let us not sleep, as others do,
but let us keep awake and be sober" (1 Thessalonians 5:6) or "the
night is far gone, the day is at hand. Let us then cast off the works of
darkness and put on the armor of light" (Romans 13:12), the basic
motivation is not eschatological. The primary reason he gives for the
firstis thatwe are "sons oflightand sons ofthe day" (1 Thessalonians
5:5), i.e., children of God. The second is the same; it tells us to "put
on,the Lord Jesus Christ" (Romans 13:14).
l What is significant in all of this is the fact that the eschatological
motive is not an excuse to be unconcemed with ethics but an
additional basis to be intensely more 50: Owen (ibid., p. 378)
concludes, "In the teaching of Jesus and Paul, therefore, the hope of
an imminent Parousia, while it supplies a special motive for ethics,
does not determine their content. The content is neither more nor
less than the Reign of God that has already been revealed. The
virtues that Christians are to practise derive their meaning and
validity from their exemplification in Christ whose etemal life is
conveyed to believers here and now by the action of the Spirit in the
Church."
Nevertheless, the New Testament shows no evidence that the
early Christians set out to change the evil structures in the society
around them. We must keep in mind that Christianity at that time was
a small minority sect fighting for its own survival in the midst of a
hostile society and state. Any new, growing religious movement will
arouse the enmity of those institutions or groups out of which it takes
its membership: families, cJubs, other established religious
movements, places of employment. It will also arouse the hostility of
108 God Meets Man
those economic institutions affected by the growth of a new
movement-such as the idol-making shops. Without any political
rights or power, the early Christians were in no position, even if they
wanted to, to change social strudures by their politic al or social
involvement. And yet by its conversion of people within their society,
it brought about far-reaching changes. It led finally, even if only
externally and politically, to a Christian state.
The situation today is quite different for Christians who are
accepted citizens and at times have been a majority of the voting
populace. As long as Christians Iive in our world and it is possible for
them by their influence-political or otherwise-to affed society,
they should do 50, remembering that man is basically a sinful being
and that any secular optimism will end in complete disillusionment.
'IThe Auschwitzes and Hiroshimas remind us of the latent brutality that
Iies c10se to the refined exterior of the twentieth-century marie'
: Nevertheless, the decent person is one who, though he frlOws
th~t he is on a f10undering ship doomed to a watery burial, refuses
simply to think of saving himself by secretly escaping alone on a
IifeboaC He ministers to the needy and for the welfare of aII
concenl'ed, even though he may well realize that no hope remains for
any of them. The Christian cannot do any less, and paradoxically the
eschatological motive with its implication that there exists a righteous
loving God in control of aII things intensifies his desire to act in the
way of his Lord Jesus Christ, who gave Himself not only for His
friends but for His enemies.
Colin Morris atlributes to C. S. Lewis the thought that "only since
Cnristians have largely ceased to think of the other world have they
become 50 ineffective in this. The rule seems to be that if ypu aim at
heaven, you get earth 'thrown in.' Aim at earth and you will get
neithe?",
/"
(The Hammer of the Lord [Nashville and New York:
Abingdon, 1973], pp. 137,138). It is paradoxical that only the man
who has an eschatological vision can truly feeI concern for the
present world. The man whose whole Iife ends with this existence
cannot logically worry about others----about love, right, justice, and
Eschatology and Ethics 109
truth.n~.obert McAfee Brown said, "Among the New Testament
Christlans, the fact of the matler is that eschatology did not lead to
irresponsibility or neglect of this world. On the contrary, theirconcem
with the 'age to come' made them live more responsibly in the
present age. This is a fact which can be documentecr~
(" 'Eschatological Hope' and Social Responsibility," Christianity ami
Crisis, November 16, 1953, p. 147). He cites 1 Corinthians 15:34
[58], which follows an eschatological emphasis as proof: "Therefore
[i.e., because of this eschatological fact] , my beloved brethren, be
steadfast, immovable, always abounding in the work~of the Lord,
knowing that in the Lord your labor is not in vain."
[Another way in which the eschatological orientation
affects the Christian
~ ..
is by helping him to see what things are really
important. .,Knowing that the end is certain, some things become
more vitâT than others:; The amassing of possessions and an
atlachment to the thingsof a passing world grow less important to
him. The eschatological Christian has time only for the things of the
Lord. His life must be dedicated to Him in service for others. The
para bie of the sheep and goats occurs in an eschatologic al setting,
and the Christian knows that he must serve Christ now in the person
of the poor, needy, naked, and miserable. Christ warned His
disciples time after time that His followers must not wrap themselves
up in selfish complacency such as the rich farmer, Dives, or the rich
young ruler did.
According to Amos Wilder, Paul sees in the disarming of
"principalities and powers" (Colossians 2:15) and Christ's triumph
over them through the cross a caII to arms for the Christian to carry
the battle to the enemies who are visible in the form of world rulers (1
Corinthians 2:2-8). Paul has in mind "the structural elements of
unregenerate sOciety, including both pagan error and the institutions
in which it embodies itself-all constituting the world rulers which
hold men in bondage, perverted authorities which dwarf and debase
the spirits of men, of which Satan avails himself to resist the gospel"
(Kerygma, Eschatology, and Social Ethics, Facet Books: Social
110 God Meets Man
Ethics Series, 12 [Philadelphia, Fortress Press, 1966], p. 33). It is not
enough to speak of Christ's victory, since the battle in fact goes on to
the end. TheChristian must continue the battle, knowing full well that
he cannot succeed in his own human strength. "For we are not
contending against flesh and blood, but against the principalities,
against the powers, against the world rulers of this present darkness,
against the spiritual hosts of wickedness in the heavenly places"
(Ephesians 6: 12). Yet he has "divine power to destroy strongholds"
(2 Corinthians 10:4).
/Like Paul we too must challenge "the world rulers of this present
da~ness" by spreading the gospel, which liberates people from the
captivity of any social structure that oppresses them) By his
proclamation of the God made without hands Paul touched the
vested interests of the Artemis cult in Ephesus. And by his freeing of
the slave girl with the spirit of divination, Paul challenged her owners
and other owners of such girl&lf the Christian gospel is to advance in
its authenticity, it will mean tonfrontation with economic, political,
and religious interestsJ
And yet while the mevitable encounters took place, neither Paul
nor any other of the early Christians planned any political
involvement. In fact if anything, they sought to avoid political
situations when they could. Their method seemed to be not an attack
directly on the evil structures of society as such, but "the heart of
problems, the personal centre and personal relations" (Theo Preiss,
Life in Christ, Studies in Biblical Theology [Chicago: Alec R.
