Can any good work of yours aid in obtaining your salvation? Is it true that salvation is "all of grace"?
This article places the emphasis where it belongs, and presents this thoughtful conclusion to Adventist preachers:
"Had we always emphasized this vital necessity for the grace of Christ in our public presentation of the message, the charge of legalism would not have arisen."
Laws that are based on principles or relationship must of necessity be as perpetual as the principles on which they are grounded.
The moral law of the Scriptures is of this nature, and it has therefore been regarded as eternal by theologians throughout the ages. Since the Ten Commandments codify the relations between the creature and the Creator (first table of four) and the relation of the creature to his fellow creatures (the second table) they must continue in force until these relations are abolished. That is why David sang so confidently—"All his precepts are sure.
They are established for ever and ever, They are made [margin] in truth and uprightness" (Ps. 111:7, 8, R.V.).
This is surely why Jesus asserted, " 'It is easier for heaven and earth to come to an end than for one dot or stroke of the Law to lose its force'" (Luke 16:17, N.E.B.).*
On the other hand, a law that is based on circumstances or expediency is temporary and is abrogated when the circumstances change. The prophets clearly saw this distinction between the moral and the ceremonial law. (See Jer. 7:21-24, Amos 5: 21-24, Hosea 8:12-14.) Such laws were "outward ordinances in force until the time of reformation" (Heb. 9:10, N.E.B.).*
In the perfect state every rational being would be obedient to the laws of God. Thus the angels are spoken of as "Ye mighty in strength, that fulfil his word, hearkening unto the voice of his word" (Ps. 103:20, R.V.).
When our first father sinned this ideal relationship was disrupted, and grace became operative on God's part to restore fellowship. Ever since, two wrong attitudes have manifested themselves on the part of sinful humanity. On the one hand are those who are opposed to the law of God. They openly reject the Lord, saying, "We will not have this Man to rule over us." They hate God and love evil; they are called the "workers of iniquity," "who hate the good, and love the evil" (Micah 3:2). On the other hand are the religiously inclined who profess to love God and who endeavor to fit themselves for heaven by punctiliously observing the letter of the law. Such are foreigners to the grace of God, but they are intent on weaving a robe of self-righteousness with which to cover their inner sense of sin. Pride of self is really at the root of their religious philosophy; cloak it as they may, it keeps breaking out. Of such was the Pharisee who "prayed thus: 'I thank thee, 0 God, that I am not like the rest of men, greedy, dishonest, adulterous; or, for that matter, like this tax-gatherer. I fast twice a week; I pay tithes on all that I get' " (Luke 18:11, 12, N.E.B.). * This man felt no need for grace. He was a self-made saint and he worshiped his creator.The grace of God is coexistent with His law. The Biblical definition of grace is terse, "By grace have ye been saved" (Eph. 2:5, R.V.). It is "the grace of God that bringeth salvation . . . to all men" (Titus 2:11). This is another way of saying that "according to his mercy he saved us, through the washing of regeneration" (Titus 3:5, R.V.). "Grace means favor to one who is undeserving, to one who is lost." —The SDA Bible Commentary, Ellen G. White Comments, on Eph. 4:7, p. 1117.
One of our earnest laymen wrote a book recently in which appeared the following, "We are not saved by works alone, but also by grace." This is deadly heresy. It is called "a fatal mistake," or "a fatal deception," by the Lord's messenger. What was wrong with that statement? Let's see:
The apostle reminds us that "the law is an excellent thing, provided we treat it as law" (1 Tim. 1:8, N.E.B.).* We need continually to meditate on Romans 8:3, 4, "What the law could never do, because our lower nature robbed it of all potency, God has done: by sending his own Son in a form like that of our own sinful nature, and as a sacrifice for sin, he has passed judgement against sin within that very nature, so that the commandment of the law may find fulfilment in us, whose conduct, no longer under the control of our lower nature, is directed by the Spirit" (N.E.B.).*
The apostle enumerates in Romans a list of things "the law could not do." It could expose sin but could not atone for sin. It could define righteousness but could not confer it. It could point the way to life but could not give it. All these things the law could not do, because it is law, and "our lower nature robbed it of all potency." Grace, however, can do it, and does it more abundantly. We are not under law as a way of life, but are under grace.
"There are those who profess to serve God, while they rely upon their own efforts to obey His law, to form a right character, and secure salvation. Their hearts are not moved by any deep sense of the lore of Christ, but they seek to perform the duties of the Christian life as that which God requires of them in order to gain heaven. Such religion is worth nothing."—Steps to Christ, p. 44. (Italics supplied.)
The clearest expression is given in the Spirit of Prophecy writings of the utter need for saving grace. "Divine grace is the great element of saving power; without it all human effort is unavailing." Counsels to Parents and Teachers, p. 538. And this thought is added, "What a loss it is to the soul who understands the strong claims of the law, and who yet fails to understand the grace of Christ which doth much more abound."—Selected Messages, book 1, p. 156.
