Tag Archives: glen-jackman

Uncategorized

Romans 5: Law, Grace, and the New Covenant

Here is a detailed, verse-by-verse exposition of Romans 5, exegesis on law versus grace and the new covenant, along with related theological insights:

Romans 5:1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.

  • “Therefore” signals the transition from the doctrinal foundation in chapters 1–4 to the practical and experiential blessings of justification. Justification by faith brings peace with God, ending enmity caused by sin. This peace is not earned but received through faith in Christ’s work, highlighting grace over law.

Romans 5:2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.

  • Access to grace means believers stand firm in a state of unmerited favour. This grace is the new covenant reality—no longer under law’s condemnation but empowered by Spirit-enabled grace, providing hope and joy despite tribulation.

Romans 5:3-5 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

  • These verses describe the transformative process of sanctification, where suffering produces perseverance and hope. This process is by grace through the Spirit, not law, evidencing the internal work of the new covenant (God writing His law on hearts).

Romans 5:6-8 For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us.

  • The death of Christ for the ungodly is the ultimate demonstration of grace. This is the expiatory sacrifice that pays the penalty Adam’s disobedience incurred, restoring what Adam robbed from God and man-obedience and life.

Romans 5:9-11 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

  • Justification by Christ’s blood secures salvation from God’s wrath. Through Christ’s atonement, believers are reconciled to God, a key feature of the new covenant where peace and restored relationship replace condemnation.

Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.

  • Adam’s one offence brought sin and death to all humanity. Adam was the representative head who broke God’s law, causing imputation of guilt to all. This sets the stage for Christ as the second Adam who rectifies this.

Romans 5:13-14 …for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

  • Sin existed before the Mosaic law, but the law made sin’s nature clearer and increased its recognition. The law’s role was to multiply sin’s awareness, but it could not save — this is where grace superabounds.

Romans 5:15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.

  • The free gift of grace through Christ far outweighs Adam’s offence.  Christ’s sacrifice is an expiatory offering that restores and superabounds in grace, bringing righteousness and life to many.

Romans 5:16 And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification.

  • Unlike Adam’s sin, which brought condemnation, Christ’s gift brings justification despite many sins. This reveals the superiority of grace over law — where law condemns, grace justifies.

Romans 5:17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

  • Death reigned through Adam’s offence, but believers reign in life through Christ’s abundant grace and righteousness. This righteousness is the divine property of Christ imputed to believers, fulfilling the law’s demands perfectly.

Romans 5:18-19 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.

  • The parallel between Adam and Christ is explicit: Adam’s disobedience brought condemnation; Christ’s obedience brings justification and life. This underscores this as the heart of the new covenant-restoration and righteousness through Christ’s obedience.

Romans 5:20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more…

  • The law increased the awareness and multiplication of sin, but grace superabounded beyond sin’s increase. The law acts like a mirror revealing sin but cannot save, whereas grace delivers and restores through Christ and the Spirit.

Romans 5:21 …so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

  • Sin’s reign leads to death; grace reigns through righteousness to eternal life. This righteousness is Christ’s, imputed and applied by the Spirit under the new covenant, guaranteeing eternal life and victory over sin’s dominion.

Summary of the exegesis on Law vs. Grace and the New Covenant in Romans 5

  • Adam’s sin represents the breaking of God’s law, bringing condemnation and death to all humanity by imputation.

  • Christ as the last Adam provides an expiatory sacrifice that pays the debt Adam owed, not only restoring what was lost but superabounding in grace.

  • The Mosaic law reveals and multiplies sin but cannot save or empower obedience; it acts as a mirror exposing human failure.

  • Grace through Christ is a free gift that justifies many despite their offenses, providing righteousness that meets the law’s demands perfectly.

  • The new covenant internalizes God’s law by writing it on believers’ hearts, enabling obedience by the Spirit rather than external legalism.

  • Believers stand in grace, justified by faith, reconciled to God, and empowered by the Spirit to live righteously, reigning in life rather than death.

  • Where sin multiplied, grace superabounded, showing the overwhelming power of God’s redemptive work in Christ beyond the law’s condemnation.

This exposition aligns with the broader Pauline theology in Romans, the contrast between law and grace, the representative roles of Adam and Christ, and the transformative reality of the new covenant. It underscores that grace does not abolish the law but fulfills and surpasses it by enabling true righteousness and eternal life through Jesus Christ.

Uncategorized

Key Doctrinal Heresies of the SDA Church

As we seek to follow only the wisdom and enlightenment of our Lord, I want to note that we love Seventh-day Adventists, and hereby ponder the Word of Christ by whom Truth alone is known: In John 17:19, Jesus states, “For their sakes I consecrate myself, that they also may be sanctified in truth.”

Seventh-day Adventism (SDA) holds several doctrines that are considered heretical by both Reformed and Orthodox Christian traditions. Truth made known by Christ’s Spirit offers us purification — Sanctification by His Truth – Scripture without compromise. All true doctrine is delineated and cross-referenced only by The Sharper and most Active Word of God. Praise be to Jesus Christ our Lord! Glory alone be to Him as we weigh the Truth.

Doctrinal Heresies of Seventh-day Adventism Rejected by Reformed and Orthodox Christianity

Seventh-day Adventism (SDA) holds several doctrines that are considered heretical by both Reformed and Orthodox Christian traditions. Many of these teachings are rooted in, or were confirmed by, the prophetic claims and writings of Ellen G. White, who is regarded within Adventism as having divinely inspired authority. 1 

Key Doctrinal Heresies

  1. Justification by Faith Plus Works (Denial of Sola Fide)
  • SDA teaches that salvation is not by faith alone but requires obedience to the law, particularly the Ten Commandments, for final justification. This is a hybrid system where one’s works play a role in determining ultimate salvation, which contradicts the Reformation doctrine of justification by faith alone (sola fide). 2 
  • Ellen G. White’s writings, especially in The Great Controversy, reinforce the necessity of perfect obedience and suggest that only those who demonstrate this will be saved. She also falsely stated that we must be able to perfectly obey God, in a sinless condition, able to stand in the Final Judgment without our Mediator 3 — Christ the Lord — who is our High Priest– continually intercedes on our behalf! (Romans 8:34, 27; Hebrews 7:25)
  1. Investigative Judgment
  • SDA uniquely teaches that since 1844, Christ has been conducting an “investigative judgment” in heaven, reviewing the lives of believers to determine their worthiness for salvation. This doctrine is absent from historic Christianity and is rejected as unbiblical by both Reformed and Orthodox traditions. 4 
  • Ellen G. White was instrumental in confirming and promoting this doctrine through her visions, which were used to settle doctrinal disputes among early Adventists. 5 
  1. The Nature and Person of Christ
  • Adventist theology has historically taught that Jesus is Michael the Archangel, a created being exalted to equality with God, and that Christ took on a fallen, sinful human nature and could have sinned (peccability). These views deviate from orthodox Christology, which affirms the eternal deity and impeccability of Christ. 6 
  • Ellen G. White’s writings have contributed to these views, especially the identification of Jesus with Michael the Archangel. 7 
  1. The Trinity
  • While contemporary SDA statements use the term “Trinity,” their understanding often diverges from the orthodox doctrine. Adventist teaching sometimes presents the Father, Son, and Holy Spirit as three separate beings united in purpose rather than being one in essence, which is closer to Tritheism or Monarchianism than orthodox Trinitarianism. 8 
  • The Adventist view of the Holy Spirit as a conscious person developed only decades after the movement’s founding, partly under the influence of Ellen G. White. 9 
  1. Soul Sleep and Conditional Immortality
  • SDA teaches “soul sleep” (the dead are unconscious until the resurrection) and “conditional immortality” (the wicked are annihilated rather than eternally punished). Both views are rejected by Reformed and Orthodox Christianity, which affirm the conscious existence of the soul after death and the eternal punishment of the wicked. 10  
  1. Satan as the Scapegoat
  • Adventism teaches that Satan, not Christ, will ultimately bear the sins of the redeemed as the “scapegoat” (Azazel) in the final judgment. This contradicts the biblical teaching that Christ alone bore our sins. 11  
  1. Sabbath Observance as a Test of Salvation
  • SDA elevates Saturday Sabbath observance to a test of faith and a sign of the true church, implying that Sunday worship is a mark of apostasy. This is contrary to the New Testament teaching that regards Sabbath observance as a matter of Christian liberty. 12 

The Influence of Ellen G. White

Ellen G. White was the principal founder and prophetic authority of the Seventh-day Adventist movement. Her visions and writings were considered the final arbiter in doctrinal disputes and were used to confirm or correct the movement’s teachings when consensus could not be reached. And from this perspective, Ellen G. White, though long-deceased, has stood in the way of SDA reform through her perpetuating delusional influence; moreover her insistence that her views were advancing Scriptual understanding, like no other denomination was privy to. 13 Her book, The Great Controversy, is central to Adventist theology, shaping its unique doctrines, such as the investigative judgment, perfectionism, and the cosmic conflict between Christ and Satan. 14 

White’s influence is evident in the following ways:

  • She provided prophetic validation for doctrines not found in Scripture or historic Christianity, such as the investigative judgment and the role of Satan as scapegoat. 15
  • Her teachings on perfectionism and obedience to the law as necessary for salvation underpin the SDA rejection of justification by faith alone. 16 
  • Her identification of Jesus as Michael the Archangel and her evolving views on the Trinity influenced Adventist Christology and theology of God.17 

Summary Table

Doctrinal Issue SDA Teaching (with Ellen G. White’s Influence) Orthodox/Reformed Position
Justification Faith + works (perfectionism) Faith alone (sola fide)
Investigative Judgment Christ reviews believers since 1844 No such doctrine
Christology Jesus is Michael the Archangel, could have sinned Jesus is eternal God, impeccable
Trinity “Heavenly Trio,” sometimes tritheistic One God in three coequal persons
Soul Sleep/Annihilation Dead are unconscious; wicked are annihilated Conscious afterlife; eternal hell
Satan as Scapegoat Satan bears sins of the redeemed Christ alone bears our sins
Sabbath Observance Saturday is a test of faith Sabbath observance not salvific

 

Ellen G. White’s prophetic authority was the linchpin for these doctrinal developments, and her influence remains central to Adventist identity and theology. 18 These teachings are why Reformed and Orthodox Christianity reject Seventh-day Adventism as outside the bounds of historic Christian orthodoxy.

