XXXVII - 12(04)
“Watchman,
what of the night?”
"The hour has come, the
hour is striking and striking at you,
the hour and the end!" Eze. 7:6
(Moffatt)
The Doctrine of the Incarnation
in Adventism 1844 to 1888
Page
2
Manasses
Page
6
Editor's Preface
The Second chapter of the revised
and re-edited manuscript on the history of the doctrine of the Incarnation as
taught in Adventism took up the major share of the space in this issue of
WWΝ. This left little room for some thoughts arising from the life and
experience of King Manasses of
There are some other thoughts for
contemplation. When Manasses returned to
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An interpretive
history of the doctrine of the Incarnation as
taught by the
ΙΙ
From
1844 – 1888
The
After the disappointment on
Because of his emphasis on
prophecy, Miller's doctrinal positions have been given little consideration;
however, in 1822 he prepared a "brief statement of faith" composed of
twenty articles, one of which was left incomplete. His biographer, Sylvester
Bliss, comments that "the last article was thus left incomplete, and the
series of articles was not extended, as it was evidently designed to have been,
so as to give an expression of his faith on subjects not included in the
foregoing" (Memoirs of William
Miller, p. 80). Among the subjects not included in the twenty articles of
faith was the doctrine of the Incarnation. This is not to say that Miller
overlooked major concepts of theology. He did not. He stated his belief in
regard to the Godhead, the substitutionary death of Christ for man, the
operation of the Holy Spirit in the life of the believer, the resurrection, and
the free will of man (ibid., pp.
77-80).
Articles Seven, Eight, and Nine of
Miller's Statement of Faith are most interesting in the light of the Great
Disappointment which engulfed the Movement. In these he declared his belίef in Jesus Christ as "an offering to
God" and the "sacrifice for sin which justice demanded." Then,
in Article Nine, he wrote, "I believe the atonement to be made by the
intercession of Jesus Christ, and the sprinkling of His blood in the holy of
holies, and upon the mercy-seat and people." Yet with this clear
perception between the sacrifice and the ministration of that sacrifice, Miller
failed to comprehend the cleansing as it related to Christ's ministry in the
Most ΗοΙγ Place of the heavenly tabernacle. He did not see
the two apartments and the antitypical services which they prefigured. To him
verily "the door" was shut, and only He who had the "key of
David" would open it at the proper time (Rev. 3:7).
While here in America the Advent
Movement was very pronounced and more definitely organized than in other
countries of the world, nevertheless, during the first decades of the 19th
century, "devout men in different lands were simultaneously quickened to
search the Scriptures οn the subject of the
second advent of Christ" (The
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delivered from the mortality,
corruption, and temptation which it felt in its fleshly tabernacle" (ibid.).
Edward Irving sought to relate the
incarnation of Christ to the experience necessary for man to have victory over
sin. He conceived of Christ's victory in the flesh as the atonement - the
sacrifice at
After the passing of the time in 1844, certain brethren - James White, Joseph Bates, Hiram Edson, Stephen Pierce, and others - who had been involved in the Millerite Movement met together to study the Word of God, and to find answers to the questions that were perplexing them. These week-end gatherings which began in 1848 covered a period of two years and eight months and were known as "Sabbath Conferences" or "1848 Conferences" (Seventh-day Adventist Encyclopedia, Vol. 11, pp. 507-8). Evidently, during this time "all the principal points" of the faith were made clear to the minds of those studying together. Emphasis was given to the understanding of the Scriptures "in regard to Christ, His mission, and His priesthood" (Special Testimonies, Series B, #2, p. 57). What all was involved in the study of Christ and "His mission" is not spelled out.