Allenson, Inc., 1954], p. 33). Paul' s treatment of Onesimus offers a
case in point. Leading people to worship the true God dealt a mortal
blow to those businesses that depend on people' s ignorance.
Changing structures may alleviate some conditions, but as long as
sinful men administer such institutions, similar problems keep
coming back.[Christians altered the shape of the Roman empire by
converting people one by one to their way of life, not by deliberately
attacking its society. In time the yeast did its WOrK&
" We do not mean to say that the Christian by his vote cannot
Eschatology and Ethics 111
influence the political climate of a country, state, county, or townshi P)
but more lasting change takes place by transforming people' s hearts.
We have found that Christian ethics in one sense is autonomous
in that its basic warrant is not eschatology. fÂ.nd we have also
discovered that eschatology, instead of making people less
concerned with ethics and people, does just the opposite.
Eschatology becomes an additional motive for ethics-:'( The charge
then that the person who knows that our world will vânish has no
interest in people and their environment collapses. In fact,
eschatology leads to gre ater concern. The man with an
eschatological vision feels convinced of the validity of love, justice,
right, and truth, which compels him to live ali the more responsibly.
B.
THE ADVENT AND
FUTURE EVENTS
"And he seized the dragon, that ancient serpent, who is the Devii
and Satan, and bound him ... till the thousand years were ended"
(Revelation 20:2, 3).
"The hour is coming when ali who are in the tombs will hear his
voice and come forth, those who have done good, to the resurrection
of life, and those who have done evil, to the resurrection of
judgment" (John 5:28, 29).
"We must ali appear before the judgment seat of Christ, so that
each one may recei ve good or evil, according to what he has done in
the body" (2 Corinthians 5:10).
"Then 1saw a new heaven and a new earth; ... and 1heard a loud
voice from the throne saying, 'Behold, the dwelling of God is with
men. He will dwell with them, and they shall be his people, and God
himself will be with them; he will wipe away every tear from their
eyes, and death shall be no more, neither shall there be mouming nor
crying nor pain any more, for the former things have passed away' "
(Revelation 21:1, 3, 4).
THE RAPTURE
AND THE MILLENNIUM
What will the parousia of Christ be like? When will it take place?
And what is its relationship to the millennium? Those who believe in
the literal Second Coming often have Httle agreement in such
matlers. There exist basically three different understandings or
interpretations of the relationship between the second coming of
Christ and the millennium. We call people who hold such views
premillennialists, postmillennialists, and amillennialists.
The amillennialists say that the only place where the millennium
comes into view occurs in Revelation 20. (The view presented here is
that of Floyd Hamilton, The Basis of MiIlennial Faith [Grand Rapids,
Michigan: Eerdmans, 1955], pp. 128-142.) Everywhere else the
Scriptures say nothing about it. It does not mean that we have to
rule it out, but it the millennium does not fit into the rest of the
Scriptures and we find an alternative interpretation of Revelation 20
that would harmonize with the Bible, the presumption would favor
the latler. Revelation is highly figurative and symboHcal. Thus we
cannot always insist on the literal interpretation. The book contains
115
116 God Meets Man
seven parallel sections, each describing events between the first and
second advents of Christ. (Premillennialists believe that the first six
sections fali between the First and Second Advent but that the
seventh does not. Such a concept, however, breaks the book's
harmonious structure.)
Thus according to amillennialists the millennium is a symbolic
figure for the period from the First to the Second Advent. The
"binding" of Satan at the beginning of the millennium is that at the
coming of Christ mentioned in Matthew 12:24-29. "How can one
enter a strong man' s house and plunder his goods, unless he first
binds the strong man?" (verse 29). Other passages used to support
their point include Colossians 2:14,15; John 12:31; Hebrews 2:14.
The Revelation 20 reference to the binding of Satan means his not
deceiving the nations anymore. The opening of the way for the
preaching of the gospel to the Gentiles shows that Satan is bound,
according to their view.
At the end Satan "must be loosed for a little while." It will occur
before the coming of Christ. We recognize signs of it even now as we
see Christianity opposed by the world' s leading nations. "The souls"
that lived and reigned with Christ a thousand years take part in the
first resurrection. "The first resurrection is the new birth which
reaches its culmination and consummation when the soul of the
believer leaves the body and goes to reign with Christ in heaven"
(ibid., p. 134). It is not the literal bodily resurrection but the
corn bination of the new birth and the release of the soul at death to be
with God.
The reigning with Christ (Revelation 20:4) takes place in the
present (Romans 5:17). At conversion, they say, we are translated
into His kingdom (Colossians 1:13). "That kingdom is the present
kingdom of Christ, and we reign with him in the spiritual realm now,
and continue to reign with him after death in heaven (Revelation
20:4), and will reign with God the Father and Christ the Son
throughout ali etemity (Revelation 21:7)" (ibid., p. 136).
Postmillennialists, however, believe that Christ will come after the
The Rapture and the Millennium 117
millennium. According to their view the proclamation of the gospel
will gradually prepare the world for a golden age. "This gospel will be
preached unto every nation, it will prepare the world for the vision
given the prophetic seers of the Old Testament. The gospel agency is
not despaired of, it can harbor no defeat, but will win its way,
dominate society, put down evil, will christianize nations and
governments and when once holding such universal sway the
glorious millennium will commence. Then shall that golden age for
which men have dreamed and poets have sung be realized.
"There will be a brotherhood of men, wars shall cease, envy,
jealousy, rivalry among individuals and nations will be forever blotted
out. The Kingdom of Christ or of God, preparatory to the final
consummation when God will be all in all, will be established by the
ordinary means of grace, and not by the coming of Christ in bodily
visible form. The millennium signifies Christ' s complete regnum
gloriae, a spiritual rule and moral sway over his subjects. The King is
present in the person of the Holy Spirit whom He sends to
accomplish His task.
