The golden river that flows through time

The Golden River that Flows through Time 143 has ended (Hebrews11:8-10, 13-16; 2 Peter 3:10-13) and with it the assurance that sin will not arise the second time (Nahum 1:9). The saints are invited to rejoice in the promise of eternal life, a life without pain and distress (Revelation 21:1-5; cf. 1 Thessalonians 4:14-18). The basis of this assurance is the certainty of the moral foundation of God’s kingdom and the completeness of his salvation (Psalm 89:14; Revelation 14:12). Both the moral foundation in the world to come and the completeness of Christ’s salvation are assured for Christ died for all, the righteous for the unrighteous (Romans 5:18-19). The resurrection of Jesus is our assurance that God does not change and his promises are reliable (1 Corinthians 15:17-20) and that sin and its author will be judged as unworthy (Revelation 20:7-10). As a consequence, there will be a new world where God’s moral principles are guaranteed. Today our hope is renewed week by week in the recurrence of the Sabbath. Some found great assurance and comfort in the fact that January 1, 2000, the start of the second millennium, was a Sabbath. While the world celebrated, sometimes in an outrageous manner, and remembered a year, a century, a millennium of human accomplishment, what did you remember? The Sabbath reminds us of the moral foundation of God’s kingdom (Psalm 19:7; Isaiah 56:6-7; Matthew 5:18; 12:8; Romans 7:12; Hebrews 4:15, 7:26; 1 Peter 2:22; 1 John 3:5-7). It reminds us that salvation is sure (Ezekiel 20:12; Hebrews 4:3-11). Such an assurance allows the following song to be sung in confidence: We have this hope that burns within our hearts, Hope in the coming of the Lord. We have this faith that Christ alone imparts, Faith in the promise of His word. We believe the time is here, When the nations far and near Shall awake, and shout, and sing - Hallelujah! Christ is King! We have this hope that burns within our hearts, Hope in the coming of the Lord. (Brooks 1985, hymn 214). Believers have hope in a certain future life in contrast to many who believe in naturalistic phenomena, for we are certain of our origin and destiny at the hand of the Creator. The Creator is also our Redeemer and he has a timetable for our salvation. But some complain that God does not care. God Behaving Badly? When religionists speak of God behaving badly, there is sure to be an echo among those who do not believe. Indeed, the most insistent complaint about God is that he does not do anything about bringing an end to the reign of evil. The righteous and the wicked suffer. There is no justice. Why

The Golden River that Flows through Time 144 should the innocent be afflicted with incurable and agonising disease? The sceptic exalts in all this as evidence that there is no such person as an omnipotent God (Mill 1964, pp. 115, 119). We should not accuse God of evil, of behaving badly, simply because his calendar of salvation is somewhat different from ours. The ancient Jewish religious calendar presented, on a repeating yearly basis, the idea that God planned to re-make this ruined world. The ancient Jewish religious feasts were centred round ceremonial sabbaths. They were organised in spring and autumn groupings. In the former group there was the Passover (Numbers 28:16), Unleavened Bread (Numbers 28:17), and Firstfruits/Pentecost (Exodus 23:16, 34:22, Numbers 28:26, Acts 2). Now it is unmistakable that the Passover specifically pointed to Christ’s first coming (1 Corinthians 5:7). The Feast of Unleavened Bread indicated that the people accepted the assurance that their sins were hidden by Christ’s complete sacrifice (Romans 4:7-8; 1 Corinthians 5:8), and Pentecost pointed to the coming of the Holy Spirit in power bearing with him the message of truth (Acts 2:1-4). In the autumn group of feasts, there were the Trumpets (Numbers 29:1 – connected ultimately with the world wide religious revival of the 1840's pointing to the fulfilment of prophecy regarding the judgment), the Atonement or Judgment (Numbers 29:7 – connected with the closing events of Christ’s ministry in the heavenly sanctuary), and finally, the Feast of Tabernacles/Ingathering (Exodus 23:16; Leviticus 23:34; Numbers 29:12 – signifying the end of Christ’s heavenly ministry and his coming in glory). Today we stand in the antechamber of the King’s audience chamber, for the antitypical Day of Atonement is drawing to a close. Our Lord is coming again. Our assurance is strong. There is a vital connection between the mentioned feasts (with their ceremonial sabbaths) and the seventh-day Sabbath as outlined in Leviticus (23:3, 8). The festivals of the religious year in the Hebrew calendar reminded participants of the rest that salvation offered, of God’s plenteous mercy, and of his coming in glory (Numbers 23:37-38; cf. Deuteronomy 31:11-13). All these ceremonies, including the Sabbath, had meaning only as they pointed readers to the Lord of the Sabbath. The seventh-day Sabbath is presented as the focal point of worship because it reminds all of Christ as the coming King. However, wisdom is needed to recognise the significance of this association and how to relate to it. A Victory Celebration Is Planned We understand that God already has planned a victory celebration for his friends on the Sabbath to commemorate deliverance from the presence of sin and the elimination of its originator. This proposition is based on the understanding that God’s ideal is to worship with believers on the Sabbath on an uninterrupted basis (Revelation 14:6-7; cf. Isaiah 66:22-23). The

The Golden River that Flows through Time 145 relationship that God planned in the original Eden is to be re-established in the new earth (Genesis 3:8-9; Revelation 21:3, 14). Redeemed humanity will dwell forever with its Redeemer and Maker (Revelation 21:3). Hence, the redeemed are elevated to a higher plane of existence than they enjoyed in Eden. The good news is that the anticipated victory over Satan can be commemorated now! Christians, are to be found “rejoicing in hope” (Romans 12:12). Elsewhere the apostle Paul visualises believers, “seated ... with Him [Christ] in the heavenly realms in Jesus Christ” (Ephesians 2:6, NIV). This thought of victory is kept alive in the church through worshipping the Lord of the Sabbath on his day. The Sabbath assures all believers of the triumph of his kingdom. However, there is a work of preparation left for all to do. Soaring on Wings like an Eagle Faithful servants are careful to listen to and obey their master’s instructions. They understand the nature and focus of Satan’s endeavours and have an experiential knowledge of God’s grace (Matthew 25:1-13). They recognise that the Holy Spirit will lead them to understand God’s will and even assist in the recovery of lost truths (John 16:7-14). The apostle Paul warned that some of the truths of God’s word would come under severe threat from forces operating in our world (2 Thessalonians 2:3-5). Issues coming particularly under threat are the place of law and grace, Christ’s closing ministry in the heavenly sanctuary, and God’s attitude towards the sinner (Daniel 7:22, 27; 8:8-11). In addition, God’s character, as outlined in his law, will be questioned and his unchangeable nature disputed (Matthew 5:18; cf. Daniel 7:25). John the Revelator takes readers to the time just prior to Christ’s second coming (Revelation 14:14-20) and indicates the nature of the principal issues of the last great struggle between good and evil (vs. 6-12). The issues centre about grace and law, and human attempts to obscure God’s character and plan of salvation (refer to the Table below). God’s answer to unfaithfulness displayed by the inhabitants of this earth is to announce the schedule of his judgment proceedings and his planned triumph with his saints in the New Jerusalem (Revelation 11:15-19; 21:1-4). The friends of God uphold his principles and honour the seventhday Sabbath when they understand its significance (Isaiah 58:12-14). They are promised the “heritage of Jacob,” which, in its ultimate fulfilment, is residing with God throughout eternity (Hebrews 11:13-16, 20, 39-40; cf. Revelation 21:1-4). Similar thoughts are given in Isaiah (66:22-24). In the ultimate fulfilment of these verses it is indicated that there will be continuing worship with the eternal God on his creation Sabbath. It should not surprise us that God has chosen to celebrate the seventh-day Sabbath

The Golden River that Flows through Time 146 throughout eternity, for he is unchangeable (Malachi 3:6; James 1:17). Faithful servants have an earnest desire to give a love response continually to God and to honour him as Redeemer and Creator (Revelation 14:6-7, 12). These servants recognise and eagerly proclaim the nature of the breaches in understanding of God’s will as revealed in Scripture (e.g., Isaiah 58:5-14; Revelation 14:6-7). They do this in the context of the certainty of the second coming of Christ. The Sabbath also focuses reader’s attention on Christ’s third coming, when he comes to dedicate a new heaven and new earth. In this new environment, which will be purged thoroughly of sin and sinners, God’s initial purpose for creation finally will be realised and the Sabbath again will be universally recognised and celebrated. The Sabbath is thus confirmed as the memorial of the original creation, as well as of the promised re-creation of the sin-scared universe. For us today, the Sabbath is a continual anticipatory celebration of this event. Surely, “those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint” (Isaiah 40:31, NIV). Table. Nature of Satan’s diverting activities Satan’s deceptions* Specific aspects False disciples arise (Matt. 24:24-28). Oppose Christ’s words and his law (Dan. 7:25; Matt. 24:34, 35). Question the reality of Christ’s life and work and his moral guidelines (2 Peter 1:16-19; 2:12-20). Question the certainty of the resurrection (1 Cor. 15:12- 20). Question the reality of Christ’s heavenly ministry (Dan. 8:8-11; 1 Tim. 2:5; Heb. 9:23-28). Scoff at the biblical account of origins and of a universal flood (2 Pet. 3:3-6). Focus on worldly things (Matt. 24:38- 39). Excesses encouraged in the domain of eating, drinking, and marriage/divorce. The Sabbath comes under crossfire as its main purpose is to focus minds on God’s priorities (Matt. 24:34, 38). Salvation through works comes to the fore and leads to a neglect of faith (Heb. 10:38-39; James 2:17-22).