Evidence indicates that little
study was given to the doctrine of the Incarnation for in articles written,
tracts printed, and books published during the period from 1844 to 1888 the
emphasis was on the Sabbath question, the state of man in death, and the
sanctuary services. However, in a publication by J. H. Waggoner in 1884 on the
atonement is to be found this comment regarding the Incarnation of Christ :
He left that throne of glory and of power and
took upon Him the nature of fallen man. In Him were blended "the
brightness of the Father's glory" and the weakness of the "seed of
Abraham." In Himself He united the Lawgiver to the law-breaker - the
Creator to the creature; for He was made "sin for us, that we might be
made the righteousness of God in Him" (The Atonement in the Light of
Nature and Revelation, p. 161).
Ten years prior to this statement
in Waggoner's book, James White, in an editorial appearing in the first issue
of the Signs of the Times, wrote "a brief statement of what is, and
has been, with great unanimity" believed by the Seventh-day Adventist
Church. The Second Article of the "concise statement of the more prominent
features of our faith" declared:
That there is one Lord Jesus Christ, and Son
of the Eternal Father, the One by whom God created all things, and by whom they
do consist; that He took upon Him the nature of the seed of Abraham for the
redemption of our fallen race; . . . (July 4, 1874).
In 1901, Ellen White would borrow
Waggoner's thought and write:
In Christ were united the divine and the human
– the Creator and the creature. The nature of God, whose law had been
transgressed, and the nature of Adam the transgressor, meet
in Jesus - the Son of God, and the Sοn of man
(Ms. 141, 1901: 7ΒC:926).
Most of the Statements from
1844-1888 in regard to the human nature which Christ assumed at
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early writings of Ellen G.
White. These statements are specific and clearly enunciated. The first
statement appeared in 1858. In describing the time when Jesus made the
announcement of the plan of redemption to the unfallen angels, she writes that
He told them that - -
He would leave all His glory in heaven,
appear on earth as a man, humble Himself as a man, become acquainted in His own
experience with the various temptations with which men would be beset, that He
might know how to succour those who should be tempted (Spiritual Gifts,
Vol 1., p. 24.).
This was difficult for the angels to accept, and they offered themselves as substitutes; but Jesus informed them that the life of an angel could not pay the debt for sin. He, however, assured them that they would have a part to play in the plan for man's redemption. Note carefully the words – what Jesus Himself said would take place:
Jesus also told them that they should have a
part to act, to be with Him, and at different times strengthen Him. That He
should take man's fallen nature,
and His strength would not be even equal with theirs (ibid, p. 25;
emphasis supplied).
In the 1870s as Ellen White began
to write more fully on the life and mission of Jesus Christ, comprehensive
statements on the Incarnation appeared. Except for two articles on the subject
of tithing, all the written material from her pen in the Review for the year
1874 was on the subject of the plan of redemption and the temptations of
Christ. In these articles the following specific statements are to be found
which define the nature of the humanity Christ took upon Himself in becoming
man (all emphases are supplied).
The great work of redemption could be carried
out only by the Redeemer taking the place of fallen Adam....
What love! What amazing condescension! The
King of glory proposed to humble Himself to fallen humanity! He would
place His feet in Adam's steps. He would take man's fallen nature and
engage to cope with the strong foe who (had) triumphed
over Adam (R & H,
The Son of God humbled Himself and took
man's nature after the race had wondered four thousand years from
When Adam was assailed by the tempter in
Christ, in the wilderness of temptation,
stood in Adam's place to bear the test he failed to endure. Ηere
Christ overcame in the sinner's behalf, four thousand years after Adam turned
his back upon the light of his home. Separated from the presence of God, the
human family had been departing every successive generation farther from the
original purity, wisdom, and knowledge which Adam possessed in
In what contrast is the second Adam as
Ηe entered the gloomy wilderness to cope with Satan single-handed. Since
the fall the race had been decreasing in size and physical strength, and
sinking lower in the scale of moral worth, up to the period of Christ's advent
to earth. And in order to elevate fallen man, Christ must reach him where he
was. He took human nature, and bore the infirmities and degeneracy of the
race. He, who knew nο sin, became sin for us. He
humiliated himself to the lowest depths of human woe, that he might be
qualified to reach man, and bring him up from the degradation in which sin had
plunged him (ibid., Jul), 28, 1874).