1 Answering Adventism

2 Ibid

3 Life Assurance Ministries

4 GotQuestions.org

5 Answering Adventism

6 Ibid

7 GotQuestions.org

8 Answering Adventism

9 Ibid

10  Grace Church (John MacArthur)

11  Ibid

12 GotQuestions.org

3 Answering Adventism

14 Life Assurance Ministries

15 Answering Adventism

16 Life Assurance Ministries

17 Answering Adventism

18 Ibid

Uncategorized

How False Doctrine Influences Groupthink

The real problem with embracing false doctrine is that once it has influenced you, through your association with a group that promotes it, a spiritual paradigm becomes so ingrained that your awareness is always limited.

However much an individual may try to eliminate their unbiblical distortions and dissolve their conflict with the conscience, some element of subjective distortion and blindness must inevitably remain — at least until God cleanses you from it through the power of His Word, applied by the Spirit of the Lord.

Just as demonic influence affects an individual’s spiritual conscience, it also affects the collective conscience that develops in any human group or society. Any group of human beings—even within a church—can establish a single, undifferentiated consciousness through which each member views the world in precisely the same way. How does this work? Brainwashing begins imperceptibly when others have taught one without serious personal biblical study to affirm a biblical consensus. (Acts 17:11)

However, in any group or society that claims to hold to biblical doctrine, it is possible to assert prevailing views, even if the opinions of a minority of group members may conflict with them. Groups of human beings develop a sense of common identity, shared values, and shared assumptions of what they believe to be accurate. In this respect, they can fall prey to a collective spiritual deception and potential heresy.

The more you hear a lie, the more you’re likely to believe it. This is known as the illusory truth effect. A 1977 study discovered that when you hear something often enough, your brain starts to accept it as true, simply because it sounds familiar.

Apostle Paul warned Timothy and Titus to stand against false doctrine in his pastoral letters.

“…stay there in Ephesus so that you may command certain men not to teach false doctrines any longer nor devote themselves to myths and endless genealogies.  These promote controversies rather than God’s work, which is by faith.  The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith.  Some have wandered away from these and turned to meaningless talk.  They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.” (1 Tim. 1:3-7)

“Some have rejected these [faith and good conscience] and so have shipwrecked their faith. Among them are Hymanaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme” (1 Tim. 1:19b-20).

Deacons “must keep hold of the deep truths of the faith with a clear conscience” (1 Tim. 3:9).

“The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron” (1 Tim. 4:1-2).

“Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. Watch your life and doctrine closely.  Persevere in them, because if you do, you will save both yourself and your hearers” (1 Tim. 4:15-16).

“If anyone teaches false doctrines and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, he is conceited and understands nothing.  He has an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain” (1 Tim. 6:3-5).

“Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Tim. 6:10b).

“What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus.  Guard the good deposit that was entrusted to you–guard it with the help of the Holy Spirit who lives in us” (2 Tim. 1:13-14).

“Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth. Avoid godless chatter, because those who indulge in it will become more and more ungodly. Their teaching will spread like gangrene.  Among them are Hymenaeus and Philetus, who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some” (2 Tim. 2:16-18).

“Don’t have anything to do with foolish and stupid arguments, because you know they produce quarrels. And the Lord’s servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will” (2 Tim. 2:23-26).

“They are the kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to acknowledge the truth. Just as Jannes and Jambres oppose the truth–men of depraved minds, who, as far as the faith is concerned, are rejected” (2 Tim. 3:1-8).

“In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go from bad to worse, deceiving and being deceived. But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it…” (2 Tim. 3:12-14).

“Preach the word; be prepared in season and out of season; correct, rebuke and encourage–with great patience and careful instruction.  For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths. But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry” (2 Tim. 4:2-5).

Elders “must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it. For there are many rebellious people, mere talkers and deceivers, especially those of the circumcision group. They must be silenced, because they are ruining whole households by teaching things they ought not to teach–and that for the sake of dishonest gain” (Titus 1:11).

“Rebuke them sharply, so that they may be sound in the faith and will pay no attention to Jewish myths or to the commands of those who reject the truth” (Titus 1:13-14).

“You must teach what is in accord with sound doctrine” (Titus 2:1a).

Example of the integration of false doctrine

Transcript of Phil Johnson’s YouTube on Ellen G. White’s Hypocrisies

 

Uncategorized

Romans 6: Finding Freedom from Sin

Romans 6 addresses the believer’s freedom from sin’s dominion through union with Christ, contrasting life under the Law with life under grace. The New Covenant offers every believer the power of grace in Christ’s work on the cross. It liberates believers from sin’s dominion and empowers holiness. Grace effectively breaks sin’s power.

The gift of amazing grace is central to Romans 6 through 7. It is especially important to remember that Jesus’ death revealed God the Father’s love for us. Central to this love is the power of the Holy Spirit, which brings us to and regenerates our will to gratefully and trustingly abandon our lives unto God’s grace. Believers must fully surrender to the Holy Spirit’s ongoing direction, rejecting legalistic efforts to overcome sin through the Law.

The Law’s purpose is to reveal sin’s power (Romans 7:7–13), but it cannot liberate from sin’s dominion. True freedom comes through identification with Christ’s death and resurrection, which render believers “dead to sin” and “alive to God” (Romans 6:11). Believers must fully surrender to the Holy Spirit’s direction and enter an abiding relationship with Christ. This union with Christ enables a transformative reliance on grace rather than self-effort, avoiding the fatal “error” of legalism.

The New Covenant vs. The Old Covenant

The superiority of the new covenant over the old, contrasting their outcomes:

Life vs. Death: The old covenant (Law) is a “ministry of death” (2 Corinthians 3:7), condemning sinners, while the new covenant imparts spiritual life through the Spirit, emphasizing its superiority over the old (Romans 6:4, 6:13).

Righteousness vs. Condemnation: The Law exposes sin but cannot produce righteousness; grace empowers believers to live righteously (Romans 6:14–18).

Slavery to God vs. Sin: Under grace, believers are liberated from sin’s mastery and become “slaves to righteousness” (Romans 6:18–22). Sanctification unto holiness is entirely the effect of Justification by faith in Christ, not its cause. “Because of the weakness of your human nature, I am using the illustration of slavery to help you understand all this. Previously, you let yourselves be slaves to impurity and lawlessness, which led ever deeper into sin. Now you must give yourselves to be slaves to righteous living so that you will become holy.” (Romans 6:19 NLT)

Salvation rejoices with moral law: Christians are not released by grace from the obligation of observing the moral law. Salvation results in a “miracle of transformation” and inevitably produces practical righteousness. Grace is not a license for sin but a motivation for obedience, as allegorized in Paul’s definition of being married to another spouse once the first is dead — meaning consider yourself dead to the law’s jurisdiction over your soul, now that you are in Christ, you are his cherished bride in a new moral order — the new covenant foundation. I like the way that the New Living Translation puts this truth:

Now, dear brothers and sisters—you who are familiar with the law—don’t you know that the law applies only while a person is living? For example, when a woman marries, the law binds her to her husband as long as he is alive. But if he dies, the laws of marriage no longer apply to her. So, while her husband is alive, she would be committing adultery if she married another man. But if her husband dies, she is free from that law and does not commit adultery when she remarries. So, my dear brothers and sisters, this is the point: You died to the power of the law when you died with Christ. And now you are united with the one who was raised from the dead. As a result, we can produce a harvest of good deeds for God. When our old nature controlled us, sinful desires were at work within us, and the law aroused these evil desires that produced a harvest of sinful deeds, resulting in death. But now we have been released from the law, for we died to it and are no longer captive to its power. Now we can serve God, not in the old way of obeying the letter of the law, but in the new way of living in the Spirit. (Romans 7:1-6 NLT)

To carry the allegory further: You are now protected under Christ’s loving watch-care as your Great “I am” Bridegroom.

Key Comparisons

Law’s Role Reveals sin’s power but cannot save. It brings condemnation, contrasting with grace: the forgiveness of sin.
Grace’s Function Enables surrender to the Spirit, leading to a rejection of legalism for Spirit-led living. Where sin abounded, grace “super abounded.” As per Romans 7, Christ provides for the inevitability of practical righteousness and obedience to His Word as a result of true salvation.
Union with Christ Emphasizes experiential death to sin and the unified life in Christ’s Spirit. Romans 6 focuses on the union in Christ’s resurrection power, the objective doctrinal truth and its practical outworking.
Practical Outcome  God’s grace is comprehensive, abundant, and capable of covering even the greatest sins. Replaces old covenant rituals with new life. Grace breaks sin’s power, and true salvation results in a changed life.

The Transformative Power of the Holy Spirit

Decisive Break with Sin: Romans 6:2 notes, “How shall we who died to sin still live in it?” as a declaration that believers have experienced a definitive break with sin through their union with Christ’s death and resurrection. This is not a process but a completed event with ongoing effects. Believers are no longer under sin’s dominion because their “old man” was crucified with Christ (Romans 6:6).1

Freedom from Sin’s Authority: Sin no longer has authority over believers. Using the analogy of emancipation,  compare this freedom to slaves being declared free from their masters. Although believers may still feel the pull of sin due to old habits, they are no longer obligated to obey it because they have been set free through Christ.