The Golden River that Flows through Time 147 Attention directed to trivialities rather than spiritual food (Matt. 24:45-46). Life’s cares and distractions lead away from spiritual things (Mark 4:19). Focus is on self (Matt. 25:42-45). Minimal care is given to those in need of comfort, clothing, or shelter. The focus tends to be egocentric (Matt. 25:44-45). * The last three opposing activities of Satan are ego-centric at their base. The Sabbath is a Christ-centring activity meant to refocus the minds of worshippers on the central truths of God’s word References Brooks, C. L. (chairman). 1985. The Seventh-day Adventist hymnal. Washington, DC: Review and Herald Publishing. Engels, F. 1950. Socialism: Utopian and scientific. London: George Allen & Unwin. Gottlieb, R. S. 1992. Marxism 1844-1990: Origins, betrayal, rebirth. New York: Routledge, Chapman & Hall. Hughes, R. 2000, November 20. The phantom of utopia. Time (South Pacific), pp. 84- 85. Kateb, G. 1963. Utopia and its enemies. New York: Schocken Books. Levitas, R. 1990. The concept of utopia. London: Philip Allan. Mill, J. S. 1964. The problem of evil (from nature and utility of religion). In J. Hick (Ed.), The existence of God, pp. 114-120. New York: Macmillan Publishing (Original work published 1874).

148 Moral Foundations and Controversy Claims he Sabbath was set apart, blessed, and sanctified at the end of creation, as the first expression of God’s sovereignty and will. In it is bound up a concise expression of our duty to God and humanity. The moral principles introduced at creation were enlarged upon and formalised in the Decalogue. These principles offer protection in that they indicate the nature of acceptable behaviour based on love in a world moving in directions contrary to these principles. The Sabbath, from its inception, is a statement that God loved humanity. The entrance of sin as part of the human experience did not lead God to abandon them. On the contrary, he loved more emphatically in outlining the plan for salvation and then executing it in a dramatic fashion. Through all ages, and on a continuing basis, the Sabbath still proclaims that we belong and that we are not vagabonds. The significance of the Sabbath has placed it under attack from many quarters. Indirect attacks have been perhaps the most successful in recent centuries. The revolutionary ideas of fraternity, equality, and liberty espoused by atheistic France originated in the revolt of the people against the domination and corrupt practices of the dominant Christian Church. This led to resurgent atheism, which has become worldwide in its influence. The Sabbath enshrines the principles of fraternity, equality, and liberty and boldly upholds worship in the absence of fear. The concept of fear (e.g., purgatory and hell), with its associated deprivation of liberties, is an idea T

The Golden River that Flows through Time 149 that has crept into Christianity from alien religions. Prophecy foretells a time when deceived Christians will combine with political powers to spearhead world-embracing events in an attempt to bring peace. This will lead ultimately to the deprivation of liberties as religio-political forces attempt to rally a return to moral values on the day chosen by humanity for universal worship, Sunday. This day is actually a symbol of bondage and is championed in an attempt to displace the original Sabbath. The seventh-day Sabbath is a symbol of liberty for it is in the centre of the law of liberty spoken of by the apostle James. The great controversy, which commenced in heaven and continues on this earth, has been over the proposition that God’s character is flawed and that his words and acts contain basic incompatibilities. The creation of this world was, in fact, a statement of judgment on Satan for making this claim and this is memorialised in the Sabbath. The Cross was the evidence that the universe needed to remove all possible reasons for doubting that mercy and justice are compatible and that they are foundational features of God’s character. Judgment on Satan was again made at the Cross. The Sabbath both then and throughout eternity is a symbol of judgment in favour of God and the saints. In eternity it commemorates a completed judgment in an environment free from sin. The last great struggle in this world will be over the primacy of God’s word. There can be no marriage between Christian ideals and concepts arising from other sources. Yet this very device is introduced in the institution of Sunday sacredness and worship, for it originated in the bosom of paganism. The Sabbath continually reminds us that there can be no harmony between God’s institutions and those of human devising. The Sabbath is the memorial of God’s complete, good, and harmonious creation, one which distinctly excludes evil. There is no mandate for the elevation of human traditions to equality with God’s revealed will. In this section, we will examine these themes under the following headings: 12. Protection (The Sabbath memorial was the first statement of moral law) 13. Vagabonds? (The Sabbath assures us of belonging) 14. Liberty of Conscience (Religious liberty is expressed powerfully in the Sabbath invitation) 15. Mercy and Justice Meet (Mercy and justice are compatible aspects of God’s character and are memorialized by the Sabbath) 16. Harmony (The oneness concept expressed in the Sabbath rejects all pagan ideas)

150 12 - Protection Key thoughts: Moral law originated with God. His moral code, the Decalogue, is an expression of the principle of love. This involves both God and humanity, and hence has a profound moral dimension. The principle of love was demonstrated at creation. Indeed, the Sabbath provision contains the kernel of this truth in the joyful obedience offered to God and in its expression of care for all worshippers. The Sabbath was the first expression of God’s sovereignty and will. The moral concepts introduced at creation were formalised at Mount Sinai by the giving of the Decalogue. The Code is also the basis of divine justice. The Sabbath is the perpetual reminder that God is with us today and has issued an invitation to fellowship (to enter his eternal rest) with him throughout eternity. The Sabbath is God’s love echo. he question: “Will morality last?” has been answered in the affirmative. The main reason for morality, and its continuance, is our “need for protection.” “It is because morality forbids murder, theft, torture, etc. that it promotes our security. It is worth reminding ourselves that instructions of this sort have played a central role in our moral tradition, going back to the Ten Commandments” (Kupperman 1983, p. 4). When I read that moral concepts are “creations of human thought,” I knew that I would not obtain much help from such sources. Most writers on the subject understand that morals derive from natural law or are dictates of reason (Hastings 1971, pp. 833-834). For those who consider that God created through the evolutionary process, the answer is that morality arose from “real genes as worked on by very real natural selection” (Ruse 2001, p. 199). Morality deals with concepts of right and wrong (righteousness and unhealthy practices if you like). These values are under serious attack. T

The Golden River that Flows through Time 151 Today, “Morality is what the community consensus decides is morality. And they’re a tribe of cannibals out there,” commented Dan Lavin, a representative of an entertainment consulting firm, in response to questions raised about stealing intellectual property by pirating music from the Web. Those at the centre of this push to make popular music available free via the Net readily admit that their activities are violating laws. But some argue that “the laws are painfully obsolete,” and imply that this gives legitimacy to their actions (Greenfeld 1999, pp. 48-49). When we turn to consider other aspects of morality, even the worldly wise considered 1998/99 “a most immodest year of sexual scandal,” after the presidential revelations ferreted out by Kenneth Starr in the United States. The general overdosing on sex, which Western society has been accustomed to for years, has led to new calls to return to “old-fashioned sexual propriety.” These calls, not surprisingly, have left a trail of heated rhetoric, claim, and counterclaim (Edwards 1999, p. 56). God did not figure grandly in the debate. We find that in Western society, at least, the relativist view of morals is popular. This means that moral values are considered relative and virtually nothing, including human sacrifices, monogamy, and other acts are regarded as intrinsically right or wrong by some (Barrow 1975, p. 44). We may well ask whether there is an alternative viewpoint. Moral Law Arose with God For the Christian the record is clear, moral law arose with God and is inseparably connected with him. Evil commenced in heaven through Lucifer coveting something that God possessed (Isaiah 14:12-15; Ezekiel. 28:14-16). Now covetousness, by its very nature, is against the principle of love, for it considers that the end justifies the means. This strikes at the very root of morality (Kant 1960, p. 158). Such a loveless act as covetousness on Lucifer’s part led to separation from God (Revelation 12:8-9). Hence, the story of the origin of evil establishes for the Christian that God is the author of love and covetousness is something that is totally contrary to his nature. A logical conclusion to the account of the origin of evil in heaven is that the principles enshrined in the Decalogue existed there before this world was made. Satan definitely had a poor relationship with God at the time of his departure from heaven. God was not foremost in his life. He promoted discord between God and the angels, which subsequently swept through heaven (Revelation 12:7-9). This shows us that Satan’s self-love was against the interests of others and provides an account consistent with the idea that unselfish love is God-derived. Morality is God-centred. Philosophers generally will disparage this idea or, at best, regard it out of date (Afanasyev 1960, pp. 363-373; Herbermann et al. 1913, p. 559; Satre 1977, p. 33). However, we contend that the creation of humans led to the simultaneous introduction of moral law to this planet.