The humanity of Christ reached to the very
depths of human wretchedness, and, identified itself with the weaknesses and
necessities of fallen man, while His divine nature grasped the Eternal. . Christ's work was to
reconcile man to God through His human nature, and God to man through His
divine nature (ibid.,
Because man fallen could not overcome Satan
with his human strength, Christ came from the royal courts of Heaven to help
him with His human and divine strength combined. Christ knew that Adam in
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out of
During the first part of the year
1875, the articles from the pen of Ellen White continued to present the
temptations of Christ. She commented - "How few can understand the love of
God for the fallen race in that He withheld not His divine Son from taking upon
Him the humiliation of humanity" (ibid.,
The victory gained was designed, not only to
set an example to those who have fallen under the power of appetite, but to
qualify the Redeemer for His special work of reaching to the very depths of
human woe. By experiencing in Himself the strength of Satan's
temptation, and of human sufferings and infirmities, He would know better how
to succour those who should put forth efforts to help themselves (ibid.; emphasis supplied).
In 1878, Ellen White wrote a
letter to a young man setting Christ before him as the "great
Exemplar." She quoted Hebrews 2:17 that "Christ was made like unto
His brethren." Then she commented:
Ηe felt both joy and grief as they feel.
His body was susceptible to weariness, as yours. His mind, like yours, could be
harassed and perplexed. If you have hardships, so did He. Satan could tempt
Him. His enemies could annoy Him. . . . Jesus was sinless and had no dread of
the consequences of sin. With this exception His condition was as yours.
You have not a difficulty that did not press with equal weight upon Him, not a
sorrow that His heart has not experienced. His feelings could be hurt with
neglect, with indifferences of professed friends, as easily as yours. Is your
ρathway thorny? Christ's was so in a tenfold sense. Are you distressed? So
was He. How well fitted was Christ to be an example) (Letter 17, 1878)
About this time, Testimonies for the Church, Vol. 2, was published. In this volume a specific contrast between man's fallen nature and Christ's humanity is made. Ellen G. White wrote:
Our Saviour identifies Himself with our needs
and weaknesses, in that He became a suppliant, a mighty petitioner, seeking
from His Father fresh supplies of strength, to come forth invigorated and
refreshed, braced for duty and trial. He is our example in all things. He is a
brother in our infirmities, but not in possessing like passions. As the
sinless One, His nature recoiled from evil. Ηis humanity made prayer a
necessity and privilege (pp. 201-202; emphasis supplied).
Commenting further on the prayer
life of Jesus, she penned the following:
He prayed for His disciples and for Himself,
thus identifying Himself with our needs, our weaknesses, and our failings,
which are so common with humanity. He was a mighty petitioner, not
possessing the passions of our human fallen natures, but compassed with
like infirmities, tempted in all points even as we are. Jesus endured agony
which required help and support from His Father (ibid., pp. 508-509).
As one reads the last two references, it would appear these statements are at variance with what had been written prior to, and contemporary, with these statements. There is neither conflict nor a contradiction when one understands how Ellen White understood and used the word "passion." The following paragraph illustrates her use and understanding of the word as well as the phrase - "the inclinations of the natural heart." It reads:
No man can be forced to transgress. His own
consent must first be gained; the soul must purpose the sinful act, before
passion can dominate over reason, or iniquity triumph
over conscience. Temptation, however strong, is never an excuse for sin.
... Cast yourself, helpless, unworthy, upon Jesus, and claim His very promise.
The Lord will hear. He knows how strong are the
inclinations of the natural heart, and He will help in every time of
need (op. cit., Vol. 5, p. 177; emphasis supplied).