Grace Empowers Transformation: Grace does not merely forgive sins, but he also transforms lives (Romans 12:2, 2 Corinthians 3:18. ). God’s grace gives believers both the desire and the ability to live righteously, making it unthinkable for them to continue living in habitual sin as they did before salvation.

Sin’s Incompatibility with New Life: Continuing in sin is incompatible with the new life in Christ (Romans 6:4). We must reject any notion that grace permits ongoing sinful behaviour, emphasizing that genuine conversion results in a changed relationship with sin and a new identity in Christ.

Grace is the motivation for holiness: Rather than seeing grace as a license to sin, it is the very reason believers should not continue in sin. Believers have “died to sin” and “now live in Christ”; therefore, they cannot continue living in it. (Galatians 2:20, 2 Corinthians 5:14–15)

Responsible Co-operative Sanctification: Justification by Faith in Jesus Christ is intended to progressively produce Sanctification by Faith, making these two concepts inseparable. Justification and sanctification are two essential, interconnected aspects of salvation, with justification as the necessary precursor and ongoing foundation for the sanctification process. (1 Peter 1:2, Romans 12:2. Hebrews 12:14, 1 Corinthians 1:30)

Believers cannot conscionably continue in sin because their union with a Holy Spirit-led life in Christ has decisively broken sin’s power over them, and grace enables them to live transformed lives characterized by righteousness rather than habitual sin.

The Holy Spirit confirms righteous living or convicts when we err and commit sin insofar as we have a healthy operative conscience informed ongoingly by the Word of God. (1 Corinthians 10:13)

We mustn’t compromise with false teachers of doctrine: “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared…” (1 Timothy 4:1-2 ESV)

Despising the riches of God’s grace is “the blackest of all sins” (Hebrews 6:6), emphasizing the seriousness of rejecting or misusing God’s gracious offer of salvation and transformation. Grace in Romans 6 is not permission for sin but the powerful means by which believers are freed from sin’s dominion and enabled to live in righteousness.

Relationship between Justification and Sanctification 

Distinct but Inseparable: Justification and sanctification are distinct graces but inseparable in the believer’s experience. Faith is the foundation. Sanctification is by faith alone. Sanctification is not a subjective activity we progress into but an objective declaration we receive by faith. Both justification and sanctification are graces of union with Christ through faith. Sanctification, like justification, is received by faith rather than achieved through works. Faith is not something we do but a gift from God created within us as we hear the promise of Christ.

Sanctification, like justification, is received by faith rather than achieved through works. Sanctification is not a subjective activity we progress into but an objective declaration we receive by faith.  Mixing any legalism with sanctification is a denial of the whole truth. Believers must never hold to any code of law that turns their acts of Christian living into efforts of character instead of fruits of grace. 2

Sanctification is separate from justification, though both are rooted in the believer’s union with Christ. It is progressive in nature—sanctification is an ongoing process throughout the believer’s life, often called “progressive sanctification.” Walking with Christ is a lifelong journey. Sanctification continues until death, when believers receive their glorified bodies and become fully transformed into the likeness of Christ. The process of sanctification is never fully complete before death due to the ongoing presence of sin in the believer’s life. The gradual nature of sanctification is the continuing work of the Holy Spirit in revealing and removing sin in the believer’s life until death. This remains a faith-based process, and while recognizing sanctification as gradual — it is received by faith rather than achieved through works or human effort. Transformation through union with Christ proceeds as that sanctification flows from the believer’s union with Christ, established by faith rather than self-effort or law-keeping.

Dependence on God’s grace conjoins with the believer’s faith rather than on human works or effort.

Order of Salvation: It is essential to maintain the proper order, with justification preceding sanctification. “Never put the cart before the horse,” — justification must come before sanctification. Faith initiates justification. Faith connects us to Christ: Sanctification flows from our union with Christ, which is established by faith. Our faith in Christ is passive as we receive his finished justification. Moreover, that same faith actively embraces the call to holiness that Christ energizes through the ministry of the Holy Spirit.

Justification is Foundational: Justification is the foundation upon which sanctification is built. Sanctification is impossible without first being justified when you are gifted with the Spirit to lead you into all truth.

Grace-Driven Process: Both justification and sanctification are seen as works of God’s grace. Justification is an instantaneous declaration of righteousness, while sanctification is an ongoing process of growth in holiness. Faith opposes works-based sanctification. Guard against turning sanctification into a work—it remains in the realm of faith, just like justification. Reject the notion of sanctification as a partnership between God and man. Insist emphatically that transformative holiness is Christ’s work alone received by faith via His Spirit. Our good works without such preceding faith are dead, with the danger of living yet under the theological bondage error of remaining in the old covenant law.

Faith looks to Christ, not self. Faith in sanctification means resting in the finished work of Christ rather than focusing on our own efforts or progress. This faith-based approach allows believers to “rest in its already finished work” rather than striving to earn or work their way into sanctification. Faith is the essential means by which believers receive and experience sanctification, emphasizing its dependence on Christ’s work rather than human effort. 3

Motivation for Holiness: The assurance of justification provides the psychological and spiritual motivation for sanctification. Knowing one is accepted by God through Christ’s righteousness frees the believer to pursue holiness out of love and gratitude rather than fear or obligation.

Simultaneous Graces: While maintaining their distinctiveness, justification and sanctification co-occur at the moment of salvation, with sanctification continuing as a lifelong process.

Transformative Power: Justification changes one’s legal status before God and initiates a transformative process (sanctification) in the believer’s life.

1 John MacArthur

2 Dr. Donald Grey Barnhouse

3 Ibid

Uncategorized

Three Romans Chapters: 6, 7, and 8

St. Paul’s three chapters in Romans 6–8 emphasize the believer’s union with Christ, the tension between justification and ongoing sanctification, and the transformative power of grace. His analysis integrates forensic justification with the practical reality of spiritual warfare, culminating in the assurance of victory through the Spirit. Below is a verse-by-verse breakdown of his theological framework:

Romans 6: Death to Sin, Life in Christ

This chapter establishes believers’ definitive break with sin through their union with Christ’s death and resurrection. Key elements include:

  • Freedom from sin’s legal dominion: Justification frees believers from sin’s penalty and power. The text “he who has died has been freed from sin” (Rom 6:7) signifies that Christ’s death legally dissolves sin’s claim over the believer, rendering them no longer bound to its consequences.

  • Baptism as a symbolic union: Baptism represents the believer’s identification with Christ’s death (Rom 6:3–4), marking a transfer from Adam’s lineage to Christ’s new creation..

  • Ethical imperative: Freedom from sin is not license for indulgence but a call to “walk in newness of life” (Rom 6:4). Grace empowers obedience, rejecting the notion that justification permits licentiousness (Rom 6:15).

Romans 7: The Struggle with Indwelling Sin

This chapter as a spiritual autobiography of the believer’s tension between their justified status and the lingering presence of sin. Key insights:

  • The law’s role: While the law is holy (Rom 7:12), it exposes humanity’s incapacity to achieve righteousness through works. The “wretched man” (Rom 7:24) embodies the Christian’s struggle against the flesh, even after regeneration.

  • Dual service: Believers serve God’s law with their minds but battle the “law of sin” in their flesh (Rom 7:25). This paradox reflects the “simultaneously righteous and sinful” reality.

  • No condemnation in Christ: The chapter’s despair resolves in the doxology of Romans 7:25a—“Thanks be to God through Jesus Christ!”—pointing ahead to the assurance of Romans 8:17.

Romans 8: Victory Through the Spirit

This chapter is the climactic resolution of the preceding struggles, centered on the Spirit’s work:

  • No condemnation: The declaration “there is now no condemnation” (Romans 8:1) reaffirms justification’s security, grounding believers in Christ’s finished work rather than their fluctuating spiritual performance.

  • Spirit-led transformation: The Spirit empowers believers to fulfill the law’s righteous requirements (Romans 8:4), replacing the “mindset of the flesh” with life and peace (Romans 8:6).

  • Eschatological hope: The “groaning” of creation (Rom 8:22–23) and the Spirit’s intercession (Rom 8:26–27) assure believers of their future glorification and eternal security in God’s love (Rom 8:38–39).

Theological Synthesis

  • Justification and sanctification: Forensic justification (legal freedom from sin’s penalty) harmonizes with transformative sanctification (ongoing renewal by the Spirit). The believer’s identity in Christ (Rom 6:11) fuels ethical living.

  • Law and grace: The law’s condemnation (Rom 7:7–12) is answered by grace’s dominion (Rom 6:14), which enables obedience without legalism.

  • Union with Christ: The entire passage hinges on the believer’s incorporation into Christ’s death and resurrection, making sanctification a participation in His victory..

Romans chapters 6 to 8 reflect St. Paul’s broader emphasis on grace-driven reformation, where doctrinal truth fuels personal holiness and societal transformation.