There are many in our ranks who desperately need to accept this gospel truth that heaven is not gained nor a Christian character formed by Sabbathkeeping, tithe paying, or health reform. We cannot work our way into heaven, we cannot buy our way in, we cannot eat our way in. Yet some give the impression that they are doing this very thing. Why is this legalism not only wrong, but also disastrous?"Without the grace of Christ it is impossible to take one step in obedience to the law of God. Then how necessary that the sinner hear of the love and power of his Redeemer and Friend! While the ambassador for Christ should plainly declare the claims of the law, he should make it understood that none can be justified without the atoning sacrifice of Christ."—Ibid., p. 372. (Italics supplied.)
We have felt rightly that the vindication of God's law in these last lawless days has been entrusted to us. But we have not always enhanced the law when we have ignored the clear limitations of the law and the broader claims of grace to change the sinner's heart and reclaim him for God. "We owe everything to grace, free grace, sovereign grace. Grace in the covenant ordained our adoption. Grace in the Saviour effected our redemption, our regeneration, and our adoption to heirship with Christ. Let this grace be revealed to others."—Testimonies, vol. 6, p. 268.
Had we always emphasized this vital necessity for the grace of Christ in our public presentation of the message, the charge of legalism would not have arisen. When the law of God is presented, not from Mount Sinai but from Mount Calvary, legalism goes by the board. As the Lord's messenger so clearly wrote, "Even the moral law fails of its purpose, unless it is understood in its relation to the Saviour."—The Desire of Ages, p. 608.
Many of the petty points that have plagued the church in the past, many of the burdensome hobbies of some so-called reformers, have come from a legalistic concept of the truth. Basic to so many of their claims and theories is the conviction that their "works" are contributing to their salvation. Here is the clear warning of the Spirit of Prophecy writings: "Let no one take the limited, narrow position that any of the works of man can help in the least possible way to liquidate the debt of his transgression. This is a fatal deception. If you would understand it, you must cease haggling over your pet ideas, and with humble hearts survey the atonement.
"This matter is so dimly comprehended that thousands upon thousands claiming to be sons of God are children of the wicked one, because they will depend on their own works. God always demanded good works, the law demands it, but because man placed himself in sin where his good works were valueless, Jesus' righteousness alone can avail. Christ is able to save to the uttermost because He ever liveth to make intercession for us.
"All that man can possibly do toward his own salvation is to accept the invitation, 'Whosoever will, let him take the water of life freely.' No sin can be committed by man for which satisfaction has not been met on Calvary. Thus the cross, in earnest appeals, continually proffers to the sinner a thorough expiation."—The SDA Bible Commentary, Ellen G. White Comments, on Rom. 3:20, 21, p. 1071. (Italics supplied.)
This clear enunciation of the gospel should be fully grasped by the ministers of the new covenant. The preaching of the everlasting gospel is not a cold, argumentative, and logical presentation of the claims of God's law, but a fervent, flaming conviction, based on personal experience, that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16).
Will this mean that the law of God will be relegated to a position of inferiority? By no means. We enhance the law when "we treat it as law, recognizing that it is . . . aimed at . . . all whose behaviour flouts the wholesome teaching which conforms with the gospel" (1 Tim. 1:8-11, N.E.B.).* The law is not minimized but magnified by the true preaching of the gospel of the grace of God. As Bishop Hopkins so rightly taught:
"To preach justification by the law, as a covenant, is legal and makes void the death and merits of Jesus Christ. But to preach obedience to the law as a rule, is evangelical, and it savours as much of a New Testament spirit to urge the commands of the law as to display the promises of the gospel."—Quoted by STEPHEN HIGGINSON Tvxo in Lectures on the Law and the Gospel, p. 57.
Our Lord combined law and grace by displaying that the basic principle under lying the law of God was love, which is grace in action (Matt. 22:37-40). The relation between the coexistent principles of law and grace is grounded in the transforming power of love. This relationship is summed up in this lovely statement from Sister White:
"God's law is fulfilled only as men love Him with heart, mind, soul, and strength, and their neighbor as themselves. It is the manifestation of this love that brings glory to God in the highest, and on earth peace and good will to men. The Lord is glorified when the great end of His law is attained. It is the work of the Holy Spirit from age to age to impart love to human hearts, for love is the living principle of brotherhood. . . .
"Jesus has gone to prepare mansions for those who are preparing themselves, through His love and grace, for the abodes of bliss."—Testimonies, vol. 8, pp. 139, 140.
An old tombstone in the city of Bath, Somerset, has this lovely epitaph that expresses this new covenant relationship:
"I would not work my soul to save,
For that my Lord has done;
But I would work like any slave
For love of God's dear Son."
Notes:
* The New English Bible, New Testament. © The Delegates of the Oxford University Press and the Syndics of the Cambridge University Press 1961.