In our experience, we have
purposed the sinful acts; our passions have dominated over reason; iniquity has
triumphed over conscience. We
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have become possessed with
evil. Not so Christ! He did not choose to sin. Although understanding the strength
of human inclination, the desires of our fallen human nature never dominated
His reason nor ever triumphed over His conscience. He conquered the tendencies
of the humanity He took upon Himself. In Him were no cultivated tendencies to
do evil for He never permitted human passions to dominate His thinking, nor
control His actions.
Another statement defining the nature of the humanity Christ assumed appeared in 1877. In this statement a clear distinction is made between "form" and "nature" as pertaining to fallen man, and what Christ accepted as a part of the plan devised by the Godhead for man's redemption. Christ accepted both the "form" and "nature" of fallen man. It reads:
It was in the order of God that Christ should
take upon Ηimself the form and nature of fallen man, that He might
be made perfect through suffering, and Himself endure the strength of Satan's
fierce temptation, that He might understand how to succour those that should be
tempted (Spirit of Prophecy, Vol. 2, p. 39; emphasis supplied).
Ten years later - 1887 - Ellen
White wrote an article for the Review regarding pride that was leading
to strife for supremacy. She set before the reader Christ's sacrifice as an example
to be emulated. In so doing she stated certain facts that involved the nature
of the humanity Christ assumed. Three points were clearly enunciated:
1) He was God, but the
glories of the form of God He for a little while relinquished.
2) He humbled Himself and
took mortality upon Him. As a member of the human family He was mortal.
3) He brought into His
human nature all the life-giving energies that human beings will need and must
receive.
Then was pictured the abuse,
insult, and reproach which Jesus suffered as a man; and finally His humiliating
death as a condemned criminal. In view of this, a question is asked - "Shall pride be harboured after you
have seen Deity humble Himself, and then debasing Himself, till there was no
lower point to which He could descend? (Review, July 5, 1887).
During the four decades from 1848
to 1888 - those years which have been termed as the formative years of
Adventist doctrine - clear, specific statements were given via the Spirit of
Prophecy in regard to the nature of Christ's humanity. Christ, in becoming man,
took the place of "fallen Adam" after the race had wandered four
thousand years in sin. He accepted "the sins and infirmities" of
humanity "as they existed when He came to earth to help man." By
"experiencing in Himself" human infirmities, He came to know
"how strong are the inclinations of the natural heart." He accepted
not only the "form" but also the "nature" of fallen man,
"reaching to the very depths of human wretchedness" "that He
might be qualified to reach man, and bring him up from the degradation in which
sin had plunged him." In His struggle with sin, He did not permit evil
passion to possess Him; He was its master, its conqueror. His
"nature" - not the human He accepted in union with Himself, but that
which was His - His very Self from all eternity - "recoiled from
evil." He took "mortality upon Him" so that Ηe could yield
His life as a sacrifice for the sins of the world. The victory gained qualified
Him to be not only an Example, but also a Redeemer from sin. Without
controversy, great is the mystery of the sublime condescension.
The most wicked
king to sit upon the Throne of David was Manasses, son of Hezekiah. "He
built altars for all the hosts of heaven in the two courts of the house of the
Lord. He caused his children to pass through fire in the valley of the son of
Hinnon: also he observed times, and used enchantments, and used witchcraft, and
dealt with a familiar spirit.... he did worse than the
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heathen, whom the Lord had destroyed
before the children of
He should never have been born. He
ascended the throne at the age of twelve (II Chron. 33:1). Fifteen years
previously, when Hezekiah was "sick unto death,"
and the Lord sent a message through Isaiah telling him to set his house in
order for he would die. Hezekiah pled with the Lord in prayer that his life be spared, and the Lord added fifteen years to his life
(Isa. 38:1-5). During that extension of life Manasses was born.