Transformation in Romans 6, 7, and 8

Sanctification in Romans 6–8 centers on the inseparable link between justification and sanctification, the believer’s union with Christ, and the transformative work of the Holy Spirit. The author Paul emphasizes that sanctification is a definitive reality and an ongoing process, rooted in grace rather than human effort. Below is a synthesis of his approach:

1. Sanctification as a Definitive Break with Sin (Romans 6)

Sanctification begins with the believer’s union with Christ’s death and resurrection (Rom 6:3–5). This union severs the power of sin’s dominion:

  • Freedom from slavery to sin: Justification liberates believers from sin’s penalty, while sanctification breaks its ruling power. The declaration “we died to sin” (Rom 6:2) is not merely positional but establishes a new identity, enabling believers to “walk in newness of life” (cf. 2 Corinthians 5:14–15)

  • Ethical imperative: Sanctification is not optional; grace compels holiness. Paul refutes antinomianism by showing that salvation by grace necessitates a life of obedience (Rom 6:15–16). 1

  • Fourfold responsibility: Most commentators stress the believer’s role in sanctification: knowing their union with Christ, reckoning themselves dead to sin, yielding to God, and obeying His Word (Rom 6:11–19).

2. The Tension of Indwelling Sin (Romans 7)

Romans 7 is a portrayal of the Christian’s ongoing struggle with sin, even after justification:

  • The law’s role: The law exposes sin’s persistence in the flesh (Rom 7:7–12), highlighting the inadequacy of human effort. The “wretched man” (Rom 7:24) exemplifies the tension between the redeemed spirit and the lingering sinful nature as noted by D. Martyn Lloyd-Jones’ book “God the Holy Spirit,” published as Second Edition in 2002 with the first Edition in 1997. 2

  • Dependence on grace: Sanctification cannot be achieved through legalistic striving but through reliance on Christ’s finished work. The cry of despair in Rom 7:24 resolves in gratitude for deliverance through Jesus (Rom 7:25a), pointing to the Spirit’s victory in Romans 8. 3

3. Spirit-Empowered Transformation (Romans 8)

Romans 8 resolves the tension by emphasizing the Holy Spirit’s role in sanctification:

  • No condemnation: The believer’s standing in Christ (Rom 8:1) assures that sanctification flows from justification. The Spirit empowers obedience, fulfilling the law’s requirements (Rom 8:4). 4

  • Progressive renewal: The Spirit renews the mind (Rom 8:5–6), replacing a “fleshly mindset” with life and peace. This transformation is both individual and cosmic, as creation awaits final redemption (Rom 8:19–23).

  • Eschatological hope: The Spirit’s intercession (Rom 8:26–27) and God’s sovereign love (Rom 8:38–39) guarantee the believer’s perseverance, ensuring the completion of sanctification in glorification.

Key Themes in Romans Chapters 6-8

  • Union with Christ: Sanctification is grounded in participation in Christ’s death and resurrection, making holiness inseparable from gospel truth. This reveals the importance of studying true biblical doctrine and avoiding heresy.

  • Grace-driven effort: While sanctification requires active obedience, it is sustained by grace, not self-reliance. The imperative (“do not let sin reign”) flows from the indicative (“you are dead to sin”).

  • Integration of justification and sanctification: To separate them is to distort the gospel. Justification declares righteousness; Sanctification manifests it.

    1. When we believe in Christ, we do not give that glory to another, which is due only to God (Ps. 146:3-5). The confidence we place in the Redeemer is not alienated from God. Our justification is through faith in Christ, as Paul shows at great length in Romans. Yet, in the same epistle he sometimes speaks of that faith by which we are justified as if it were placed in God the Father: “If you confess with your mouth the Lord Jesus, and believe in your heart that God has raised him from the dead, you will be saved” (Rom. 10:9; 4:24). To believe in Christ as an exalted Saviour is to believe in God, who raised Him from the dead.
      • One thing is sure: our faith, if genuine, must be in exact accordance with the Word of the truth of the gospel. Hence, in Scripture, it is called obedience to the gospel or the “obedience of faith.”  As our study has indicated, faith in the Gospel of God means the Father calls us to His Son Jesus Christ to receive an inheritance of eternal salvation by the work of the Holy Spirit.
      • This exposition aligns with Reformed emphases on monergism and the Spirit’s transformative power, rejecting legalism and license. Monergerism underscores that sanctification is God’s work from start to finish, accomplished through the Word and Spirit and anchored in the believer’s union with Christ.

The Purpose of the Law in a Christian’s life

The perspective on the role of the Law in the believer’s life, as reflected in Romans 6–8, emphasizes its diagnostic purpose, its limitations in sanctification, and its fulfillment through union with Christ and the Spirit’s empowerment. Pauline theology, given to Paul by the revelation of the risen Jesus, integrates Reformed emphases on the Law’s holiness, its inability to justify or sanctify, and its enduring value in exposing sin and directing believers to grace.

1. The Law’s Diagnostic Role: Exposing Sin (Romans 7:7–12)

Paul’s assertion that the Law is “holy, righteous, and good” (Rom 7:12) reveals sin’s nature and human inability to meet God’s standards. Key points:

  • Mirror of sin: The Law acts as a spiritual mirror, exposing the “utter sinfulness of sin” (cf. Rom 7:7; 3:20). For example, the commandment against coveting (Exod 20:17) unveils the heart’s corruption, showing that sin is not merely external but rooted in desires.

  • Conviction without remedy: While the Law diagnoses sin’s presence, it offers no power to overcome it. It leaves humanity “shut up” under its condemnation until faith in Christ arrives (Gal 3:23–24).

2. The Law’s Limitations: Inability to Sanctify (Romans 7:14–25)

The Law, though good, cannot produce holiness in believers:

  • Stimulates rebellion: The Law’s prohibitions paradoxically incite sinful desires (Rom 7:5, 8), highlighting the flesh’s resistance to divine commands.

  • No power to transform: The Law commands righteousness but provides no enablement. Paul’s cry of despair—“Wretched man that I am!” (Rom 7:24)—illustrates the futility of legalistic striving. This aligns this with the believer’s need to rely on grace, not self-effort, for sanctification. 5

The Law’s Fulfillment: Life in the Spirit (Romans 8:1–4)

Romans 8 resolves the tension by showing how the Spirit fulfills the Law’s righteous requirements:

  • Freedom from condemnation: Justification secures believers’ standing (“no condemnation,” Rom 8:1), liberating them from the Law’s curse.

  • Spirit-empowered obedience: The Spirit enables believers to live out the Law’s moral essence (e.g., love, holiness) through inward renewal (Rom 8:4–6).6 This transcends external compliance, fulfilling the Law’s intent (cf. Matt 5:17).

  • Eschatological hope: The Spirit’s work guarantees final victory over sin, assuring believers of their ultimate conformity to Christ (Rom 8:29–30).

Synthesis: The Law’s Role in the Believer’s Life

Three key principles:

  1. Pedagogical function: The Law serves as a “tutor” (Gal 3:24) to drive sinners to Christ by exposing their need for grace.

  2. Moral guide: While believers are not “under the Law” (Rom 6:14), its moral principles reflect God’s character and inform ethical living. The Spirit empowers obedience, fulfilling the Law’s demands.

  3. Anti-legalism: Sanctification flows from union with Christ, not Law-keeping—the believer’s focus shifts from rule-based striving to Spirit-led transformation.

The Law remains strong in its aim of presenting a “holy” standard (Rom 7:12) but finds its telos in Christ, who liberates believers from their condemnation and empowers them to live in the “newness of the Spirit” (Rom 7:6). Thus, the Law’s role is diagnostic, not prescriptive, in progressive sanctification.

Other studies in Romans:

Romans 6: Finding Freedom from Sin

Romans 7: Defines law versus grace.

Romans 8: Defines law versus New Covenant grace.

1. Antinominalism: the view that Christians are released by grace from the obligation of observing the moral law.

2 D. Martyn Lloyd-Jones’ book “God the Holy Spirit,” published as Second Edition in 2002 with the first Edition in 1997.

3 Bible.org

4 D. Martyn Lloyd-Jones

5 Dr. George Grant

6 Desiring God, Dr. John Piper

Uncategorized

Romans 8: Defines law versus New Covenant grace.

Romans 8 addresses the relationship between the Spirit-led life, the law, and grace, emphasizing that believers are freed from condemnation and empowered to fulfill God’s will through the Holy Spirit. Below is an analysis of key themes and their connection to the law-grace dynamic and the new covenant, which gives the believer the power of the indwelling Spirit to overcome temptation:

Romans 8: The Spirit vs. the Flesh

Paul contrasts life “in the Spirit” with life “in the flesh” (Romans 8:1–8). Those led by the Spirit are no longer under the law’s condemnation (Romans 8:1) because Christ’s sacrifice fulfilled the law’s demands (Romans 8:3–4). The Spirit enables believers to live in obedience to God’s will, revealed in God’s Word—predominantly as expressed in the New Testament, not through legalistic adherence to the law but through a transformed heart. Jesus was instrumental in expanding the Old Covenant law’s viewpoints relating to even our thought life. (Matthew 5:28) 1

Law vs. Grace in Romans 8

The Law’s Purpose: The law reveals sin but cannot provide righteousness (Romans 8:3; cf. Romans 7:5–11). It demands obedience but cannot empower it, leading to frustration (Romans 7:18–24).

Grace Through the Spirit: Believers are freed from the law’s bondage (Romans 7:6) and empowered by the Spirit to fulfill the law’s intent (Romans 8:4). Love becomes the fulfillment of the law (Romans 13:10; Galatians 5:14), as the Spirit produces fruit like love, joy, and peace (Galatians 5:22–23).

No Condemnation: Justification by faith (Romans 3:24–25) removes guilt, and the Spirit’s indwelling ensures believers are no longer slaves to sin (Romans 8:1–2).

The New Covenant in Romans 8

The new covenant, foreshadowed in Jeremiah 31:31–34 and fulfilled in Christ, replaces the old covenant’s external law with an internal transformation:

Internal Transformation: God writes His laws on believers’ hearts (Jeremiah 31:33; Hebrews 8:10), enabling obedience through the Spirit (Romans 8:5–6) and progressive sanctification (Philippians 3:12-14 ). This aligns with Romans 8:4, where the Spirit empowers believers to fulfill the law’s requirements.