The Golden River that Flows through Time 152 This should not surprise, for God does not change (Numbers 23:19-20; Malachi 3:6; James 1:17). He cannot help but express his character among his creatures. At the same time, we are quick to note that the moral law expressed to the newly created beings in Eden was not the Decalogue as such. Rather, the principles underpinning the Decalogue were identified in Eden. The moral code known as the Decalogue is based on the principle of agapē (special type of love). This Code is also the basis of universal justice. In examining these propositions, we find strong scriptural support. Take for instance the idea of love as commonly conceived. This is something that evolutionary psychologists have a hard time explaining, as admitted by their own (Stanford 2000, p. 40). Love originated with God according to the Scriptures. Furthermore, we are told emphatically that the law of God is an expression of love (Romans 13:10 – “love is the fulfilment of the law”). The law thus reflects God’s character because God is love (1 John 4:16). We can hardly escape this conclusion, for Christ himself declared, when asked to define the greatest commandment, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind ... And the second is like it: You shall love your neighbour as yourself” (Matthew 22:37, 39). It follows that all the commandments have to do with acceptable behaviour and each can be thought of as highlighting some aspect of love. Our second point of interest involves the concept of universal justice. Justice and righteousness are inseparable concepts for the Christian, for they are foundational to God’s government (Psalm 89:14). God is uniquely qualified to administer justice, for he is both merciful and just (1 Samuel 12:7; Psalm 89:14; Isaiah 4:21-22). He did not destine human beings to eternal destruction without offering every person access to the avenue of salvation or mercy (Revelation 22:17). It was his justness or rightness that qualified him to be our Saviour. He took the punishment that sinners deserve so all could enjoy eternity with him (Romans 5:14-19; Galatians 3:13). This thought is expressed in the following words: “A just God and a Savior; there is none besides Me. Look to Me, and be saved, all you ends of the earth!” (Isaiah 45:21-22). For the Christian, the code of morality, which we know as the Decalogue or the Law of Liberty, is the basis of judgments about right and wrong (Nehemiah 9:13, 29; Psalm 19:7-11). There is no serious contention among Christians that the principles enunciated at Sinai are recorded in the Exodus account. The legal codes in many Western societies are based upon the Ten Principles. However, only those sections independent of the Christian faith (classically the last six commandments) are accepted by most (Müster et al. 1969, p. 115). However, the application of God’s justice will occur in relation to the code of morality delivered originally (James 1:25; Revelation 14:12).

The Golden River that Flows through Time 153 It is clear that the law is an expression of God’s character. In Scripture, God is stated as the One who is good (Psalms 25:8; 100:5), just (Deuteronomy 32:4), righteous (Psalms. 7:9; 116:5; Daniel 9:14; Revelation 16:7), and unchangeable (James 1:17). Not surprisingly, we find that the Decalogue has these same qualities associated with them in Scripture (i.e., righteous, unchangeable; holy, just, good – Psalm 119:172; Matthew 5:18; Romans 7:12). As we absorb this thought, it becomes evident that the law is in the front line of Satan’s attacks, for in downgrading its significance he hurts the reputation of God. Not surprisingly, there is a thought abroad that the Ten Commandments are obsolete and some regret that there is no amendment procedure available (van Atta 1999, pp. 135-160). When the statement, “He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy, let him be holy still” (Revelation 22:11) is proclaimed, no philosophical arguments will be possible. God leaves none in doubt about the basis for considering whether a person is just or not. Those “who do His commandments” will be invited to partake of “the tree of life” and will be given freedom of the city of God (Revelation 22:14). And just in case some might object that the word commandment is not in some modern translations, the Scriptures repeat the message elsewhere. We understand that the “virgins” or “chaste virgin [s]” spoken about (Revelation 14:4; cf. 2 Corinthians 11:2) are with Christ on account of recognising God’s call to uphold the moral code of the universe (Revelation 14:7, 12). Hence, it can be concluded that God is a moral being and his utterances are moral statements meant for human beings throughout history. The relationship between living a Christ-like life, through trusting in God, and obedience to his revealed will is explained nicely by C. S. Lewis: To trust Him means, of course, trying to do all that He says. There would be no sense in saying you trusted a person if you would not take his advice. Thus if you have really handed yourself over to Him, it must follow that you are trying to obey Him. But trying in a new way, a less worried way. Not doing these things in order to be saved, but because He has begun to save you already. Not hoping to get to Heaven as a reward for your actions, but inevitably wanting to act in a certain way because a first faint gleam of Heaven is already inside you. (CSLI Reflections 2005). The Moral Law Speaks to Us The growing discontent with the Ten Principles has a lot to do with the idea that they define our duty to God and people do not wish to acknowledge his existence. Can we somehow leave him out or downplay his importance? This question has been considered for a long time. Christ was

The Golden River that Flows through Time 154 asked, “Which is the greatest commandment [or moral statement or issue we can consider]?” His answer, “There is no other commandment greater than these [love to God and our fellowmen]” indicates that, as far as he was concerned, our duties towards God and humanity could not be partitioned (Mark 12:29-31). We cannot claim to love God if it is impossible for us to channel that love to our fellow men (1 John 4:20). God’s name can be profaned by the deeds that are performed in relation to both God and humanity, as described in the prophet Amos’ day. At that time, many in Israel had fallen into some unacceptable practices. Without dwelling on the practices overly, let us notice a few points to illustrate the lesson. Avarice and greed were reigning principles in their lives, such that they did not hesitate to trade in human misery by selling the righteous and the poor even to recover the worth of a pair of sandals (Amos 2:6). They gained wine by extortion and did not keep their pledges (v. 8). Their concepts of morality regarding relationships between men and women were so perverted that both son and father had no difficulty in justifying relationships with the same woman (v. 7). God’s response to these despicable practices was utter condemnation (v. 6). He pointedly stated that these activities “defile My holy name” (v. 7). The people also profaned God’s name by their modification of practices associated with various religious ceremonies, which interfered with the symbolic meaning of the services. They continued to profane his name by their disregard for the Sabbath (Malachi 1:12-13; Ezekiel 22:26). All these activities had to do with their relationship to and regard for God. From these examples, we are fully justified in concluding that the Scriptures show that morality has to do with our relationship to both God and humanity. If we destroy the first relationship, the second will follow. Hence, individuals forego the protection that God offers. The Fourth Command Has Moral Content In order to counter the proposition that the Sabbath is a call to exercise faith, the claim is sometimes made that the fourth command is without moral content. However, the Sabbath commandment is entirely moral and not ceremonial, which is shown by several lines of evidence. First, the scheme featured in the Table below highlights both God’s purpose and the results of love expressed towards God and humanity. It is observed readily from this analysis that many statements in the Decalogue have a number of facets. The Sabbath instruction, for example, is seen to link our duty to God with our duty to our families and to our fellows. Real faith in God’s provisions is manifest in active service to others. This is the message of the Decalogue and of the Sabbath. The Sabbath is a Godderived idea. It symbolises God’s encircling love toward humanity. The Sabbath is a love-echo of God, reminding us that he is not too far distant

The Golden River that Flows through Time 155 from any of us. It is not surprising that the Sabbath instruction is placed at the centre of the Decalogue in order to emphasise its importance and to remind that all the other commandments are anchored in it. Table. Some relationships emphasized and key thoughts expressed in the Decalogue First focus: Theocentric Second focus: Family Third focus: Community Fear God. He is sovereign Lord (1st) Worship together on the Sabbath (4th) Treat all people with equality and dignity (4th) Do not make or venerate images to remind of God. This is God’s will (2nd) Honour your parents (5th) Do not think and speak evil of others or kill٭ (6th) Do not profane God’s name. Humans are dependent on their Maker (3rd) Do not kill family members or yourself by physical acts or through neglect (6th) Do not have inappropriate sexual relationships or lust after another person† (7th) Remember and honour God’s initial purpose for humans at creation (4th) Do not commit adultery or have inappropriate sexual relationships outside the marriage union (7th) Do not steal (8th) Remember and honour God as a compassionate friend who delivers from the slavery of sin (4th) Do not bear false witness (9th) Do not covet (10th) * Lev. 19:17; Matt. 5:21-22; † Lev. 18:6-18; Matt. 5:27-28 The nomination of a specific day upon which to worship (Saturday) expresses God's will for his creatures. It expresses his sovereignty. The Sabbath provision was made for the benefit of humans and God specifically set it aside and sanctified and blessed the day (Genesis 2:3; Mark 2:27-28). It was introduced as an expression of God’s love and his desire to dwell continually with humans (to be their sanctuary). It served to foster love’s development in humanity and to remind them continually of their dependence on God. Therefore, it is moral in nature. The Sabbath provision came before the entrance of sin and before any ceremonial laws were introduced (Genesis 4:1-4). As originally established, it was a powerful reminder that God’s government is based on the principle of love. The pre-Fall origin of the Sabbath provision is referred to in Exodus