"At the beginning, or during this period the Jews will be
converted to Christ. Although the millennium will be of unparalleled
peace and prosperity, it will yet end in great Apostasy, and a terrible
conflict between the Christian and non-christian forces will ensue. In
the midst of this battle which is of short duration Christ and His hest of *-
angels intervene. Jesus now returns bodily and visibly to the earth,
the old world is destroyed and purified by fire, the last trump is
sounded, those living are translated, a universal simultaneous
resurrection of the dead and a general judgment follows, each
individual receives his due reward and is directed to his etern al
destination, heavenly bliss or everlasting perdition as the case may
be" (William H. Rutgers, Premillennia/ism in America [Goes,
Holland: Oosterbaan & Le Cointre, 1930], p. 17).
Premillennialists hold that Christ will return at the beginning of
the millennium. Before then, though, antichrist will arise and cause
the great "tribulation" (Matthew 24:29) for three and a half years. He
118 God Meets Man
"will exercise a world-wide rule, deify the state and achieve a un ion
of church and state so that men will be forced to worship him or suffer
economic sanctions and death" (George Eldon Ladd, The Blessed
Hope [Grand Rapids, Michigan: Eerdmans Publishing Company,
1956], p. 6). Ladd also sees the restoration of the Jewish people at
this point. They turn now in faith to Jesus Christ and as a re suit suffer
martyrdom.
They point out that with the coming of Christ the resurrection of
the righteous takes place, and they and the translated living will meet
Christ in the air. Christ then descends and destroys antichrist, the
judgment of the sheep and the goats occurs, Christ sets up His
millennial kingdom, rules over the nations with a rod of iron, and
binds Satano At the end of the millennium, He "unbinds" Satano The
devii gathers the nations to war against the saints, and fire destroys
him and his followers. Then comes the resurrection of the wicked and
the great White Throne Judgment (Revelation 20:11-15). The
creation of a new heaven and a new earth and the establishment of
the etern al kingdom follow.
Some basic differences occur between those falling under the
general heading of premillennialists, even in the broad outline given
above. Much confusion exists about the nature of the millennial
kingdom. The more basic differences come, however, preceding the
millennium, divided according to when they see the rapture taking
place-before, during, or after the tribulation. Thus there are
pretribulationists, midtribulationists, and posttribulationists. The
midtribulationists are not an important group. They maintain that the
rapture happens during the midst of Daniel' s seventieth week, which
they say precedes Christ' s appearance. The two important groups
are the pretribulationists and the posttribulationists. The posttribula-
tionists follow the main outline given above for premillennialists. The
rapture takes place at the end of the tribulation, which is the
beginning of the millennium. The dominant group among the
premillennialists are the pretribulationists.
One of the leading proponents of the latter view, E. Schuyler
The Rapture and the MilIennium 119
English, recently put out a revision of the Scofield Bible whose notes
have had an influential role in its spread. In his book Re-Thinking the
Rapture (Neptune, New Jersey: Loizeaux Brothers, 1954), he has
presented a detailed explanation of the pretribulationist concept.
With his starting point in Daniel 9, he explains the seventy-week
prophecy. In the first seven weeks, the Jews rebuilt the city. At the
end of the next sixty-two weeks (434 years) Messiah carne. The
beginning date for his calculation is 445 Be.
"Forty-nine years (seven weeks) plus 434 years (sixty-two
weeks) equals 483 years; and 483 years after 445 BC would be AD
38. But prophetic years equal only 360 days each, so that
approximately seven years must be subtracted, bringing the date that
'Messiah [should be] cut off, but not for Himself,' to AD 31" (ibid., p.
22). That accounts for sixty-nine weeks, but one more still remains.
With the cutting off of the Messiah, Israel is no Ion ger God' s nation. It
is now the time of the Gentiles. But a remnant of Israel who will
believe in Christ will return to Jerusalem and Palestine. Then Daniel
9:27 (the seventieth week) will commence. According to
pretribulationists the time of tribulation, mentioned in Matthew
24:29,30, will take place during the last half, or the last three and a
half years, just before the coming of Christ.
Pretribulationists feei that one cannot separate the rapture from
the resurrection, and they base their belief on 1 Corinthians 15:51,
52; 1 Thessalonians 4:15-17; and 2 Thessalonians 2:1. Since
Revelation 20:4 describes the resurrection as occurring before the
millennium, then apparently the two events take place after the
tribulation. But they do not accept this as the final word. Somehow
they find that it is not the whole picture. "The important thing to
discover is whether or not the first resurrection must be a
simultaneous resurrection of ali the just at one definite moment, or
whether the first resurrection may be understood to mean the
resurrection of ali the just, to be sure, but in a series of two or more
ascensions" (ibid., p. 32). Thus they open up the possibility of the
rapture before the millennium.
120 God Meets Man
Pretribulationists believe that the prophecies relating to Israel will
have a literal fulfillment, since they rely on God' s promise instead of
depending on Israel' s faithfulness. They also insist on a clear
distinction between scriptures describing Israel and passages relating
to the church. Somehow they find such a distinction in Matthew
24:29-31 and 1 Thessalonians 4:13-18. "There are certain
similarities about them: both refer to the coming of the Lord, both
speak of the sounding of a trumpet, and both suggest a gathering of
the Lord' s chosen. But there are also nota bie differences in the two
passages: one speaks of cataclysmic signs in the heavens, while the
other does not mention them; one scripture records that the Lord will
send His angels 'with agreat sound of a trumpet,' while the other
account tells us that it is 'the trump of God'; one speaks of the angels
gathering the elect, while the other intimates that it is the Lord who
will draw them to Himself; in one instance there is no reference to the
resurrection, while in the other it is stated that 'the dead in Christ shall
rise' " (ibid., p. 40).
Matthew 24, according to English, comes after the tribulation and
deals with an earthly kingdom. It is directed to the Jews and
Jerusalem where the Temple will be. The Sabbath law prevails. Thus
Matthew 24 is posttribulational, they say, while 1 Thessalonians 4 is
pretribulational. Matthew 24:37-42 does not deal with the rapture.
Jesus nowhere mentions it. Paul brings this new revelation. 1
Thessalonians "has to do with those who are on earth when Christ
retums to the earth-those taken will be those who have rejected
God and His Christ; those left will be tribulation-saints, Israel
primarily, who will enter the earthly kingdom" (ibid., p. 50).
Matthew 25:31-4o, dealing with the judgment of the nations in
the para bie of the sheep and the goats, comes at the end of the
tribulation. The sheep inherit an earthly kingdom here on earth. They
have shown mercy to Israel-"these my brethren" (verse 40). The
parable of the wheat and the tares describes the same event. But it
indicates that even after the rapture some saints will still remain on
earth.