Security and Assurance: The new covenant guarantees forgiveness and a permanent relationship with God (Jeremiah 31:34; Romans 8:31–39). Believers are heirs of God, assured of eternal glory despite present suffering (Romans 8:17–18). Romans 8 resolves the tension between law and grace by showing that the Spirit’s work in believers fulfills the law’s intent. This aligns with the broader theme that grace does not negate the law but transforms it into heart-driven obedience. The new covenant’s promises (Jeremiah 31:31–34) are realized in Christ, who fulfills the law and secures believers’ eternal standing.

Key Takeaways

Law vs. Grace: The law exposes sin; grace provides righteousness through Christ and empowers obedience via the Spirit.

New Covenant: Internalizes God’s law through the Spirit, ensuring forgiveness and an eternal relationship with God.

Romans 8: Affirms believers’ freedom from condemnation and their Spirit-enabled ability to live righteously. This framework underscores that the law is not abolished but fulfilled in Christ, and believers participate in this fulfillment through the Spirit’s transformative work.

Caveat Warning to Carnal vs. Spiritual Believers:

Some theologians add a saved/unsaved dichotomy, arguing that Romans 8:5–8 describes two types of believers:

Carnal Christians: Those who complacently live “in the flesh” (Romans 8:5), experiencing spiritual “death” (Romans 8:6) due to unrepentant ongoing sin or lack of Spirit-led obedience, or not adhering to sound doctrine.

Spiritual Christians: Those who walk “in the Spirit” (Romans 8:4), experiencing life and peace through active reliance on the Spirit as they live in obedience.

I believe the above caveat is very important from this perspective—to urge believers to pursue holiness through the Spirit (1 Peter 1:16). I think we need to hearken to this caution, to study the reform position on spiritual regeneration as it can save us from backsliding, and focus on the study of the biblical doctrines (scripture alone defines them) relating to the gospel of Jesus Christ.

While affirming justification (Romans 5–6), we must stress having a union with Christ (Romans 8:1) as the basis for overcoming carnality. Our union is tied to the believer’s positional identity in Christ, urging a renewed commitment to Spirit-led obedience, though, as Paul taught, was progressive sanctification (Philippians 3:12-14 ).

Theological Implications

Practical holiness defines Spirit-filled living, urging believers to pursue transformative obedience rather than resting solely in positional righteousness (of being once justified by believing in Jesus). This aligns with an emphasis on progressive sanctification and the believer’s responsibility to “walk in the Spirit.”  While acknowledging sanctification, specific interpretations often prioritize justification’s irrevocable nature (Romans 8:31–39).

A balanced view corrects complacency by urging believers to actively engage with the Spirit’s work—a theme echoed in the apostles’ writings. This exegesis of Romans 8 diverges from traditional interpretations in its focus on sanctification rather than soteriology (as in the view that Justification in Christ equates positionally to once saved, always saved), particularly in how we frame the contrast between living “in the flesh” and “in the Spirit.”

Here’s a breakdown of the theological Traditional Reform difference:

Traditional Reform Interpretation of Romans 8

Saved vs. Unsaved Contrast: Romans 8:1–8 is often viewed as a contrast between believers (in the Spirit) and unbelievers (unregenerate/unbelievers in the flesh). The Spirit’s indwelling distinguishes the regenerate, freed from condemnation and empowered to obey God’s will.

The law’s inability to save (Romans 8:3) is tied to humanity’s sinful nature, while Christ’s substitutionary atonement and His imputed righteousness fulfill the law’s demands.

Over-emphasis on Justification:

Emphasis is often placed on no condemnation (Romans 8:1) as a result of justification by faith, with the Spirit’s role in sanctification often a secondary process. Justification is the critical first step in believing in Jesus. This is true, but our further sanctification towards holiness means walking in the Spirit and obeying God’s Word — which is sanctification by the Spirit. If we over-emphasize Justification, we may miss the need to obey the Word by the indwelling Spirit of Christ as we abide in Him.

I believe that once we are justified by faith, sanctification by faith continues in lock-step if we obey scripture. If we err, we confess our sin in repentance and continue on our journey in Christ.

1 Dr Donald Barnhouse

Uncategorized

Romans 7: Defines law versus grace.

St. Paul’s great chapter of Romans 7 emphasizes the transition from law to grace and the new covenant’s transformative power. His interpretation centers on the believer’s liberation from the law’s condemnation and the empowerment of the Spirit. Below is a structured analysis of his key points, an exegesis supported by Romans 7:

1. The Law’s Role: Revealing Sin, Not Saving

I want to emphasize that the law in the New Covenant remains holy, righteous and good (Romans 7:12), yet powerless to save. It exposes sin’s depth by provoking rebellion (e.g., coveting) and reveals humanity’s inability to fulfill its demands. For example, Paul’s struggle with coveting (Romans 7:7-11) illustrates how the law diagnoses sin but cannot cure it. The law aims to illuminate sin’s corruption, not provide righteousness.

2. The Marriage Analogy: Death to the Law

Paul’s marriage metaphor (Romans 7:1-6) explains believers’ freedom from the law. Just as death ends a marriage, union with Christ’s death releases believers from the law’s authority. Through Christ’s death, believers are freed from the law’s legalism and “married” to Christ, who empowers them to bear spiritual fruit.

“We were once married to sin, but sin died and when it died, sins authority died with it at the cross of Jesus Christ – with the source of sins power(law) now being dead, we who trust in Christ have been set free to marry asecond time (or to another) to Him Who is the one that God sent to setus free through Jesus Christ!” –

3. Grace vs. Legalism: Serving in the Spirit

Contrast the old way of the written code (law) with the new way of the Spirit (grace). Under the law, sin’s power dominates, leading to death (Romans 7:5-6). In Christ, believers are freed to serve God in the Spirit’s power, not through legalistic effort. This aligns with Paul’s declaration that believers are “not under the law but under grace” (Romans 6:14).

4. The New Covenant’s Victory Over Sin

The new covenant fulfills the law’s purpose. While the law exposed sin’s reign (Romans 7:13-25), Christ’s sacrifice delivers believers from sin’s dominion. The Spirit now enables obedience, replacing the law’s condemnation with grace’s empowerment. This mirrors Paul’s cry of deliverance through Christ (Romans 7:24-25).

5. The Believer’s Ongoing Struggle

Paul acknowledges the tension between flesh and Spirit (Romans 7:14-25). Even under grace, believers experience an internal conflict between sinful desires and God’s will. However, this struggle is not a defeat but a reminder of dependence on Christ’s grace for victory. The law’s role here is diagnostic, while grace provides the cure and a path to empower obedience and sanctification.

Conclusion: Romans 7 is not a prescription for legalism but a testament to grace. The law’s inability to save highlights the necessity of Christ’s work, while the new covenant’s Spirit-empowered life fulfills God’s redemptive plan. Next is Romans 8, click here to read.

Key Contrasts: Law vs. Grace

Aspect Law Grace
Reveals sin, condemns (Romans 7:7-11) Saves, empowers (Romans 7:6, 25)
Human effort (Romans 7:18) Holy Spirit (Romans 7:6, 8:4)
Death (Romans 7:10) Life, fruitfulness (Romans 7:6, 8:2)
Uncategorized

All the Promises in the New Testament

Promises in Matthew

Salvation from sin (Matthew 1:21)

Spirit baptism (Matthew 3:11; Mark 1:8; Luke 3:16; Luke 24:49; John 1:33; John 7:37-39; Acts 1:5,8; Acts 2:17-21,38-39; Acts 11:16; Galatians 3:14)

Life by the Word (Matthew 4:4; Luke 4:4)

Protection by angels (Matthew 4:6; Luke 4:10-11; Hebrews 1:14)

Soul-winning power (Matthew 4:19; Mark 1:17)

Kingdom of heaven (Matthew 5:3,10; Matthew 7:21; Matthew 8:11; Matthew 19:14; Matthew 25:34; Mark 10:14; Luke 6:20; Luke 12:32; Luke 13:29; Luke 18:16; James 2:5)

Comfort (Matthew 5:4; Luke 6:21; II Corinthians 1:4,7; II Corinthians 7:6)

Earth as an inheritance (Matthew 5:5)

Filling of righteousness (Matthew 5:6)

Mercy (Matthew 5:7; Luke 1:50; James 5:11)

A visible God (Matthew 5:8; Revelation 22:4)

Sonship (Matthew 5:9,45; Luke 6:35; John 1:12; Romans 8:14,16; Galatians 3:7-9,26; Hebrews 3:6; I John 3:2,10)

Blessing for persecution (Matthew 5:11)

Great rewards (Matthew 5:12; Matthew 6:4,6,18; Matthew 10:42; Mark 9:41; Luke 6:23,35; Luke 14:14; John 4:36; I Corinthians 3:8-15; I Corinthians 15:58; Ephesians 6:8; Colossians 3:24; Hebrews 10:35; James 1:25)

Greatness (Matthew 5:19; Matthew 18:4; Luke 9:48)

Forgiveness of sins (Matthew 6:14; Matthew 12:31; Matthew 18:35; Mark 11:25-26; Luke 5:24; Acts 10:43; Acts 13:38-39; Acts 26:18; Romans 3:25; Romans 4:7-8; Ephesians 1:7; Colossians 1:14; I John 1:9; I John 2:12)

Necessities of life (Matthew 6:30,33; Luke 11:9-13; 12:31)

Answers to all prayers (Matthew 7:7-11; Matthew 17:20; Matthew 18:19; Matthew 21:21-22; Mark 9:23; Mark 11:22-24; Luke 11:1-13; Luke 18:1-8; John 14:12-14; John 15:7,16; John 16:23-26; Romans 8:32; Hebrews 11:6; James 1:6; I Peter 3:12; I John 3:20-22; I John 5:14-15)