The Golden River that Flows through Time 156 (20:8) in the words "Remember the Sabbath day.” Some may wish to apply this statement solely to the Israelites, arguing that it was a reminder to them about the giving of the manna at Elim some days previously (Exodus 16:22- 30). The continuing text disallows this facile interpretation, for it focuses firmly on the events of creation week (Exodus 20:11). God wished to impress on humanity the significance of a vibrant relationship with him by resting with them the day after their creation. The provision of rest and worship is part of the will of God (covenant) and thus is part of the moral law. Such a practice functions to protect against false ideas of origins and worship. Attempts to separate the idea of a time for worship from the day of worship in order to justify worship on Sunday rather than Saturday are not well founded (Gulley 1998, p. 337). This could be placed in the category of Cain’s sin of substituting his own ideas for God’s (Genesis 4:3-7). Such manipulation will be answered by God in the same way as he answered Cain (v. 11). We are assured that, whatever we think, the time of worship and the day of worship, as originally nominated, are part of God’s eternal will, for the Sabbath will be kept in the new heaven and new earth (Isaiah 66:22-23). We thus have the assurance that, stretching into eternity, an unrestrained love response to God and among fellow humans will be the guiding principle (Revelation 11:19; 21:7, 8; cf. Deuteronomy 4:13; 10:12, 19). Morality of the Sabbath Reaffirmed by Christ Putting a stake between the teachings of the Old and New Testaments is a favourite devise in certain sections of the religious world is order to avoid some of the moral issues identified in the Scriptures. One might well ask in response: How can the teachings of the Creator (Christ), the Lawgiver (Christ), the Saviour (Christ), our coming King (Christ), and the creator of a new heaven and earth (Christ) differ if God is changeless? The inventiveness of the human mind immediately seeks to disparage the truthfulness of the above relationships in order to avoid the logical conclusion. The strongest appeal to modern Christians in support of the contention that the Sabbath is full of moral content and is not ceremonial must come from Christ’s example and teachings while here on earth. As will be detailed below, he indicated that the ceremonial laws were meant to point to his coming, death, resurrection, and all sufficiency as Saviour. Therefore, they ceased at the cross, which was signified in a dramatic manner when the veil of the temple was rent (Matthew 27:50-51). The Sabbath was declared changeless to the New Testament church by Christ. He cut through the pretence and rhetoric of the Pharisees when they tried to dissect the Decalogue into important and less significant commandments (Matthew 22:34-36). His answer is so definitive that it

The Golden River that Flows through Time 157 cannot be misunderstood. “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets” (Matthew 22:37-40). This echoes the Old Testament summary regarding the essence of the Decalogue—love to God and humans (Deuteronomy 10:12, 18-19). Interestingly, the Sabbath command fits into the “first and great commandment” category and Christ added pointedly: “There is no other commandment greater than these” (Mark 12:31). Each commandment explains how love to God and humans functions in practical ways; any lessening of any of these ten provisions diminishes both from our view of God and our care for our fellow human beings. The concept of forgiving, accepting love provides an overarching, profound, and personal moral vision that has no rival. Continuing controversy between Christ and the religious leaders of his day occurred over the purpose of the Sabbath day and the distinction between the moral and ceremonial aspects. The Pharisees sought to add a myriad of provisions and even ceremonial devises to ensure proper Sabbath observance. Jesus was entirely against hedging the moral code about with ceremonial provisions and other obstructions. “The Sabbath was made for man, and not man for the Sabbath,” He declared (Mark 2:27)! Christ’s statement is an assurance that the Sabbath will continue as long as the human race. The other exchanges between Jesus and the Pharisees over the law function to clarify Jesus’ attitude to it. The Pharisees, like others before them, had to grapple with perplexing moral issues. Notice one of these cases posed to Jesus. The reasoning of the Pharisees seemed to be that if it is wrong to work on the Sabbath, it must surely be wrong to take grain from a head of wheat, for that involved work. Yet, at the same time, a strict Pharisee could pull a beast out of a bog, because this was viewed as merely saving life and preventing suffering (Matthew 12:1-13; Luke 14:1-5). Saving a person from Satan’s grasp could be deferred for a day without observable consequences. Thus, the healing of such a person on the Sabbath was equivalent to breaking it, as far as the religious leaders of Christ’s day were concerned (Matthew 12:10-14; Luke 13:14-17). These individuals sought to solve complex problems by generating a set of sub-rules to the moral code (there were around 600 human made laws to assist in keeping the Sabbath. – Gulley 1998, p. 337). Jesus rejected this approach. He interpreted the Sabbath statement against the great principle that it was a symbol of salvation or protection. Hence, saving a prisoner of Satan on the Sabbath day was an activity to be applauded. Having a clearer view of Christ’s attitude to the Decalogue during his life, we come to his death. Christ, when he died, sealed his testament or will.

The Golden River that Flows through Time 158 This meant that it could not be changed (Hebrews 9:14-17), just as modern wills cannot be changed after the person has died. Jesus consistently honoured the Sabbath during his life and benefited humans thereon to demonstrate its purpose and his will. Would any seek to contest his will? Unfortunately, some argue that Christ healed on the Sabbath in order to prepare the way for removal of the Sabbath command from the new covenant (Gulley 1998, pp. 336-338, 364). God has not been left without a witness to the perversity of such arguments. John the Revelator, who wrote about 96 CE, had the last inspired word on such behaviour. In vision he saw the ark of the testament in heaven (containing the Decalogue/commandments/testament/will of God – Galatians 3:17; Revelation 11:19). Notice that he speaks of the “ark of His covenant.” This is an unmistakable reference to the Decalogue for Moses received the “tablets of the covenant” (Deuteronomy 9:9-11). The Revelator wrote these electrifying words in order to confirm for us that the moral code of the Decalogue had its origin with God. Furthermore, it is still very much in God’s thinking at the end of human history! Thus, we observe that the Sabbath commandment and the other elements of God’s law are changeless because God does not change. Notice the words recorded by the prophet Malachi, “For I am the Lord, I do not change; therefore, you are not consumed, O sons of Jacob” (Malachi 3:6). Ultimate Promise of the Sabbath The Sabbath initially was a call for humans to fellowship with their Creator and to rest in his love. After the Fall, it became also a call to continually rest in Jesus, the promised Redeemer (the Re-Maker of sindamaged humans), and ultimately to accept the invitation to fellowship with God (the Re-Creator of a universe) throughout eternity. The repeated call of the Scriptures is that God wishes to dwell with the members of his special creation. Humans were the crowning work of creation and it was their privilege to communicate with Christ in the Garden of Eden. Sin brought an immediate end to this face to face communication with God, but his presence was evident through special acts of deliverance and concern for his people. When God showed forth his power (creative and redemptive) in delivering Israel from Egypt, he reminded the liberated slaves that he wished to dwell among them (Exodus 25:8). This he chose to accomplish through the system of sacrifices in the earthly sanctuary, which reminded continually of Christ’s promised sacrifice for sin. The people could initially observe the veiled presence of God in the cloud by day and the fire by night and the cloud of glory around the sanctuary (Leviticus 9:23; Numbers 14:10; 16:19; 20:6; cf. Exodus 14:19, 20). When a more substantial and permanent temple was constructed, God’s glory was sometimes evident, which again expressed the idea that