The Rapture and the Millennium 121
The main passage for pretribulationists is 1 Thessalonians 4.
However, it alone does not indicate the time relation of the rapture to
the tribulation. Notwithstanding chapter 5, they do not identify the
events of 1 Thessalonians 4 with 1 Thessalonians 5, since for them
"the day of the Lord" is the day of judgment and cannot refer to the
rapture. The "day of Christ" is the rapture. They also make a
distinction between tribulation, persecution, or affliction and the
wrath of God.
The former Christians must suffer, but "tribulation is not of
necessity wrath, but the period known as 'the Tribulation' is indeed
the manifestation of the wrath of God. God' s people will surely suffer
tribulation during this age but the Church will not be obliged to
endure the Tribulation, the time of the outpouring of God's wrath"
(ibid., p. 61). They base it on 1 Thessalonians 5:9 (KJV): "God hath
not appointed us to wrath"; also Revelation 3:10. Pretribulationists
interpret 2 Thessalonians 2:3-5 to mean that the rapture precedes the
appearance of the man of sin. Thus the "falling away" (KJV) is not
the apostasy but the rapture. It does not refer to a "rebellion" but to a
"departure," Le., of the saints. The Restraining One is the Holy
Spirit, who leaves during the time of the tribulation.
The rapture must precede the coming of Christ in glory, since the
saints accompany Him when He returns. Pretribulationists present
Jude 14, Colossians 3:4, 1 Thessalonians 4: 14, and Revelation
19: 14 as proof for their teaching. Thus according to their view, seven
years before the millennium and the appearance of Christ, God will
rapture the living and resurrected saints. The last three and a half
years of the seven will comprise the Great Tribulation when antichrist
arises. At the end Christ comes, destroys antichrist, and the judgment
of the sheep and goats takes place. Then the millennium begins. As to
the description of the events during this period, their picture is not
dear.
"Some hold that the millennial kingdom will be predominantly
Jewish, with Christian Gentiles in a rather subordinate place, while
others hold that the martyrs, and those who worshipped not the beast
122 God Meets Man
nor his image nor had his mark upon their forehead and hand, will
occupy the ruling place during the millennium. Others believe that
the Jews reign as unconverted Israelites during a restoration of the
Jewish kingdom of Palestine, under a theocracy, with the church in
heaven. Others hold that the whole church of Christ will reign during
the millennium, with no distinction between Jews and Gentiles.
''There is a great deal of confusion as to the place of the restored
temple worship during the millennium, while the premillennialists in .
general experience much difficulty in reconciling Old Testament
eschatological prophecies with New Testament prophecies con-
ceming the Second Coming. There is also much confusion as to the
relationship between the transfigured saints with spiritual bodies,
and the untransfigured 'nations' over whom Christ reigns, during the
millennium" (Hamilton, p. 23).
The amillennial attitude described above is that of Floyd
Hamilton. Gther amillennialists have different concepts. However,
they all fail to take seriously the binding of Satan described in
Revelation 20. Hamilton's view also spiritualizes the resurrection and
presents a totally non-Biblical view of the nature of man, a view that is
in fact Hellenistic and which many modern Biblical scholars have
rejected.
The postmillennial position has a much too optimistic view
concerning the world' s future. The gradual betlerment of the world
and its acceptance of the gospel that leads to a glorious millennium is
the antithesis of what we can actually anticipate. Such rosy-eyed
utopianism blinds itself to reality.
Premillennialism has much confusion about what goes on during
the millennium because of what it believes will happen to the saints
and the unrighteous at its beginning. Are all the righteous in heaven?
Will some on earth be saved? Do they have a special resurrection?
Furthermore, the attempt to find literal fulfillment of the Old
Testament prophecies to the Jews here on earth compounds the
problem. Without question its proponents find themselves driven to
such positions because of their desire to maintain the integrity of the
The Rapture and the Millennium 123
Scriptures. Nevertheless it seems incredible that the people who have
rejected their role in God's plan-as Christians see it-should
continue to receive the blessings which would ha ve been theirs had
they fulfilled their role. What is the period for? Is it just so that God
brings to completion the unfulfilled prophecies of the past before the
final curtain falls?
Another weakness in the view of some is their use of the seventy-
week prophecy, more precisely the seventieth week. They cut it oH
from the rest of the sixty-nine and arbitrarily place it just preceding the
coming of Christ. One finds it difficult to justify such a procedure.
The pretribulation position also relies on questionable exegetical
procedures to arrive at its position. It seems to be first arrived at, and
then itsJollowers only later find texts and interpretations to support it.
Seventh-day Adventists are a rather unique brand of
premillennialists. They believe that Christ comes openly, with every
eye observing Him, at the beginning of the millennium. A time of
persecution precedes it, but not the tribulation of Matlhew 24. At His
coming He raises the righteous dead and translates the righteous
Iiving, and they aII retum with Christ to heaven. The wicked dead
remain in their graves till the second resurrection at the c10se of the
millennium, and the wicked Iiving are destroyed. The earth remains
depopulated during the millennium, which is only an interim until
the resurrection of the wicked dead. Satan then makes one final
atlempt to take over the world after the saints descend to the earth.
The final judgment of the wicked takes place, and their destruction
(the second death) results. After God re-creates the earth, the
righteous dwell securely on it forever.
The Seventh-day Adventist interpretation has its difficulties, but it
seems more in harmony with the Scriptures, more consistent, and
less confusing than the other views presented. The righteous aII enter
into their reward at the same time-and thewicked to their judgment.
Two c1ear-cut resurrections occur~ne for the righteous and one for
the wicked. One has no confusion as to who Iives on earth during the
millennium and what their relationship is to those in heaven.
UNIVERSALISM?
f The view that God will eventually save aII men has arisen from
time to time in Christian history. Clement of Alexandria and Origen
held the view as early as the second-third centuryŢIn rnore recent
times Friedrich Schleiermacher espoused the poS1tion.\ More than
usual interest existed in the nineteenth century. In the current period,
Nikolai Berdyaev, William Temple, John Baillie, C. H. Dodd, Charles
Raven, Herbert Farmer, Nels Ferre, Paul TiIlich, Norman Pittinger,
and J. A. T. Robinson, among others, have adopted it. Surprisingly,
relatively conservative scholars such as Walter Kunneth and William
Barclay have joined its camp.
Its proponents have offered various reasons for the teaching.