All good things (Matthew 7:11)

Punishment in hell for rebels (Matthew 7:22-23; Matthew 8:11-12; Matthew 13:41-42,49-50; Matthew 25:41,46; Mark 9:42-48; Luke 3:17; Luke 12:46; I Corinthians 3:17; I Corinthians 6:9-10; James 2:13; II Peter 2:12-13; Revelation 14:9-11; Revelation 20:10-15; Revelation 21:8; Revelation 22:15; cp. Isaiah 66:22-24)

Physical healing (Matthew 8:17; Matthew 9:29; Matthew 13:15; Matthew 17:20; Matthew 21:21-22; Mark 9:23; Mark 11:22-24; Mark 16:15-20; Luke 4:18; John 14:12; Acts 28:27; Romans 8:11; James 5:14-16; I Peter 2:24)

Answers to prayer according to faith (Matthew 9:29; Hebrews 11:6; James 1:5-8)

Degrees of punishment in hell (Matthew 10:15; Matthew 11:22,24; Matthew 12:41-42; Matthew 23:14)

Inspiration (Matthew 10:19; Luke 12:12)

Final salvation at the end of a life of sowing to the Spirit (Matthew 10:22; Matthew 24:13; Mark 13:13; Romans 6:16-23; Romans 8:23-25; Galatians 6:7-8; I Peter 1:5,9,13)

Second coming of Christ (Matthew 10:23; Matthew 16:27; Matthew 23:39; Matthew 24:27-31; Matthew 25:31-46; Matthew 26:54; Mark 13:24-27; Mark 14:62; Luke 21:27-28; Acts 1:11; Acts 3:20-21; Romans 11:26; II Thessalonians 1:7-10; II Thessalonians 2:8-12; Titus 2:13; Hebrews 9:28; Hebrews 10:37)

Exposure of all secrets (Matthew 10:26; Mark 4:22; Luke 12:3; Romans 2:12-16)

Providence of God (Matthew 10:29-31; Luke 12:6,24,28; Romans 8:28-30; I Peter 5:7)

Divine recognition (Matthew 10:32; Luke 12:8; Revelation 2:5)

Divine denial (Matthew 10:33; Mark 8:38; Luke 9:26; Luke 12:9)

Life or death (Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 9:24; John 12:25)

Prophet’s reward (Matthew 10:41)

Righteous man’s reward (Matthew 10:41)

Soul rest (Matthew 11:28-30; Hebrews 4:9)

Only one unpardonable sin (Matthew 12:32; Mark 3:29; Luke 12:10)

Judgment of minutest details (Matthew 12:36-37; Matthew 15:13; Mark 9:49; Romans 2:16)

Increased or decreased blessings (Matthew 13:12; Matthew 25:29; Mark 4:24-25; Luke 8:18; Luke 19:26)

Conversion upon obedience (Matthew 13:15; Acts 3:19; James 5:19-20)

Exaltation of righteous (Matthew 13:43)

Separation of good and bad (Matthew 13:41-43,49-50)

Building of a church (Matthew 16:18)

A victorious church (Matthew 16:18)

Power to bind and loose (Matthew 16:19; Matthew 18:18; John 14:12; John 20:23)

Rewards according to works (Matthew 16:27; I Corinthians 3:11-15; II Corinthians 5:10)

Unlimited power (Matthew 17:20; Matthew 18:18; Mark 9:23; Mark 11:22-24; Mark 16:15-20; Luke 10:19; Luke 17:6; Luke 24:49; John 14:12; Acts 1:8)

Reception of Christ (Matthew 18:5; Luke 9:48)

Salvation of the lost (Matthew 18:11; Luke 5:32; John 5:25; John 10:9; Revelation 22:17)

Divine presence now (Matthew 18:20; Matthew 20:23) and hereafter (Revelation 7:15; Revelation 21:3-7)

Material blessings (Matthew 19:29; Mark 10:30; Luke 18:30; Matthew 21:21-22)

Eternal life (Matthew 19:29; Mark 10:30; Luke 18:29-30; John 3:15-16,36; John 4:14; John 5:24; John 6:27, note: John 6:47,50,58; John 8:51; John 10:27-29; John 20:31; Romans 2:7; Romans 6:22-23; Titus 1:2; I John 2:25; I John 5:11-12)

Exaltation through humility (Matthew 19:30; Matthew 20:16; Matthew 23:12; Mark 10:31; Luke 13:30; Luke 14:11; Luke 18:14; James 4:10; I Peter 5:6)

A ransom (Matthew 20:28; Mark 10:45; I Timothy 2:6)

No marriages among resurrected people (Matthew 22:30; Mark 12:25; Luke 20:35)

God’s Word unchangeable (Matthew 24:35; Mark 13:31; Luke 21:33; I Peter 1:25)

Rulership for saints (Matthew 25:21,23; I Corinthians 6:2-3; II Timothy 2:12; Revelation 5:10)

Atonement (Matthew 26:28; Luke 22:19-20; John 1:29; Romans 3:25; Romans 5:11; Ephesians 1:7)

Food for the next life (Matthew 26:29; Mark 14:25; Luke 22:16,18,30; Revelation 2:7,17; Revelation 7:11-17; Revelation 19:7-10)

Promises in Mark

Reaping what is sown (Mark 4:24; Luke 6:38; Galatians 6:7-8)

Persecution (Mark 10:30)

Signs of the gospel (Mark 16:15-20)

Promises in Luke

An eternal kingdom to Christ and His saints (Luke 1:32-33; Luke 12:32; Revelation 5:10; Revelation 11:15; Revelation 22:4-5)

Deliverance from enemies (Luke 1:74)

Peace (Luke 1:79; John 14:27; John 16:33)

Joy (Luke 2:10-11; I Peter 4:13-14)

Universal salvation (Luke 3:6; Acts 10:35; Acts 13:26,47; Acts 15:17; Acts 28:28; Romans 1:16; Romans 10:9-13; Galatians 3:22)

Now is the acceptable time (Luke 4:18-19; II Corinthians 6:2)

Preservation (Luke 9:56; Luke 21:18)

Personal responsibility (Luke 12:48)

Immortality of body (Luke 20:36; Romans 2:7; I Corinthians 15:42-54; II Corinthians 5:1-8)

Wisdom (Luke 21:15; James 1:5)

Rapture of all saints (Luke 21:36; John 14:1-3; John 16:16; I Corinthians 15:23,51-58; Ephesians 5:27; Philippians 3:21; Colossians 3:4; I Thessalonians 3:13; I Thessalonians 4:13-17; I Thessalonians 5:9-10,23; II Thessalonians 2:7; James 5:7; I John 3:2)

Promises in John

Freedom from condemnation (John 3:16-18; Romans 8:1; Hebrews 9:13-15)

A state of no hunger or thirst (John 4:14; John 6:35)

The resurrection of all people (John 5:28-29; John 6:40,44,54; John 14:19; Acts 24:15; I Corinthians 6:14; I Corinthians 15:20-58; II Corinthians 4:14; Revelation 20:11-15)

Assurance (John 6:37; Philippians 1:6; II Timothy 1:12; II Timothy 2:11-13; Hebrews 6:1-20; I Peter 1:5,9,13)

An indwelling Christ (John 6:56-57; John 14:23; Romans 8:10; Colossians 1:27)

Knowledge (John 7:17; John 14:20,26; I Corinthians 1:30; II Corinthians 2:12; II Corinthians 12:8-11)

Light of life (John 8:12)

Freedom (John 8:32,36)

Honor (John 12:26; Romans 2:8-10)

Universal dealing (John 12:32)

Mansions (John 14:1-3)

Greater works (John 14:12)

Love of God (John 14:21)

Manifestation of God (John 14:21)

Abiding Presence (John 14:23; John 15:10; Philippians 4:9)

Purging (John 15:2)

Fruitfulness (John 15:5; II Peter 1:8)

The Holy Spirit in a measure (John 16:7-13; Romans 8:14-16) and in all fullness (Luke 11:13; Luke 24:49; John 7:37-39; John 14:12-18,26; John 15:26; Acts 1:8; Acts 2:16-21,38-39; Acts 5:32)

Guidance (John 16:13-15)

Promises in Acts

Justification (Acts 13:38-39; Romans 2:13; Romans 3:24-28; Romans 4:25; Romans 5:1-2; Romans 8:33; Galatians 2:16; Galatians 3:24)

Restoration of Israel (Acts 15:16-17; Romans 11:25-29; Matthew 24:31; Mark 13:27)

Nearness of God (Acts 17:27; Ephesians 2:13; James 4:8)

Edification (Acts 20:32)

An eternal inheritance (Acts 26:18; I Corinthians 2:9; I Peter 1:4; Revelation 21:7)

Deliverance (Acts 26:18; Romans 8:21)

Promises in Romans

Goodness of God (Romans 2:4; Romans 11:22)

Justice (Romans 2:6,12-16; Romans 8:33; I Corinthians 3:11-15; I Corinthians 4:5; I Corinthians 11:31)

Indignation and wrath (Romans 2:8-9)

Glory and honor (Romans 2:10; Romans 8:18)

Impartiality of God (Romans 2:11)

Righteousness (Romans 3:22; Romans 4:5,16,24; Romans 5:19; I Corinthians 1:30)

Salvation by grace through faith, not of works (Romans 3:24-31; Ephesians 2:8-9; II Thessalonians 2:13; Titus 2:11-12)

God for all people (Romans 3:29-30)

Salvation from wrath (Romans 5:9-10)