The Golden River that Flows through Time 159 God wished to be with his people (1 Kings 8:11; 2 Chronicles 5:13-14; 16:1- 2). The ultimate expression of God’s love for humans and of his unaltered purpose was seen in the gift of his Son. He was called “Immanuel” or “God with us” (Matthew 1:23). After the resurrection, God did not leave the race alone. He sent the Holy Spirit to act as his representative until the end of time (John 16:13-15; 1 Corinthians 6:19). In the vision of God with the redeemed in the new earth, John pictures God with his people. “Behold the tabernacle of God is with men, and they shall be His people. God Himself will be with them and be their God” (Revelation 21:3). Through all these experiences, the Sabbath was and will be upheld as a prominent aspect of God’s will and of his presence. The Sabbath is a perpetual reminder of God with us today. It will be kept throughout eternity as the ultimate expression of the origin, power, and triumph of love. Fellowship with God will be maintained on the day he set aside in Eden (Isaiah 66:22-23; cf. Hebrews 10:25). God’s purpose in the creation of the human race will not be frustrated nor will the symbol of his presence and earnest desire to be our forever friend be destroyed. To us the call comes today, “If you love Me, keep My commandments” (John 14:15; cf. v. 21; 2 John 1:6). References Afanasyev, V. 1960. Marxist philosophy: A popular outline (L. Lempert translator). Moscow: Foreign Languages Publishing House. Barrow, R. 1975. Moral philosophy for education. London: George Allen & Unwin. CSLI Reflections. 2005, May. Trusting and Trying. https://www.cslewisinstitute.org/webfm_send/123 Edwards, T. M. 1999, March 1. Modestly provocative. Time (South Pacific), p. 56. Greenfeld, K. T. 1999, March 1. You’ve got music! Time (South Pacific), pp. 48-49. Gulley, N. 1998. Christ is coming! Washington, DC: Review and Herald Publishing. Hastings, J. (Ed.). 1971. Moral law. Encyclopaedia of religion and ethics, vol. 8, pp. 833-834. Edinburgh: T. & T. Clark. Herbermann, C. & others. (Eds.). 1913. Morality. The Catholic Encyclopedia, vol. 10, pp. 559-560. New York: The Encyclopedia Press. Kant, I. 1960. Religion within the limits of reason alone. New York: Harper & Row. Kupperman, J. J. 1983. The foundations of morality. London: George Allen & Unwin. Müster, R. & others. (Eds.). 1969. Moral law. Sacramentum mundi: An Encyclopedia of theology, vol. 4, pp. 115-117. London: Burns & Oates. Ruse, M. 2001. Can a Darwinian be a Christian? Cambridge: Cambridge University Press. Satre, J-P. 1977. Existentialism and humanism (P. Mairet translator). London: Eyre Methuen. Stanford, C. B. 2000. The cultured ape? The Sciences, vol. 40, no. 3, pp. 38-43. van Atta, D. 1996. Meet Ted Turner. Reader’s Digest (Australia), vol. 154, no. 924, pp. 135-160.

160 13 – Vagabonds? Key thoughts: The sacrifice of Christ says to all, “You have infinite value, you belong.” When God introduced his agreement to save, the Sabbath became the symbol of belonging. God has written his signature of love upon the Sabbath as a perpetual guarantee of his acceptance of all; no individual is a vagabond. The Sabbath is a sanctuary in time for all; it proclaims God’s covenant of friendship and love. At creation, God placed relationships first in giving the human family the gift of the Sabbath and then he ordained that human activity should follow. The Sabbath is a guarantee to all generations that God is there to strengthen believers and it is an assurance that he is able to supply all our spiritual and physical needs. e all desire to belong. Even the famous vagabonds of Denmark, who specialise in being marginal, non-conformist, unemployed members of society, have an annual vagabond family reunion. At this event, held at Egeskov market at Fyn (near Odense) once a year, they even crown their own king. This gives them pride and a sense of identity among kindred spirits (Hammerås 2008). Every society has its initiation ceremonies, its own valued rites of passage into the different levels of responsibility as children and young people progress into the various stages of maturity. These rites of passage give and reinforce the feeling of value in the individual and their role in society. The group is thus given solidarity and the initiates have a new and maturer view of the world and accept new rights and obligations (Madhi 1987, p. xi; Young 1965, pp. 24-30). In modern society, some may suffer from a loss of identity and of self-worth. On account of this, some are opting out of life. The diminishing role of religion and the resulting W

The Golden River that Flows through Time 161 confusion about moral values and behaviour has added to the sense of uncertainty (Reeves & Tugend 1987, pp. 44, 53). The need to belong is fundamental with humanity, even for those who society might mark as insane. Fulfilment of this need is required for balanced emotional, social, and ego development (Ausubel 1965, p. 268; Winchester 1998, pp. 117-118). We notice that the Bible early refers to the need of belonging in broad terms by referring to Cain’s experience. He was the first murderer and recoiled from the isolation that his own actions had brought, for God had declared “A fugitive and a vagabond you shall be on the earth” (Genesis 4:12-13). God created humans as social beings, as individuals who would be happy to communicate with their Creator. They also were happy to associate together in a special way on the Sabbath, as a unique expression of resting in God’s care and love. Satan convinced Eve that belonging to God in such a holistic way (intellect-will-emotions) was against self-interest. He argued that such an interest could be served better by attempting to gain independence from God. Why slavishly seek to belong when a world of opportunity awaited, and activities beckoned beyond its borders? Then the suggestion came: You too can access hidden knowledge at will. From the moment that these suggestions were entertained, sin changed the human race. They immediately found that sin brought with it the sense of not belonging. They could hear Satan gloating, and they sensed that they had offended God. They were afraid and hid together (Genesis 3:10). But they were mistaken, God sought them out. He wished them to have a continuing sense of belonging to him. God Took the Initiative Not only did God conceive the plan of salvation before sin entered (1 Peter 1:20), but he announced its existence to the sinful human pair in Eden before sentence was pronounced formally upon them (Genesis 3:15, NIV; cf. vs. 16-19). The words, “And I will put enmity between you and the woman, and between your offspring and hers; he [Christ] will crush your head [Satan], and you will strike his heel” have profound meaning. This text put simply promised that the entrance of sin into the world had brought God’s rescue plan into operation and that Christ would die as their substitute. Humanity would have a second chance. In effect, God was saying: I will not give you up. I will love you back to me. You belong to me. This sequence of events illustrates the pattern followed elsewhere in Scripture – God always takes the initiative. He is continually saying, I am on your side. You belong to Me. The everlasting agreement announced in Eden also contained the implicit promise of eternal life to all believing individuals. The hearer’s part in the agreement is simply to accept God’s plan and to follow his ways by the power that God provides.

The Golden River that Flows through Time 162 God continually has sought to make powerful statements about the value he has conferred on human beings by his sacrifice, of his wish to give all a feeling of belonging and to engage enthusiasts among the human race to share this idea with others. None is excluded from this invitation (Hebrews 11:31; Revelation 22:17). Furthermore, God has left a sign of belonging. Sign of Belonging The Sabbath is a perpetual sign of belonging (Exodus 31:16). In the beginning, God established the seventh-day Sabbath as a memorial of humans being made in his image and hence able to communicate with their Creator. The entrance of sin led to the immediate unveiling of God’s plan of salvation in which he made an agreement with the human race to save it (Genesis 3:15). It was then that the Sabbath took on the added significance of being the symbol of God’s intention to repurchase the human race. The Sabbath became a “sign ... that you may know that I am the Lord who sanctifies you” (Exodus 31:13) or is interested to the extent that he will change your life (cf. Jeremiah 31:31-34). Jeremiah’s contemporary, the prophet Ezekiel, also said in effect, The Sabbath is a sign of belonging; it is a perpetual reminder that God has a plan to save. Do not be like the Israelites who rejected God’s goodness and his promised salvation. Do not put your trust in your chosen ways, in borrowed and tainted ideas about salvation. God is pleading with all to accept his gracious offer (Ezekiel 20:12-20). And to us today the same promise remains, “hallow My Sabbaths, and they will be a sign between Me and you that you may know that I am the Lord your God” (Ezekiel 20:20). The Sabbath is a sign of belonging even for those who do not naturally or comfortably belong in the society in which they find themselves (Isaiah 56:1-8). Even the stranger or “foreigner” is provided for in this promise. Anciently strangers were regarded with suspicion, for the question arose: What deeds have these persons done, which have caused them to leave their original place of residence? They were not regarded as citizens but had some rights (Exodus 22:21; 23:9). Now certain religious rites, such as the Passover, were available to them under special circumstances (Exodus 12:43-49), but the text in Isaiah is saying that in a society operating fully under God’s principles no special rites would need to be performed to be accepted. Jerusalem’s gates were meant always to be open in welcome to strangers (Isaiah 60:1-11). In God’s plan the person would be fully accepted in the place of worship and would obtain a place and name “better than that of sons and daughters” (Isaiah 56:5-6) and their children would similarly be regarded as belonging. Then the text continues to give a full explanation of why this should be. Properly understood, keeping the Sabbath is a sign of having entered into a special relationship with God.