When the wickedness of Manasses
exceeded the wickedness of the heathen, who had previously occupied the
The prayer of Manasses,
though recorded in the Apocrypha, echoes the revelation of God as revealed in
the New Testament. He prayed:
O
Lord Almighty, that art in heaven, thou God of our fathers, of Abraham, and
Isaac, and Jacob, and of their righteous seed; who
hast made heaven and earth, with all the array thereof; ... for thou art the
Lord Most High, of great compassion, long suffering and abundant in mercy, and
repentance of bringing evils upon men. Thou, O Lord, according to thy great
goodness hast promised repentance and forgiveness to them that have sinned
against thee: and of thine infinite mercies hast appointed repentance unto
sinners, that they may be saved. Thou therefore, O Lord, that art the God of
the just, hast not appointed repentance to the just, ...
which have not sinned against thee; but thou hast appointed repentance unto me
a sinner: for I have sinned above the number of the sands of the sea. Ο
Lord, my transgressions are multiplied, and I am not worthy to behold and see
the height of heaven for the multitude of mine iniquities. Ι am bowed down
with many iron bands, that I cannot lift up my head by reason of my sins,
neither have I any respite: for I have provoked thy wrath, and done that which
was evil before thee: for I did not thy will, neither kept I thy commandments:
I have set up abominations, and have multiplied detestable things. Now I bow
the knee of mine heart, beseeching thee of grace. I have sinned, and I
acknowledge mine iniquities: but I humbly beseech thee, forgive me, O Lord,
forgive me, and destroy me not with mine iniquities. Be not angry with me
forever; neither condemn me into the lower parts of
the earth. For thou, 0 Lord, art the God of them that repent; and in me thou
wilt show thy goodness: for thou wilt save me, that am unworthy, according to
thy great mercy. And I will praise thee for ever all the days of my life: for
all the host of heaven doth sing thy praise, and thine
is the glory for ever and ever. Amen (Revised Version).
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"The Remnant of Her Seed" Rev.12:17
#2
Shane Rohrich
The pinnacle promise, a unique promise
made by Jesus Himself to the "remnant" of the seed of the woman"
is that they would overcome "even as He overcame” (Rev. 3:21). They will keep the commandments of God, and
the faith of Jesus. The mystery of God will be finished (Rev. 10:7; Col.
1:26-27). Long has the expectation of the creation of God waited for "the
manifestation of the sons of God" that are to be "conformed to the
image of His Son" (Rom.
From the human viewpoint, the
promises of God seem impossible of realization. Can God really perfect from out
of sinners a remnant who will sin no more? Can God take the weakest of the
weak, those bearing the sins of their forefathers, and in them show the power
of God? Can they be subjected to every temptation, and the arsenal of the
dragon, and yet not yield? "They will demonstrate that it is possible to
live without sin - the very demonstration for which the world has been looking
and for which God has been preparing. It will be evident to all that the gospel
really can save to the uttermost." (Μ. L. Andreasen, The Sanctuary Service, p. 302)
The final atonement, the final
mediation of our High Priest, is central in the validation of God's objective.
(Lev. 16:16, 30). "To produce a people that will keep the law is the task
which God has set Himself and which He expects to
accomplish. When the statement is made and the challenge issued by Satan: 'No
one can keep the law. It is impossible. If there be any that can do it or that
have done it, show them to me. Where are they that keep the commandments?' God
will quietly answer, Here, they are. 'Here are they
that keep the commandments of God, and the faith of Jesus.' Rev. 14:12" (ibid.,
pp. 310-311).
Satan challenged Christ at every step
from the Wilderness of Temptation to the Cross. Yet Christ could say, "I
have kept my Father's commandments, and abide in His love" (John
It is
this theology - the third phase of the final atonement - that is highly
contentious in Adventism. See Annotated edition of Questions on Doctrine, pp.
xx-xxi. To Elder Andreasen, "the foundations of Adventism were being
removed," and the "betrayal of Adventist theology for evangelical
recognition" was "nothing less than apostasy" (ibid.). In
his Letters to the Churches, Series A, #6, he stated it more forcefully
"This is more than apostasy. This is giving up Adventism. It is the rape of the whole people"(ρ. 86).