Victory (Romans 5:17; Romans 8:4,13; Romans 8:37; II Corinthians 2:14; I John 5:4)

Abundant grace (Romans 5:20-21)

Newness of life (Romans 6:5-8)

A spiritual mind (Romans 8:6)

Restoration of creation (Romans 8:21; Ephesians 1:10,12; Revelation 21:3-7; Revelation 22:3)

Divine help (Romans 8:26-27,31,34; Romans 14:4; I Corinthians 10:13)

A short work of God (Romans 9:28)

Salvation of Gentiles (Romans 9:25-26; Romans 11:11-12; Romans 15:21)

Salvation of Israel (Romans 9:27; Romans 11:23-36; Hebrews 8:10-12; Hebrews 10:17)

Boldness (not ashamed of Christ, Romans 9:33; Romans 10:11; I Peter 2:6)

End of law in Christ (Romans 10:4)

Word near all people (Romans 10:8)

Simplicity of salvation (Romans 10:9-10; I Corinthians 15:2; I John 1:9; II Thessalonians 2:13)

Faith (Romans 10:17; I Corinthians 12:9)

Holiness (Romans 11:16; Ephesians 1:4; Ephesians 5:27; Colossians 1:22; cp. Hebrews 12:14)

God unchangeable (Romans 11:29)

God’s vengeance (Romans 12:19)

Blessing or cursing (Romans 13:2-3)

Joy, righteousness, and peace in the Holy Spirit (Romans 14:17)

Coming Messiah to reign (Romans 15:12)

Satan’s defeat (Romans 16:20; cp. Revelation 12:7-12; Revelation 20:1-10)

Promises in I Corinthians

Confirmation (I Corinthians 1:8)

God to be faithful (I Corinthians 1:9; I Corinthians 10:13; I Thessalonians 5:24; II Thessalonians 3:3; Hebrews 10:23; Hebrews 13:5)

Christ to be our wisdom, righteousness, sanctification, and redemption (I Corinthians 1:30)

Unlimited blessings (I Corinthians 3:21-23; Ephesians 1:3)

Judgeship of saints (I Corinthians 6:2-3)

Help when tempted (1 Corinthians 10:13)

9 spiritual gifts (I Corinthians 12:8-11)

Baptism in one body (I Corinthians 12:13)

Eternal love (I Corinthians 13:8)

Perfection (I Corinthians 13:10; I Peter 5:10)

We shall know as known (I Corinthians 13:12; I Corinthians 15:35-54)

Putting down of rebellion on earth (I Corinthians 15:24-28; Ephesians 1:10; Revelation 21-22)

Destruction of death (I Corinthians 15:26)

Promises in II Corinthians

All promises true (II Corinthians 1:20)

Removal of blindness when the heart turns to God (II Corinthians 3:16)

Liberty (II Corinthians 3:17; Galatians 5:13)

Transformation (II Corinthians 3:18)

Constant physical degeneration and spiritual renewal (II Corinthians 4:16-17)

New creation work (II Corinthians 5:17-18; Ephesians 4:24; Hebrews 8:10-12)

Divine fellowship (II Corinthians 6:16; Hebrews 8:10; James 4:8; I John 1:7; Revelation 3:20)

Divine reception (II Corinthians 6:17)

Divine Fatherhood (II Corinthians 6:18; Matthew 7:11; Luke 11:13; Hebrews 12:5-10)

Riches (II Corinthians 8:9)

Bountiful reaping (II Corinthians 9:6)

All sufficiency (II Corinthians 9:8)

Eternal righteousness (II Corinthians 9:9)

Increased righteousness (II Corinthians 9:10)

Enrichment in all things (II Corinthians 9:11)

Spiritual weapons (II Corinthians 10:4-5; Ephesians 6:10-18)

Perfect strength (II Corinthians 12:9)

Life by God’s power (II Corinthians 13:4)

Promises in Galatians

Deliverance from the present evil world (Galatians 1:4)

Abraham’s blessing (Galatians 3:14)

Heirship (Galatians 3:29; Romans 8:17; Titus 3:7)

Adoption as sons (Galatians 4:5-7,31; Ephesians 1:5)

Eternal death for sin (Galatians 5:21)

Promises in Ephesians

Redemption (Ephesians 1:7,14; Colossians 1:14; Titus 2:14; Hebrews 2:9-15; Hebrews 9:11-15)

Restitution of all things (Ephesians 1:10; Acts 3:21; I Corinthians 15:24-28; Revelation 21)

Boldness and access to God (Ephesians 2:18; Ephesians 3:12; Hebrews 4:14-16; Hebrews 10:19-23)

Heavenly citizenship (Ephesians 2:19; Philippians 3:20)

God’s infinite power (Ephesians 3:20)

Sealing (Ephesians 4:30; Ephesians 1:13; John 6:27; Romans 4:11; II Corinthians 1:22)

Sanctification (Ephesians 5:26; Hebrews 10:10)

Long life (Ephesians 6:3)

Promises in Philippians and Timothy

Peace shall keep you (Philippians 4:7)

Needs supplied (Philippians 4:19)

God’s will to save all people (I Timothy 2:4; II Peter 3:9; Revelation 22:17)

Profit in godliness (I Timothy 4:8)

Power, love, and a sound mind (II Timothy 1:7)

Honor and usefulness (II Timothy 2:21)

Crown of righteousness (II Timothy 4:8)

Promises in Hebrews

Angel ministers (Hebrews 1:14)

Help in temptation (Hebrews 2:18)

Partaking of Christ (Hebrews 3:14)

A high priest (Hebrews 4:14-16; Hebrews 6:20)

Uttermost salvation (Hebrews 7:25)

A better covenant (Hebrews 8:8-12; Hebrews 10:16-17)

A new covenant (Hebrews 8:8-12; Hebrews 10:16-17)

Personal representation (Hebrews 9:24)

Eternal substance (Hebrews 10:34)

Holy City (Hebrews 11:10-16; Hebrews 13:14)

A better thing (Hebrews 11:40)

Disciple (Hebrews 12:6,11; Revelation 3:19)

Jesus to be the same (Hebrews 13:8)

Promises in James

God to be the same (James 1:17)

Liberal answers to prayer (James 1:5-6; Hebrews 11:6; Matthew 21:21-22)

Crown of life (James 1:12; Revelation 2:10)

Grace (James 4:6; I Peter 1:13; I Peter 5:5)

Satan to flee when resisted (James 4:7; I Peter 5:8-9)

God to have pity on sufferers (James 5:11)

Promises in I Peter and II Peter

New birth (I Peter 1:23; I John 5:1)

Crown of glory (I Peter 5:4)

All things (II Peter 1:3)

Great promises (II Peter 1:4)

The divine nature (II Peter 1:4)

Escape from the corruption of the world (II Peter 1:4)

Security (II Peter 1:10)

Abundant entrance into the kingdom of God (II Peter 1:11)

New Heaven and New Earth (II Peter 3:13; Revelation 21-22)

Promises in I John and II John

Cleansing from sin (I John 1:7,9)

An advocate with God (I John 2:1-2)

Boldness in judgment (I John 4:17)

Witness of sonship (I John 5:10-11)

Renewed life (I John 5:16; James 5:19-20; Galatians 4:19; Galatians 6:1)

Eternal truth (II John 2)

Both God and Christ (II John 9)

Promises in Revelation

Blessing by reading (Revelation 1:3)

The tree of life (Revelation 2:7; Revelation 22:2)

Escape from hell (Revelation 2:11)

A white stone (Revelation 2:17)

A new name (Revelation 2:17)

Power to rule nations (Revelation 2:26-27; Revelation 3:21; Revelation 5:9-10; Revelation 22:4-5)

The morning star (Revelation 2:28)

White robes (Revelation 3:4-5; Revelation 7:9; Revelation 19:8)

Name retained in the Book of Life (Revelation 3:5; cp. Exodus 32:32; Psalm 69:25-28)

A place in God’s temple (Revelation 3:12)

The name of God (Revelation 3:12)

The name of God’s city (Revelation 3:12)

Christ’s new name (Revelation 3:12)

The descent of the Holy City to Earth (Revelation 3:12; Revelation 21:2,9-10)

Eternal supply (Revelation 7:16)

No more heat (Revelation 7:16)

Divine shepherding (Revelation 7:17)

No more tears (Revelation 7:17; Revelation 21:4)

Defeat of all earthly kingdoms (Revelation 11:15; Revelation 19:11-21; Revelation 20:1-10)

Rest from hard labour (Revelation 14:13)

Works will be manifest (Revelation 14:13)

Kingship and priesthood (Revelation 20:4-6; Revelation 1:5-6; Revelation 5:10; Revelation 22:4-5)

God’s Tabernacle with human beings (Revelation 21:3)

No more death (Revelation 21:4)

No more sorrow (Revelation 21:4)

No more pain (Revelation 21:4)

All things new (Revelation 21:5)

Water of life (Revelation 21:6; Revelation 22:17)

Eternal nations to be saved and multiply forever (Revelation 21:24-27; Revelation 11:15; Revelation 22:4-5)

Eternal healing (Revelation 22:2)

No more curse (Revelation 22:3)

A right to the tree of life (Revelation 22:14)

A right to enter the Holy City (Revelation 22:14; cp. Revelation 21:8; Revelation 22:15)

Plagues of Revelation upon rebels (Revelation 22:18-19)

Names of rebels blotted out of the Book of Life (Revelation 22:19; Revelation 3:5; Exodus 32:32; Psalm 69:25-29)

Rebels lose their right to the Holy City (Revelation 22:19)

Rebels will be denied the blessings of Revelation (Revelation 22:19)

Soon return of Jesus Christ to fulfill all the above promises (Revelation 22:7,12,20; Revelation 3:11)

Uncategorized

The Atonement of Jesus Christ: Biblical Foundations

Here, we will examine one of the Seventh-day Adventists’ primary but the most fundamental and challenged doctrines within and without the SDA establishment: the heretical Investigative Judgment (IJ). This doctrine negatively affects orthodox Christian doctrines: the Atonement, Justification by Faith, Sanctification by Faith, the Ascension, the Intercessory work of Christ our High Priest, the Trinity, and the Eschatological Second Advent.