The Golden River that Flows through Time 163 Such people “love the name of the Lord” (v. 6). This is what God intended from the beginning. Keeping the Sabbath is an act of faith, for it indicates that the participant has a living, vibrant experience with God and is not merely adhering to rituals and religious practices. It is God’s wish that the whole world understand these principles and that they should be acknowledged in his “house of prayer” weekly on the Sabbath (Isaiah 56:6- 7). In reality, Isaiah was looking forward to times where ideas of national exclusiveness would cease and when those who worshipped God would do so in spirit and in truth (John 4:23-24). Then all would be regarded as God’s children and would be given full membership in his church irrespective of origin (Acts 8:27-39). This happened in a dramatic way with the treasurer of the queen of Ethiopia. He was both a eunuch and a foreigner, but he was accepted into the Christian church through the rite of baptism. In this episode, the apostle Philip is telling readers that God does not respect ethnic origin or physical state as a prerequisite to belonging, but rather the inner thoughts and desires of the individual determine acceptance. Those who respond to God’s provisions are guaranteed acceptance. God’s Rest Is Ready Many have contended, and no doubt others will continue to insist, that there is nothing significant about the day we choose to worship. As one modern writer would have it, “If we can’t have Sunday [as it used to be kept], we should make our private sabbaths in which we cultivate sublime inactivity and the divine boredom that leads to real concentration.” Brian Appleyard’s main point was that “We need peace and contemplation if we are to make any sense at all of our lives” (Appleyard 1998, p. 24). God knew this when he created weekly time (Genesis 2:2-3). He chose to set a day aside on which believers could especially contemplate deep spiritual issues. God wrote his signature of love in time. The Sabbath day represented, from the beginning, a reminder of God’s friendship and love. It is an invitation to freedom, rest, and joy in God’s presence (Dumbrell 1984, pp. 34-35). The Sabbath time was made especially for the human race as a sanctuary in time (Mark 2:28-29). It was originally a special time set aside when God communicated with humans face to face. In our fallen estate, it serves a related function. Time cannot be changed, it is available to all, and cannot readily be worshipped (Bacchiocchi 1988, pp. 116-119). God is reminding all that his covenant of love and grace is as changeless as time (Hebrews 13:8). We know that salvation remains because God has placed his trademark in the recurring weekly cycle (note the correct translation of the Greek in Hebrews 4:9 RSV is “there remains a sabbath rest to the people of God.”). We can experience salvation today “as a result of our faith and trust”

The Golden River that Flows through Time 164 (Hebrews 4:3, Phillips). Many today may claim that they can enter into God’s promises on their terms and that his symbols can be modified to suit (Gulley 1998, pp. 337-338; cf. Genesis 4:2-5). God’s symbol of belonging in New Testament times and beyond is still the Sabbath, the seventh day of the week—Saturday (Hebrews 8:10; cf. Deuteronomy 4:13). His invitation to rest has your name on it, visible as the shadows of evening fall every Sabbath. Stirring up Love God had committed himself to save the human race from eternal oblivion, to create a new heaven and earth where sin will be absent and repentant sinners will find honoured places. The poor results brought by human rebellion will have no possibility of recurring. This undertaking could be achieved only “through the blood” of our Lord Jesus (Hebrews 13:20). In accepting this arrangement, the individual acknowledges that God’s way is eminently desirable and that the code of moral conduct (Decalogue) is a reflection of his character (Hebrews 8:10; cf. Deuteronomy 4:13). Accepting Christ’s invitation to enter into special relationship with him brings with it the gift of his power (Romans 8:14). This is the ultimate proof of belonging. The apostle John assures readers distinctly that to “as many as received Him, to them He gave the right [or “authority” – margin] to become children of God, to those who believe in His name” (John 1:12). They are the sons and daughters of the “living God,” not some decrepit or discarded god (Hosea 1:10). It is hence possible to respond with absolute confidence to this knowledge crying “‘Abba Father!’ Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ” (Galatians 4:6-7). To remind believers of these promises and to renew their experience with the God of promise, he has asked that they worship together on the Sabbath, the day of promise. The Sabbath is the day of “assembling” together especially “to stir up love and good works” as the thankful worship together with fellow believers (Hebrews 10:24-25). On the Sabbath day, of all days, God is saying to the world (the uncommitted) and to those who have accepted his invitation, I have a purpose for you on this earth, you fit into My plans. You belong! Worshipping together in response to this invitation keeps the focus on Jesus. Such worship is an implicit assurance that God’s plan for the universe will go through to completion, “the Day” will surely arrive when Christ appears the second time (1 Thessalonians 4:13-17; 5:1-6). The Sabbath is an invitation to experience freedom in Christ and of belonging to the family of Christ on earth. It is an invitation to be joyful (Dumbrell 1984, pp. 34-35). Truly, we belong! How can this be doubted?

The Golden River that Flows through Time 165 References Appleyard, B. 1998, March 7-8. Sinai of the times. The Australian Magazine, pp. 21-25. Ausubel, D. P. 1965. Ego development and the personality disorders (3rd printing). New York: Grune & Stratton. Bacchiocchi, S. 1988. Divine rest for human restlessness. Berrien Springs, MI: Biblical Perspectives. Dumbrell, W. J. 1984. Covenant and creation. Nashville, TN: Thomas Nelson. Gulley, N. 1998. Christ is coming! Washington, DC: Review and Herald Publishing. Hammerås, K. 2008. The knights of the road. [Master’s thesis, Institute of Social Anthropology, University of Tromsø]. https://munin.uit.no/bitstream/handle/10037/1620/thesis.pdf?sequence=1 Madhi, L. C. 1987. Introduction. In L. C. Madhi, S. Foster & M. Little (Eds.), Betwixt & between: Patterns of masculine and feminine initiation, pp. ix-xv. La Salle, IL: Open Court. Reeves, S. & Tugend, A. 1987. Suicide’s ‘unanswerable logic.’ In L. C. Madhi, S. Foster & M. Little (Eds.), Betwixt & between: Patterns of masculine and feminine initiation, pp. 44-59. La Salle, IL: Open Court. Winchester, S. 1998. The surgeon of Crowthorne. Ringwood, Victoria: Penguin Books. Young, F. W. 1965. Initiation ceremonies. New York: The Bobbs-Merrill Company.

166 14 – Liberty of Conscience Key thoughts: The entrance of evil into this world was not the signal for God to destroy those who revolted. In his plan of salvation the principle of religious liberty was endorsed. Coercion is contrary to God’s ways. Human history, on the other hand, is littered with examples of the denial of liberty. This is well illustrated by the French Revolution, which operated under the banner: liberty, equality, and fraternity, yet sometimes denied all three. The Sabbath command enshrines these principles for it proclaims equality of all before God and invites all to gather together (fraternity) and associate with the God of love and experience liberty. There is no fear in such worship. Many religions are based on fear. The last great struggle between Christ and the forces of evil will be characterised by gross deprivation of religious rights. The seventh-day Sabbath then will become centre stage as it is the perpetual symbol of life, assurance, and liberty. harles Dickens in A Tale of Two Cities wrote graphically about the Reign of Terror in Paris. “La Guillotine” was a great object of ribald humour. Its image replaced that of the cross. The righteousness of the cause that inspired it rivalled that of religious zeal. The Terror discriminated against none whether eloquent, powerful, beautiful, or good. Its thirst was unquenchable and all in the name of Liberty, Equality, and Fraternity. For those who did not agree, there was only one remedy, death (Dickens 1970, pp. 269-278, 286, 311, 327-328). The ferment of ideas, which led to the Revolution, was complex. The initial toleration of religion was dampened by the negative responses of many clergy and of the State church to the ideas being promoted. Furthermore, there was no official church approval of the idea of religious liberty, for it had long been considered against her interests. Finally, the C

The Golden River that Flows through Time 167 public believed that religion was preventing national unity and thus their support of religion in any form vanished (McManners 1969, p. 62). Then there was the loathing of Christianity on account of its excesses. For example, the recent torture, public humiliation, and finally execution of those not pleasing to the religious leaders “reinforced a rising horror at religion and the cruel blindness that it spread. ... The tyranny of the church, the tyranny of the nation-state, the tyranny of their god, the oppression by the clergy and the nobles and the monarch ... aroused frustration, [and] rage” (Buckley 1987, p. 272). The French Revolution is one of the most considered of historic events. Liberty and Equality were its watchwords. But there was very little of these qualities in many areas of experience. In ecclesiastical circles, liberty was an awkward concept too. However, the idea of religious liberty is as old as human time. Indeed, it is upheld by the Sabbath commandment. Liberty, the Mark of God The concept of religious liberty is introduced in the Old Testament. God created Adam and Eve free to love or rebel. When they chose to rebel, he did not destroy them, but sought them out in order to re-establish happy relationships with them (Genesis 3:6-15). Then as time passed, we notice the example of God’s treatment of Cain, the first murderer. Cain’s inability to honour God’s requirement was most evident in the area of personal salvation. He did not care to appreciate that the shed blood of the animal victims symbolised salvation through the promised Christ, the Lamb of God (Genesis 4:3-4). By rejecting this symbolism, he also rejected the Sabbath, as the Sabbath is a symbol of redemption (Hebrews 4:3-4). Cain’s twin brother Abel sought to reason with him, but Cain impetuously rejected Abel’s arguments and reinforced this with physical violence, which ended in Abel’s death. His immediate response to this terrible deed was fear. However, when Cain fled from the presence of his family in fear of his life, God placed a mark on him, so that he would not be killed (Genesis 4:12-15). He became a living example of God’s longsuffering and of his endorsement of the concept of religious liberty. Religious liberty issues of note also come from the time of Ezra and Nehemiah. These leaders, under the blessing of the Persian rulers, had returned with other exiles from Babylonian captivity to make Jerusalem the centre of Judaism. We pick up the story in Nehemiah chapters nine to thirteen. The issues being addressed by Nehemiah were about liberty of religious expression and the freedom to obey the principles outlined in the laws of God without interference. As background to the events described, the peoples of Jerusalem had assented, without coercion in “sure covenant” fashion to uphold God’s laws, keep the Sabbath and the other principles given by God to the children of Israel (Nehemiah 9:5-38; 10:28-39). The