Origen based it on the cyclic view of history, that is, that the end must
ultimately become restored as it was in the beginning. Thus the
original perfection retums through the reconciliation of aII men and
angels to God. For Schleiermacher, the church would be incomplete
if some were lost, and those saved would not enjoy blessedness since
they would know of them. Tillich would second Schleiermacher' s
125
126 God Meets Man
reasons. He says that many-because of physical, psychological, or
sociological conditions, such as premature death or mental
illness-could not even begin to reach their goal. And he also points
to the millions who have never heard of Christ (see Hans Schwarz,
On the Way to the Future [Minneapolis, Minnesota: Augsburg
Publishing House, 1972], pp. 144-148).
J. A. T. Robinson ~as urged strongly for universalism. He first
cites texts that he feels support his position: John 3:17; Acts 3:21;
Romans8:19-21; Ephesians 1:10; Colossians 1:20; 1 Timothy2:4; 1
John 2:2. God's love must ultimately triumph. "If there was anything
that could prevent this fulfillment, then that power would be stronger
than the Divine love, and God less than all-mighty." But here we
encounter a problem. If love is omnipotent, what becomes of man' s
freedom? Or if he cannot reject, what has love won? Is it then love or
simply naked, irresistible power? "The dilemma may be stated thus.
Either Love is omnipotent (this is a necessary statement if God is to
be God, Le., infinite): in which case it must conquer. But this 'must'
involves the elimination of the very thing which makes its victory a
victory of love-viz. freedom. By the very fact, therefore, that He is
omnipotent does necessarily fulfill His purpose, God contradicts
Himself and works His own defeat.
"Or freedom is absolutely inviolable (this is a necessary statement
if God is to be God, Le., love): in which case there can be no necessity
in this victory. And this means there is no necessity that God can be
Himself-almighty and unbounded. But the very possibility that He
could not be what He is once more involves Him in self-
contradiction. Thus, the in evita bie conclusion appears to be that the
ideas of omnipotence and love are themselves mutually contra-
dictory. God cannot be omnipotent love" ("Universalism-Is It
Heretical?" Scottish Joumal of Theology, VoI. 2 [1949], p. 141).
To solve this dilemma, "eitherone must be prepared toshowthat
the possibility that all are not saved is compatible with the Divine
omnipotence, or one must establish that the necessity for all to be
saved involves no infringement of freedom, and therefore no denial
Universalism? 127
of God' slove." Robinson takes the second alternative and illustrates
it on the basis of human love. "When a man or woman really shows
his or her love for us, whether it be in some costing manifestation of
forgiveness or self-sacrifice, or in some small act of kindness or
consideration, we feei constrained to respond to it-we cannot help
ourselves, everything within us tells us that we must" (ibid., p. 147).
And yet we know that nothing has infringed our freedom.
In regard to the charge that if indeed ali men ultimately will be
saved, we will see no moral earnestness among men, Robinson says
this is true if looked at objectively, but not from a subjective
viewpoint. ''The knowledge that one is the object of another human
being' slove, who, whatever one may do, will continue to love and to
cherish, is not the signal to seize the opportunity for careless and
thoughtless living. Rather, the knowledge brings with it an
overwhelming constraint to pursue precisely the opposite cou~se"
(ibid., p. 152). His last argument is extremely difficult to follow. How
one can consider hell as an option when there will not be one, even if
you consider it subjectively, is difficult to see. There is no way one can
consider rejection by God as real when one knows that ultimately
'-1
there can be no rejectio!'.!:)
In regard to Robinson's first illustration, we can have no
guarantee that we shall respond to such love. Judas, who Iived in the
presence of love-Jesus Christ Himself-refused to yield. Robinson
fails to understand the mystery and depth of iniquity within man' s
heart. What kind of response did Jesus receive·for His Iife of love in
Palestine but the cross? The cross of Calvary witnesses to God's love
to men, yet people do not accept His sacrifice automatically or even
predictably. True, when we respond, it does not infringe our
freedom; but if we say that God's love is omnipotent, then-given
man's nature-it is inevitable that if he must ultimately surrender to
divine love, it encroaches on hi~ free will.
As for the second illustration, it is a fact of human nature that if
indeed we know that no matter what we do, someone shall continue
to love us, our behavior will become less disciplinecl:' Sometimes,
128 God Meets Man
only when something shocks us out of our complacent feeling that
the relationship will continue regardless, do we change for the better.
Robinson again fails to consider the depth ef man' s sin. He has a too-
opqrnistic view of man's nature.
{If love is so ali powerful, why speak about finally overcoming?
Could not love have manifested its power at the beginning so that
man would not desire to stray away from God? Then ali men would
have continued in His love. But to talk about man's freedom is to
speak about his possibility of straying, of rebelling against God.
Freedom involves the risk that divine love may be frustrated. ''This is
the horror of great darkness that carne upon Gethsemane and
Calvary, that by pressing the issue of divine love to the point of
ultimate decision, God risked the happening of the incredible, that
men should still choose to contradict the utmost work of love, even in
justifying the ungodly. That they did so choose to do at Calvary is a
ghastiy fact, and in that fact the Cross unmasks the bottomless
dimension of sin in the human heart. The whole of the Bible stands
aghast atthis vast mystery of iniquity" (T. F. Torrance, "Universalism
or Election?" Scottish Joumal of Theology, VoI. 2 [1949], p. 317).
While Scripture speaks of the complete provision made for man' s
salvation and the divine desire to save ali men (1 John 2:2; John
3:17; 1 Timothy 2:4), nevertheless it does not view with slick
optimism that everyone will accept. Jesus says, "And this is the
judgment, that the light has come into the worid, and men loved
darkness rather than light, because their deeds were evil. For every
one who does evil hates the light, and does not come to the light, lest
his deeds should be exposed" (John 3:19,20).
In the para bie of the sheep and the goats, the King says to those
on the left, "'Depart from me, you cursed, into the eternal fire
prepared for the devii and his angels' " (Matthew 25:41); and to
those on the right, " 'Come, O blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world' " (verse
34). Thus "they will go away into eternal punishment, but the
righteous into eternallife" (verse 4.).
THE RESURRECTION
OFTHE DEAD
*Frorn The New International Version. Copyright © 1973 by The New York
Bible Society International and is used by permission.