It has caused many well-educated theologians (one, Desmond Ford,  who held five doctorates) within the SDA church to seek reform of this doctrine, which generally meets with imminent defamation and defrocking.

The leaders of the SDA church defer to their pioneers, one of whom claimed to be a prophetess — the woman Ellen G. White (EGW). Many leaders and members believe she has always and continues to offer a divine complement to Sola Scriptura (scripture alone), to the extent that they have published her entire writings in well-bound volumes: an SDA Commentary and The Clear Word Bible, which include her many untheological visions. Even the retired editor of a pastoral magazine publication referred to EGW as “my guru” on Facebook. This adherence to erroneous biblical proclamation presents a conundrum for the SDA leadership — it could split the church if they admit that she has erred at any point, especially the infamous IJ doctrine.

The number of Ellen G. White books printed by Seventh-day Adventist publishers such as Pacific Press and Review and Herald over the years is not definitively stated. Still, some data provides insight into the scope of her literary impact. EGW has probably published more volumes than all the cultic denominations combined.

  1. Volume of Publications: Ellen G. White authored approximately 100,000 pages of material during her lifetime, including 24 books in circulation at the time of her death, 5,000 periodical articles, and numerous tracts and pamphlets. Posthumous compilations have increased the total number of books in print to more than 130 titles.1  Her writings, such as The Great Controversy and other popular works like Steps to Christ (translated into over 165 languages), have seen tens of millions of copies distributed worldwide. 2

  2. Global Publishing Reach: The Seventh-day Adventist Church operates 62 publishing houses globally, producing literature in over 360 languages. Ellen White’s works have been central to the mission of these institutions. 3 

  3. Revenue Information: While specific financial data tied solely to Ellen White’s books is unavailable, Pacific Press Publishing Association has shown significant profitability. Ellen White’s writings have had a profound impact on Adventist publishing efforts globally, with millions of copies printed and distributed. However, detailed financial earnings attributed to her work are not publicly disclosed.

With this introduction, we declare that the Atonement of Jesus Christ is at the heart of Christian theology. Scripture describes it as conjoining His sacrificial death on the cross and His priestly work in the heavenly sanctuary, as He prepares His church to be with Him for their glorification.

Atonement on the Cross

1 Peter 2:24 emphasizes that Jesus bore humanity’s sins in His body on the cross, fulfilling the Old Testament imagery of a sacrificial lamb (Isaiah 53:12). His death was substitutionary, meaning He died in place of sinners, the innocent for the guilty (Romans 5:6; 1 John 2:2). This act reconciled humanity to God, enabling believers to live for righteousness and experience spiritual healing through salvation.

Leviticus 17:11 highlights the importance of blood in atonement, stating that “the life of a creature is in the blood” and that it is given to make atonement. This foreshadowed Jesus’ ultimate sacrifice, whose blood obtained eternal redemption (Hebrews 9:12).

Atonement in the Most Holy Place

Hebrews 9:11-12 describes Jesus as entering the heavenly Most Holy Place once for all by His precious antitypical blood, securing eternal redemption. This contrasts with the repeated animal sacrifices under the Old Covenant. His priestly work fulfills and surpasses the Day of Atonement rituals outlined in Leviticus 16, where the high priest entered the earthly Most Holy Place to make atonement for the sins of Israel. Jesus’ entry into the heavenly sanctuary signifies a perfect and final act of atonement.

Hebrews 9:23-28 explains that Christ’s sacrifice purifies humanity and the heavenly sanctuary. His death was sufficient to put away sin forever, and He will return not to deal with sin but to bring salvation to those waiting for Him.

Seventh-day Adventists’ Investigative Judgement

The Seventh-day Adventist doctrine of Investigative Judgment teaches that Christ began a second phase of atonement in 1844 when He entered the heavenly Most Holy Place to cleanse the sanctuary. This belief stems from Hiram Edson’s interpretation following the Millerite “Great Disappointment.” According to this view, Jesus’ work in heaven involves examining believers’ lives to determine their eligibility for salvation before His second coming. This completely skews the truth that Jesus Christ is sufficient. Note: William Miller taught that Christ would return on October 22, 1844. He has repented of his folly, whereas Ellen G. White took Hiram Edson’s misinterpretation to the depths of false doctrine.

Rejection by Other Christian Traditions

Orthodox, Reformed, and Evangelical theologians reject this Investigative Judgment doctrine for several reasons:

  1. Biblical Finality of Christ’s Sacrifice:

    • Hebrews 9:12 explicitly states that Jesus entered the Most Holy Place “once for all” by His blood, obtaining eternal redemption. The idea of an ongoing investigative phase undermines the sufficiency and finality of Christ’s atonement as taught in scripture.

  2. Misinterpretation of Prophecy:

    • Other traditions consider Adventist reliance on Daniel 8:14 (“cleansing of the sanctuary”) a misapplication. Reformed theology interprets this passage as referring to historical events involving Antiochus Epiphanes rather than a heavenly judgment beginning in 1844.

  3. Lack of Scriptural Support:

    • Orthodox and Evangelical traditions argue that there is no biblical evidence for a two-phase atonement process or an investigative judgment occurring in heaven. Instead, scripture consistently portrays Christ’s atoning work as completed on the cross (John 19:30) and applied through faith.

  4. Theological Concerns:

    • The Investigative Judgment introduces uncertainty about salvation, which conflicts with doctrines emphasizing assurance through faith alone (Ephesians 2:8-9). Reformed theology particularly stresses justification by faith as a completed act rather than contingent on future investigative judgment.

Comparison Table

Aspect Biblical Atonement Investigative Judgment (SDA)
Finality Christ’s sacrifice was “once for all” (Hebrews 9:12) Ongoing investigative process since 1844
Scriptural Basis Rooted in Hebrews, Leviticus, and New Testament Based on an interpretation of Daniel 8:14
Salvation Assurance Assurance through faith alone (Ephesians 2:8-9) Conditional upon judgment outcomes
Historical Development Consistent with early church teachings Developed post-Millerite “Great Disappointment”

 

In summary, while Seventh-day Adventists view Christ’s work in heaven as an investigative phase tied to eschatology, other Christian traditions reject this notion based on scriptural teachings about the sufficiency and finality of Christ’s atonement on the cross and His priestly intercession in heaven.

Recommended

 How False Doctrine Can Influence Groupthink

About Ellen G White

 

1 White Estate

2 ibid

3 Ministry Magazine

 

Uncategorized

John 17: Christ’s High Priestly Prayer

John 17, known as Christ’s High Priestly Prayer, reveals Jesus’ unique intercessory role as mediator between God and believers. This prayer emphasizes Reformed themes of particular redemption, effectual sanctification, and eternal security through Christ’s priestly work. Here’s a Reformed analysis of key verses:

  • : Jesus seeks mutual glorification with the Father through the cross, establishing His authority to grant eternal life to the elect (John 17:1-2). This reflects His mediatorial role as “the way, the truth, and the life” (John 14:6).

  • : Eternal life consists in knowing the Triune God (John 17:3), emphasizing relational knowledge rather than mere intellectual assent – a key Reformed distinction between saving faith and nominal belief.

  • : Jesus explicitly prays “for those whom you gave me” (John 17:9), underscoring the Reformed doctrine of definite atonement. His priestly work specifically secures salvation for the elect, not merely making salvation possible for all.

  • : The Father’s keeping power (John 17:11-12) ensures the perseverance of saints. Calvin notes this “keeping” involves both protection from apostasy and progressive sanctification.

  • : Sanctification occurs through “thy truth; thy word is truth” (John 17:17). Reformed theology stresses Scripture as the sole infallible means of holiness, opposing mystical or tradition-based sanctification.

  • : Believers are sanctified not for isolation but for Gospel witness (John 17:18-19). Christ’s self-consecration as the highest sacrifice (John 17:19) mirrors the Day of Atonement rituals, fulfilling the Old Covenant’s shadows.

  • : The prayer for unity “as we are one” (John 17:22) refers to Trinitarian harmony, not institutional uniformity. Reformed ecclesiology locates this unity in our shared confession of Christ and Gospel truth.

  • : Unity serves as apologetic evidence that “the world may believe” (John 17:21), showing the missional focus of Christ’s priestly intercession.

  • : The demand “that they may be with me” (John 17:24) reflects Christ’s authority as High Priest to claim His redeemed. Turretin notes this demonstrates the efficacy of His intercession based on merit, not mere request.

  • : “I made known to them your name” (John 17:26) highlights the Reformed emphasis on God’s self-disclosure through Christ, completed in Scripture.

  1. : As our High Priest, Christ “always lives to make intercession” (Hebrews 7:25), applying His finished work to believers daily.

  2. : The prayer fulfills the Old Testament priesthood, with Christ as the final sacrifice and eternal intercessor (Hebrews 9:24-28).

  3. : Believers find comfort knowing Christ’s prayers – unlike human intercession – “has great power as it is working” (James 5:16) with guaranteed efficacy.

This prayer encapsulates the Reformed emphasis on Monergistic salvation: the Father elects, the Son redeems and intercedes, and the Spirit sanctifies – all working inseparably to secure every believer’s eternal inheritance.