The Golden River that Flows through Time 168 enemies of God, and a few Jews who did not wholeheartedly enter into the undertaking, set about to undermine the plan of the people and leaders to make Jerusalem the spiritual centre of Judaism. The rulers of the Persian court, the designated leaders of the returned Jews, and the majority of the people were aware of or intended to make God and his laws the centre of the new community (Ezra 1:1-6; 7:26; 8:21- 23). The people needed liberty to fulfil these expectations. Those who disagreed with them had liberty to go elsewhere to fulfil their wishes. Consequently, the people covenanted: “If the peoples of the land bring wares ... to sell on the Sabbath day, we would not buy it from them” (Nehemiah 10:31). And on the other hand, Nehemiah demanded consideration from the inhabitants that they “come no more on the Sabbath” (Nehemiah 13:21). Nehemiah invited the returned Jews who wished to ignore these simple agreements to reform and to become partners with God. The other inhabitants of the region who were inducing the Israelites to break the Sabbath were asked to respect the will of the majority. They still had liberty to pursue their own beliefs, but at a distance from the city, so they would not interfere with the tone of religious events centred at Jerusalem (Nehemiah 13:15-22). Mutual respect and cooperation was the emphasis of his governorship. On the other hand, some telling examples of attempts to force the conscience by demanding adherence to state inspired worship are recorded in the Bible for our instruction (e.g., Daniel 3:10-13; Revelation 13:15). Liberty of conscience is something that should be protected because it is a God-given principle. In the New Testament the promotion of religious liberty is apparent. Jesus highlighted the principle that individual conscience is to be respected when he reproved his disciples for their attempt to deny it to others (Luke 9:54-55; cf. 3 John 1:9-10). Jesus’ behaviour recorded in Luke (4:28-30) shows what he thought of attempts to deprive him of religious liberty. This truth is most clearly outlined in the third temptation of Christ in the wilderness. There he refused to accept the concept that political power and religious activities can be linked (Matthew 4:8-10; Nichol et al. 1956, p. 314). In this view, the state should have no spiritual authority. Then again, the apostle Paul advised his audience that the minority view should be considered on matters not important to salvation. He argued that the right to hold a contrary view should be respected, as long as believers did not promote their views to disrupt the church (Romans 14:1-8; 1 Corinthians 8:1-13). Love Casts Out Fear The French in trying to achieve liberty, equality, and fraternity under the banner of Reason, denied all three to those who did not accept their

The Golden River that Flows through Time 169 philosophies (McManners 1969, p. 127). Strange as it may seem, all three principles – liberty, equality, fraternity – are enshrined in the heart of the Decalogue (the fourth or Sabbath command), as we will discover. In contrast to human philosophies, which sometimes can have such unwanted results as illustrated in the French Revolution, God has given us “a spirit [not] of fear, but of power and of love and of a sound mind” (2 Timothy 1:7). The Bible presents a view of God that emphasises the authority of the individual and gives, among other things, a boost to spiritual and political freedom (Fromm 1966, p. 63; cf. 2 Timothy 3:1-5) and distances the believer from fear. At the heart of the Decalogue is enshrined the principle of the equality of all before God, for all are invited to assemble before God. The invitation to worship was to “you, ... your son, ... your daughter, ... servant, ... [and] stranger” (Exodus 20:10). There is no fear of being excluded; even the stranger was invited. In this command, provision is made for communing together with God and each other (the worshippers have fraternity or common interests) and they are meant to share in the joy that these common interests bring. We know that this feeling of inclusiveness was real, for history records that the slaves in the Roman Empire rejoiced that they were given “spiritual liberty.” In the eyes of God they were on equality with their masters. This was in marked contrast to the ideas voiced by Aristotle and others who maintained that slavery was the penalty of weakness and was therefore both necessary and just (Sherrard 1959, p. 12). That the Christian church abused its privileges in regards to slavery is not a cause to reject Christianity, but it is a cause to mourn the manner in which it bent the truths of the Bible (Sherrard 1959, pp. 25, 98-102, 188). The Sabbath institution also functions to remind all of God’s mercy. He asks listeners to consider his invitation of salvation (Isaiah 1:18). The invitation given to all is to enter his pavilion of acceptance (Hebrews 4:4, 9- 11). God loves all individuals even though they have been disobedient (Revelation 22:17). He offers all freedom or liberty from guilt irrespective of our status in life (2 Corinthians 6:1-2). The pain and guilt of sin’s burden is removed. To accept Christ’s love means liberation from fear. Our prayers of thankful gratitude and confidence cast out fear (Pfister 1948, pp. 52, 250, 265). Proclaiming liberty is God’s great message to this world. Now, the Sabbath instruction is an integral part of the law of liberty (James 2:8-12); hence, it follows that salvation assurances are actually assurances of the Sabbath’s perpetuity (Romans 6:23). Having accepted God’s forgiveness, there is no fear of the unknown. Christ’s plan of salvation firmly establishes the idea that the reign of fear is finished in the believer’s mind. Notice how the apostle Paul puts this thought, “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father”’

The Golden River that Flows through Time 170 (Romans 8:15). Here the assurance is given that there is a loving Father in heaven “whose profession is to pardon” (Pfister 1948, p. 211). The believer who accepts the concept of justification by faith is reassured and when death comes they enters “a sleep that is strong and sweet,” as Martin Luther put it (Delumeau 1990, p. 493). The believer does not fear the Judgment either. Fear Brings Repression Many religions are based on fear and believers seek to gain the favour of their gods or appease them by various rituals of sacrifice, penance, deprivation, and torture. The highlighting of fear may occur in some systems of religion ostensibly based on Christ’s example. As a consequence, their worship can be demeaning, cruel, even hysterical, and full of superstition (1 Kings 18:18-40; Pfister 1959, pp. 155, 157; Sutton 1983, pp. 24-25; Delumeau 1990, pp. 373-382, 536-554; Braund & Hilliard 2020, pp. 11-18). The choice of an alternative set of principles than those enunciated by God will lead to loss of liberty (Hales 1960, pp. 23, 107; Durant 1961, pp. 19-23). A theology that is not based on the principles of mercy and justice enshrined in the gospel invitation (principles also highlighted in the Sabbath institution) means that the relationship with God is broken (symbolised by Sabbath-breaking). If deliberately and persistently embraced, practices based on fear will ultimately result in those accepting them as being categorized as resisting God’s ways (1 John 4:18). Those who accept a theology sprinkled with fear are bound to live in fear; they cannot rest and they have no problem inducing fear in others. Fear is outside God’s domain; he is the God of love and not of fear. The Scriptures picture a universal scene, near the end of time, when religious liberty will be threatened on a grand scale. The scene is graphically painted in Revelation chapter thirteen. Without struggling through the minute details of the prophecy, it can be noticed readily that the primary issue is about faith (Revelation 13:10) with its inseparable companion – obedience to God’s entire moral code (Revelation14:12; cf. v. 11). Those who follow down this path of denying liberty of conscience to others in reality have exercised judgment upon themselves and God will honour their choice. They have no future to enjoy (Revelation 15:1-2). In contrast, the Sabbath reminds all that exercising liberty of conscience will enable them to enjoy fellowship with God throughout eternity where the practice begun on earth will be continued (Isaiah 66:22-23). References Braund, S. & Hilliard, E. 2020. Just deserts in the ancient pagan afterlife. In R. M. Pollard (Ed.), Imagining the medieval afterlife, pp. 9-24. Cambridge: Cambridge University Press.

The Golden River that Flows through Time 171 Buckley, M. J. 1987. At the origins of modern atheism. New Haven, CT: Yale University Press. Delumeau, J. 1990. Sin and fear. New York: St Martin’s Press. Dickens, C. 1970. A tale of two cities. London: J. M. Dent & Sons. Durant, W. & A. 1961. The story of civilization. Part VII. The Age of Reason begins. New York: Simon & Schuster. Fromm, E. 1966. The fear of freedom. London: Routledge & Kegan Paul. Hales, E. E. Y. 1960. The Catholic Church in the modern world. New York: Image Books. McManners, J. 1969. The French Revolution and the Church. London: S.P.C.K. Nichol, F. D., Cottrell, R. F., Neufeld, D. F. & Neuffer, J. Eds. 1956. The Seventh-day Adventist commentary, vol. 5, p. 314. Washington, DC: Review and Herald Publishing. Pfister, O. 1948. Christianity and fear. London: George Allen & Unwin. Sherrard, O. A. 1959. Freedom from fear. London: The Bodley Head. Sutton, W. J. 1983. The New Age movement: And the Illuminati 666. Cedar Springs, MI: Institute of Religious Knowledge.