The Final Judgment 143
But before then, divine justice must decide the cases. God must
determine the good and the evil. Such an investigative type of
judgment must finish at least for the righteous before the coming of
Christ when the second part of the last judgment begins. Thus if
people stiH live when Christ returns, some will be alive while divine
justice judges their cases. Although every person who has ever
existed must sense the seriousness of the judgment, those on earth
during the final days of history must be more solemn and serious
about the life they live.
Those who have died have by their death come to the point of no
return. Nothing they can do wiH change one act of their lives. They
have written "finis" to the drama of their existence, and so it must
stand forever. The present verdict of God has become permanent for
good or for ill. But not so for those of us who are stiH alive. Our verdict
is open-ended as long as probation remains open. But we know that
soon from heaven God will speak these fearful words: "Let the
evildoer stiH do evil, and the filthy stiH be filthy, and the righteous stiH
do right, and the holy stiH be holy" (Revelation 22: 11).
It is not sufficient to be declared righteous now. We must be
righteous until either death or the coming of Christ[More than just
beginning the Christian life, we must persevere in it tiH the end.(
Beyond professing Christ, we must foHow it up by obedience ana
faithfulness. Jesus made this clear when He wamed, " 'Not every one
who says to me, "Lord, Lord," shaH enter the kingdom of heaven,
but he who does the will of my Father who is in heaven. On that day
many will say to me, "Lord, Lord, did we not prophesy in your name,
and cast out demons in your name, and do many mighty works in
your name?" And then will 1 declare to them, "1 never knew you;
depart from me, you evildoers!" , " (Matthew 7:21-23) .
.-.. Dietrich Bonhoeffer in his book The Cost of Discipleship said that
"cheap grace is the preaching of forgiveness without requiring
repentance, baptism without church discipline, . . . grace without
discipleship, grace without the cross, grace without Jesus Christ,
Iiving and incarnate""(p. 36 [hardback]). What the final aspect of the
144 God Meets Man
last judgment-the investigative phase-emphasizes is that "no
value is attached to a mere profession of faith in Christ; only the love
which is shown by works is counted genuine" (E. G. White, The
Great Controversy, p. 487).
No theology or doctrine is meaningful if it is only an abstract truth.
It must relate to life now. The investigative judgment in heaven must
be relevant to current Christian experience. Not something merely
going on up there, it involves what happens here. What it means is
that we must take the Christian life in earnest. There can be no such
thing as a nominal Christian. We deceive ourselves when we think we
are Christians simply because our names are on the church books,
because we were baptized when children, because we go to church
on Easter and Christmas, because we give the church five dollars a
year, or because of many other things we can name.
(Being a Christian means first of all that we have accepted Jesus
Christ as our Saviour]rhrough His power we have given our entire
life over to Him. Every part of our self--our talents, time, money,
intellect, strength-we put under the control of the Lord. As Jesus
said, " 'You shall love the Lord your God with all your heart, and
with all your soul, and with all your mind'" (Matthew 22:37).
CObedience becomes totai1Everything we do or plan to do is done
with reference to the Lor~Jesus Christ. His commands, His life, His
teachings, we seek to fulfill. His spirit, mind, and attitude we wish to
embody. It of course does not mean that we become perfect, but it
does demand that when we fail, we do 110t laugh it off but rue the fact
. that we did so. But even then we know that if we do sin, we have an
advocate with our Father, Jesus Christ.
Christianity today is too nominal. Become a Christian, and then
what does one do? From that point the Christian life becomes too
amorphous. Fearful that a serious call to obedience will lead to
legalism, ministers too often become hazy and ambiguous about
what a Christian should do and be·:~-Bonhoeffer, a Lutheran no less,
warns that "the word of cheap grace has been the ruin of more
Christians than any commandment of worksJ (ibid., p. 46). The
The Final Judgment 145
words of Jesus make clear that He expects everyone to make a
serious attempt to obey His will. "For the Son of man is to come with
his angels in the glory of his Father, and then he will repay every man
for what he has done" (Matthew 16:27).
Matthew 25 portrays it graphically in the para bie of the sheep and
the goats. Those on the right hand do not display a legalistic spirit
when they help the hungry, thirsty, stranger, naked, and
prisoner-"the least ofthese my bJ~thren." They did not even realize
that they had helped the Lord.ÎNevertheless they lived out their
religion-not to eam merits but to"hecome like their Lord{Even Paul,
the great proponent of righteousness by faith and the gn?"ăt opponent
of legalism, underscores the fact that when God reveals His righteous
judgment, "he will render to every man according to his works"
(R~mans 2:6).
We cannot escape the fact that judgment must be according to
what we do, and yet it is not legalism or salvation by works. Let us
consider what it would involve jf it were not by works. Does it mean
God judges us by our skin, our race, our social class, our education,
our looks, our talents, our strength, our membership in the church,
our mere profession of Christ? To ask such questions only points up
the ridiculousness of the idea. God can judge us only by our works,
our lives. They are either good or bad. How can we determine
which? Obviously, not ali "good works" are good. The Pharisee who
gave alms or prayed on the streets to atlract attention did not do good
works. Good works must surpass the righteousness of the Pharisees,
nGt merely fulfilling the letter but also the spirit of God' s law. It is faith,
but "faith working through love" (Galatians 5:6), unrequited love
directed toward an enemy. Judgment based on works does not point
to legalism. Rather, faithful obedience demonstrates that one has the
living faith in Christ by which we are justified. Unless the Christian
fulfills the will of God in a life of faithful obedience, he will stand
condemned.
The will of God involves much more than the observing of the
Ten Commandments. It includes the bearing of the fruit of the Spirit:
146 God Meets Man
"love, joy, peace, patience, kindness, goodness, faithfulness,
gentleness, self-control" (Galatians 5:22, 23). Nevertheless it
summarizes the Oecalogue in the word [ove. We need to emphasize
that it means more than the keeping of the letter of the law. The first
commandment comprehensively demands absolute loyalty above
any other person or thing. And surely the second commandment
involves far more than a physical, literal idol. And 50 on, including the
fourth commandment, which does not mean that we simply cease
from work on the seventh day. This commandment tests our loyalty
to God in an unusual way, since the week is an arbitrary period, and
50 is the seventh day, though tied in with the act of Creation.
Seventh-day Adventists' emphasis on the Sabbath com-
mandment does not result from a legalistic concept of the law, for
legalism has nothing to do with fulfilling the fourth commandment
any more than the first. This emphasis points up the seriousness and
eamestness that a Christian must manifest in his desire to do God' 5
will. Faith must express itself in love here as elsewhere. The arbitrary
nature of the commandment ali the more reveals whether our love is
genuine and directed by God rather than by self-will. The observance
of the Sabbath indeed fits into line with the meaning of the
investigative judgment in stressing the cost of discipleship.
\-The investigative judgment emphasizes the seriousness in which
we must consider every aspect of our life/No part of our life is hidden
from God. "Godjudgesthe secrets ofmen" (Romans2:16). He "will
bring to light the things now hidden in darkness and will disclose the
purposes of the hearts" (1 Corinthians 4:5). We can regard no word,
act, or thought lightly. "1 tell you, on the day of judgment men will
render account for every careless word they utter" (Matthew 12:36).
In a small measure we saw this illustrated in the Watergate trials when
the tcwes became evidence against the defendants.
rSmce being a Christian involves the totallife, we can only expect
tha'f even the smallest thing is not exempt. Every part of our life,
including our thoughts, must come into line with our profession. The
books and magazines we read, the music we listen to, the shows we
The Final Judgment 147
watch, the games we play, the food we eat or drink, the c10thes we
wear, the way we drive, play football, make love, pay bills, and spend
our money-all fali under God' s scrutiny. The investigative judgment
te Ils us that the Christian must be serious about his Christian Iife in its
totality, in every sphere of activity~7'
;Also, the investigative judgmenrshows us that we cannot hope to
cofrceal any sin, no matter how secr~ Though committed in the
darkest night and without any witnesses, such a sin will eventually
surface. It means that we must confess and repent of every sin. We
dare not deceive ourselves in thinking that it will remain hidden, that
it will somehow escape God' s attention(' In God' s sight there are no
secret sins. We must bring them to Iight now, or they will come up
later in great embarrassment."The investigative judgment pulls the
wool from our eyes so that we can see c1early what the only safe path
is--for us to face up to our sins now and by God' s strength to
overcome them.
On the other hand, a wrong conception of the investigative
judgment can produce disastrous results" Because the final verdict
cannot occur until the end of a person's Iife, some have interpreted
this to mean..ţhat the judgment weighs the merits against the demerits
in one' s Iife. Only at the end of one' s Iife can he sum up the good and
the evil that he has done. lf at the end the good outnumbers the evil,
the verdict is salvation-and if the evil outnumbers the good,
condemnation.
Such a conception has its basis entirely upon salvation by works.
It compWely sets the merits of Christ aside. One is left entirely up to
himself.l.This view follows that of Maimonides, a Jewish medieval
teacher who taught that one whose merits exceed his sins is a
righteous man, and one whose sins predominate is unrighteous]
Such teaching fails to consider that Christianity deals with a
relationship to a Person and that our Christian Iife is not a matter of
outweighing the bad with the good but with the complete
reorientation of our way of Iife. The Christian no Ion ger Iives
"according to the f1esh but according to the Spirit" (Romans 8:4).
148 God Meets Man
"He is a new creation" (2 Corinthians 5: 17).
Another result from a wrong conception of the judgment leads to
complete insecurity about our relationship to God.Since the final
verdict is known only at the enfl.....some conclude that they can never
-
be sure of where they stand:i And if one thinks of merits versus
demerits, he can never really know: Even when he comes out in the
black after he makes his own reckoning, he worries that he might not
have taken into consideration every evil deed that he has done!Did
__ O) -
PART 1.
A. Jewlsh Wrtters
Dresner, Samuel H. The Sabbath. New York: Buming Bush Press, 1970.
Frledman, Theodore. "The Sabbath: Anticipation of Redemption." Judaism, VoI. 16 (1967),
pp. 443-452. Reply: D. S. Shapiroin VoI. 17 (1968), p. 225. Rejoinder: in VoI. 17 (1968),
pp. 226, 227.
Grunfeld, 1. The Sabbath: A Guide to Its Understanding and Observance. Jerusalem /New
York: Feldheim Publishers, 1972.
Heschel, Abraham Joshua. The Sabbath. New York: Farrar, Straus, and Young, 1951.
Hirsch, Samuel Raphael. Horeb: A Philosophy of Jewish Laws and Observances. 2 vols.
London: Soncino Press, 1962. VoI. 1, pp. 61-78, 95-109.
SegaI, Samuel M. The Sabbath Book. New York: Behrman's Jewish Book House, 1942.
Tsevat, Matitiahu. "The Basic Meanlng of the Biblical Sabbath." Zeitschrijt fur die
Alttestamentliche Wissenschajt, VoI. 84 (1972), pp. 447-459.
157
158 God Meets Man
B. Protestant Wrtters
Saunders, Herbert E. The Sabbath: Symbol of Creation and Re-Creation. Plainfield, New
Jersey: American Sabbath Tract Society, 1970.
2. Seventh-day Adventlata
Andreasen, M. L. The Sabbath. Washington, D. C.: Review and Herald Publishing Association,
1949.
Andreasen, Nlels-Erik. "Festival and Freedom: A Study of an Old Testament Theme."
Interpretation, VoI. 28 (1974), pp. 281-297.
_ _ "JubUee of Freedom and Equality." Spectrum, VoI. 9, No. 1 (1977), pp. 43-47.
___ "Recent Studies of the Old Testament Sabbath: Some Observations." Zeitschrijt fUr die
Alttestamentliche Wissenschajt, VoI. 86 (1974), pp. 454-469.
Bacchiocchi, Samuele. "A Memorial of Redemption." Spectrum, VoI. 9, No. 1 (1977), pp. 15-
20.
___ Rest for Modem Man: The Sabbath for Today. Nashville: Southem Publishing
Association, 1977.
___ "The Sabbath Rest: Its Meaning for the Christian Today." AdlJent RelJiew and
Sabbath Herald, March 27,1975, pp. 4-6; and Apru 3,1975, pp. 9-11.
Bransan, Roy. "Festival of Fellowship." Spectrum, VoI. 9, No. 1 (1977), pp. 37-42.
Ford, Desmond. "Rest Day-Blest Day-Test Day!" AdlJent RelJiew and Sabbath Herald,
November 13, 1975, pp. 30, 31.
Guy, Fritz. "Holiness in Time: A Preliminary Study of the Sabbath as Spiritual Experience."
Term paper, Andrews University, 1961.
___ "The Meaning of ilie Sabbath." Insight, February 5, 12, 19, 1974.
___ "The Presence of Ultimacy." Spectrum, VoI. 9, No. 1 (1977), pp. 48-54.
Heppenstall, Edward. "The Invitation." These Times, March 1973, p. 4.
Holland, Kenneth J. This Day Is Yours: Exploring the Many-Faceted Wonders of God's
Sabbath Day. NashvUle: Southem Publishing Association, 1969.
Jones, John R. "A Theological Study of the Sabbath In Relation to the New Testament
Understanding of Redemptive History." BD thesis, Andrews Universlty, 1%5.
Kubo, Sakae. "The Experience of Uberatlon." Spectrum, VoI. 9, No. 1 (1977), pp. 9-14.
Larson, David. "Celebrating the Sabbath in the Secular Seventles." Insight, March 23, 1971,
pp.4-8.
_ _ "Does ilie Sequoia Have Rights?" Insight, July 11, 1972, pp. 25, 26.
Mathews, Bob. "Entering Into God's Rest." AdlJent RelJiew and Sabbath Herald, September
4, 1975, pp. 4, 5; September 11, 1975, pp. 6, 7; September 18, 1975, pp. 10, 11;
September 25, 1975, pp. 7,8.
Maxwell, A. Graham. "The Sabbath and My Freedom." Signs ofthe Times, June 1971, pp.
18-21.
Dlsen, V. Norskov. "Theologica1 Aspects of the Seventh-day Sabbath." Spectrum, VoI. 4
(summer 1972), pp. 5-18.
Rosado, Caleb. "God's Solution to Man's Problems." These Times, March 1973, pp. 7-11.
Bibliography 159
Scriven, Charles. "Beyond Arithmetic: A Look at the Meaning of the Sabbath." Insight,
September 7, 1971, pp. 14-18.
___ "Day of Gladness," "What ilie Sabbath Asks You to Be," and "Things Will Turn Out
AII Right." Liberty, January-February, March-April, and May-June, 1977.
___ "Forgotten HoUday: Why We Should Buck the EstabUshment to Get It Back." Insight,
May 9, 1972, p. 5.
___ "The Sabbath: Day of Rest and Worship." The Demons Have Had It. Nashville:
Southern PubUshing Association, 1976, pp. 101-11I.
Shuler, John L. "The Sabbath-a Sign of Righteousness by Faith." Advent Review and
Sabbath Herald, August 5, 1971, p. 4.
Wheeler, Gerald. "The Day God Comes Visiting." Advent Review and Sabbath Herald,
December 5, 1974.
White, EUen G. The Desire of Ages. Mountain View, California: Pacific Press, 1898.
___ Testimoniesforthe Church, VoI. 6, Mountain View, CaUfornia: Pacific Press, 1948.
Winslow, Gerald. "Moment of Eternity." Spectrum, VoI. 9,"No. 1 (1977), pp. 55-60.
3. Other Prote8tant8
Barth, Karl. Church Dogmatics, VoI. III. Eds. G. W. Bromiley and T. F. Torrance. Edinburgh:
T. & T. Clark, 1958, 196I.
Brown, James. "The Doctrine of the Sabbath in Karl Barth's Church Dogmatics." Scottish
Joumal of Theology, VoI. 20 (1967), pp. 1-24.
___ "Karl Barth' s Doctrine of the Sabbath." Scottish Joumal of Theology, VoI. 19 (1966),
pp. 409433.
Jewett, Paul K. The Lord's Day: A Theological Guide to the Christian Day of Worship. Grand
Rapids, Michigan: WilUam B. Eerdmans PubUshing Company, 197I.
Kelman, John. The Sabbath of the Scripture. Edinburgh: Andrew ElUot, 1869.
Leitch, James W. "Lord AIso of the Sabbath." Scottish Joumal of Theology, VoI. 19
(December 1966), pp. 426433.
Mathys, FeUx. "Sabbatruhe und Sabbatfest: Oberlegungen zur Entwicklung und Bedeutung
des Sabbals im A1ten Testament." Theologische Zeitschrijt, VoI. 28 (1972), pp. 241-262.
Meserve, Harry C. "The Creative Pause." Joumal of Religion and Health, VoI. 3 (October
1963), pp. 3-6.
Rad, Gerhard von. ''There Remains Still a Rest for the People of God: An Investigation of a Bib-
Ucal Conception." The Problem of the Hexateuch. New York: McGraw-Hill, 1966.
Richardson, Herbert W. Toward an American Theology. New York: Harper and Row, 1967.
See review in Andrews University Seminary Studies, VoI. 7 (1969), pp. 1-16, by Roy
Branson, Fritz Guy, and Earle Hilgert.
Rordorf, Willy. Sunday: The History of the Day of Rest and Worshlp in the Earliest Centuries of
the Christian Church. Philadelphia: Westminster Press, 1968.
Unger, Merrill F. "Slgnlficance ofthe Sabbath." Blbliotheca Sacra 123 (Winter 1966), pp. 53-
59.
Wolff, Hans WaIter. "Day of Rest in the Old Testament." Lexlngton Theological Quarterly,
VoI. 7 (July 1972), pp. 65-76.
160 God Meets Ma!l
PART II.
THE MEANING .F
THE SEC0N. A.VENT
"
A. Seventh-day Adventlst Wrlters
Branson, Roy. "Adventlsts Between the Tirnes: The Shift in the Church's Eschatology."
Spectrum, VoI. 8, No. 1 (1976), pp. 15-26.
Butler, Jonathan. "Are You Afraid ofthe Second Cornlng?" These Times, July 1975, pp. 26-
29. .
_ _ "When Prophecy Fails: The Valldity of ApocaIyptlclsrn." Spectrum, VoI. 8, No. 1
(1976), pp. 7-14.
Cottrell, Rayrnond F. "The Eschaton: A Seventh-day Adventlst Perspective of the Second
Cornlng," wlth responses by Paul Mlnear, Eugene H. Maly, and Jack W. Provonsha.
Spectrum, Voi. 5, No. 1 (1973), pp. 742.
Douglass, Herbert E. "Men of Falth-the Showcase of God's Love," in Perfection: The lm-
possible Posslbllity, pp. 13-56. Nashville: Southern Publishing Associatlon, 1975.
_ _ "Why God Walts." These Tlmes, July 1975, pp. 8-11.
Hoit, Russell. "Are You Afrald ofthe Second Corning?" These Tlmes, July 1975, pp. 26-29.
_ _ "Why 'Must' Jesus Corne?" These Tlmes, July 1975, pp. 4, 5.