172 15 - Mercy and Justice Meet Key thoughts: From the time of creation, the Sabbath became a symbol of hope and confidence in divine initiatives. In effect creation was a judgment on Satan’s claims that God was defective. After being cast out of heaven, he asserted that God was keeping useful knowledge from the human pair in Eden and had even deceived them. At the unveiling of God’s plan to save the fallen race, he contended that mercy and justice could not coexist and that God operated the universe upon flawed principles. Christ, by his death, paid the just penalty for the sins of all and showed that Satan’s claims were worthless. Mercy and justice had kissed at the cross. Christ then rested from his completed work on the Sabbath. Henceforth the Sabbath became a symbol of assurance and promised deliverance. Satan nevertheless has continued his assault on God now asserting that grace has displaced the law. These claims will be silenced at the final casting down of Satan in the lake of fire. The Sabbath is a continual reminder of the joyous news that the Creator is in charge and that judgment will be made in favour of the saints. he Scriptures assure us that mercy and justice are compatible concepts. Notice: “Righteousness and justice are the foundation of Your throne; mercy and truth go before Your face” (Psalm 89:14) and that. “Mercy and truth have met together; righteousness [manifestation of justice] and peace have kissed each other” (Psalm 85:10). In seeking to understand the reason for the first text, we must go back to the time when sin emerged in heaven. Lucifer made unjust claims about God and accused him of exclusiveness and injustice and asserted that created beings could operate without reference to law (White 1947, pp. 15-19). He attacked the very foundation of God’s throne by attempting to exalt his own agenda (Isaiah 14:13-14). Then, when his activities were transferred to this earth and he successfully T

The Golden River that Flows through Time 173 tempted Adam and Eve, he made another variation on his claim. It was his “purpose to divorce mercy from truth and justice. He sought to prove that the righteousness of God’s law is an enemy of peace” (White 1973, p. 74). God was not caught unawares. Satan’s claim was shown to be utterly false by Christ’s sacrifice and the Father’s acceptance of it. They demonstrated that there was no hostility (kissing indicates this) “between righteousness and mercy, between justice and pardon” for they had embraced all these (Barnes n.d.; cf. Isaiah 53:5-6). In another expression of this great truth, God promised to act as a husband and to demonstrate his genuine concern and forever friendship toward humanity. “Yes, I will betroth you to Me in righteousness and justice, in loving-kindness and mercy. I will betroth you to Me in faithfulness, and you shall know the Lord” (Hosea 2:19-20). These texts hint at the nature of the issues confronting God’s ancient people (Israel) and his solution to the sin problem. The Original Rebellion In earnestly wishing to be like God, Satan desired to be involved in the creation planning (cf. White 1945, p. 36). However, only the Father, Son, and Holy Spirit were involved in this activity (Genesis 1:1-2; John 1:1-3). His omission hurt Lucifer so deeply that he determined to do something about it if possible. God did not defer his plans to create this earth simply on account of Lucifer’s rebellion. He could see the future history of Lucifer’s rebellion and he laid plans to meet it before it arose (Ephesians 1:4; 1 Peter 1:20). God was restricted in his possible courses of action on account of his unalterable character traits (John 3:16; 1 John 4:8-9). He was about to demonstrate that the principles that governed his kingdom allowed the harmonious resolution of the most difficult issues. Satan, on the other hand, could use any and every device to reach his objectives (Job 1:8-12). The total creation package was, in fact, a reminder of the judgment previously made on Lucifer in heaven (John 1:1-3; Revelation 12:7-9). By the act of creating the earth, Christ declared that Lucifer could not by negotiation, threat, or subterfuge alter God’s principles and plans. The creation events and Satan’s subsequent behaviour in the Garden of Eden highlighted for all God’s justice in casting Satan from heaven. Significantly, God’s ability to judge in righteousness according to an absolute moral standard is closely linked conceptually to his creative ability (Psalm 96:4-5, 10-13). On account of God’s creative and upholding ability, he is qualified to judge the people in righteousness. Notice Psalm 96, verse 10, “‘The Lord reigns; the world also is firmly established, it shall not be moved; He will judge the peoples righteously.’” He will triumph over evil (v. 13), therefore rejoice (vs. 11-12)! It follows that the Sabbath, the memorial of creation

The Golden River that Flows through Time 174 (Genesis 2:1-3), reminds readers of God’s righteous judgments. From the beginning, the Sabbath was a symbol of confidence in divine initiatives. Mercy and Justice Are Compatible At the cross, mercy and justice kissed (Psalm 85:10). This was possible as both the law and gospel are based on the principle of love. One writer has said, “God’s love has been expressed in His justice no less than in His mercy. Justice is the foundation of His throne, and the fruit of His love” (White 1973, p. 74). Furthermore, “the cross points to the holy law of God, which has been transgressed. The death of Christ is an unanswerable argument to the immutability and righteousness of the law” (White 1893, p. 82; cf. Matthew 5:17-19; Romans 6:23). In confirmation of the thesis that mercy and justice are compatible, we notice the additional witness of the prophet Jeremiah in his appeal to Israel about 626 BCE (Jeremiah 17:24-27; Nichol et al. 1955, pp. 343-348). He reaffirmed that neglect of the law (together with the Sabbath, which he specifically mentioned) would, ultimately, be assessed as support for Satan and bring eternal, negative consequences upon those who rejected God institution knowingly. An unquenchable fire would be kindled in Jerusalem or, in other words, the fire would burn until it did its destructive work. From an historical perspective, this conditional prophecy was fulfilled in 586 BCE by the Babylonians who stormed and destroyed the city by fire and again in 70 CE when the Romans destroyed the city of Jerusalem by fire (2 Kings 25:8-9; Whiston 1936, pp. 310, 832; Robinson 1945, p. 429; Roth 1971, pp. 1384, 1399-1405; Schürer 1973, p. 506). The first destruction by conquest and fire ended the history of Israel as an independent state. This was on account of idolatry and gross neglect of God’s revealed will, and this included neglect of the Sabbath. Here we have unmistakable evidence that Jesus intended the Christian church to honour the Sabbath as he honoured it. This conclusion is made firm when we consider Jesus’ advice to those who might be in Jerusalem during the time of its destruction. “And pray that your flight may not be in winter or on the Sabbath” (Matthew 24:15-16, 20). The Christian Church held the Decalogue in high regard in its early years but segments of the church became casual about it within the first two centuries of Christ’s death (Burton 1998, pp. 316-317). If Satan can urge successfully that the law is in need of just a slight modification (such as changing the day of worship from the seventh to the first day of the week), then he has, in effect, indicated that there is a defect in the law. By implication, this means that we serve a defective God (White 1999, p. 15). God also spoke through the apostle Peter on this subject after his resurrection. He reminded the people that Moses had already advised that “Him [Christ] you shall hear in all things” (Acts 3:22, cf. Deuteronomy

The Golden River that Flows through Time 175 18:15, 18). An emphasis can be placed on the phrase “all things.” Jesus spoke passionately about the seventh-day Sabbath. In case the importance of Jesus’ words was in danger of being lost, Moses had already declared (Deuteronomy 18:18-19): “and it shall be, every soul that may not hear that prophet shall be utterly destroyed out of the people” (Young’s Literal Translation; cf. Acts 3:23). After the cross we find that Satan did not cease the struggle, but simply changed tactics. Now he argues through his agents that grace has taken the place of the law (cf. Romans 6:23; 1 Corinthians 15:56). In other words, the moral law delivered at Sinai has been superseded. Christ’s commandments now are summarised by the law of grace that simply says we are to love one another (Haynes 1928, pp. 77-84; Nichol 1952, pp. 81, 85, 87, 92, 96, 100, 103). What may be forgotten is this is exactly what the law of grace said before the cross (Deuteronomy 10:12-21). The reality is that if the Decalogue (principles of God’s government) has been replaced by something else, then Christ died in vain. Eminent scholars of the past, such as the Reverend Andrew Fuller (Baptist) and John Wesley (Methodist), understood that to argue against the law was to subvert the gospel (Haynes 1928, pp. 78-83). Rightness or justice is defined by the law (codified love); grace shows us the way in which its just demands might be met, that is, through faith in the forgiving and transforming power of Jesus Christ (Romans 3:19-26). One writer has put it as follows: “The gospel of Christ is the law exemplified in character” (White 1999, p. 340). Jesus paid the price demanded by God’s justice by dying, for the broken law demanded the death of the sinner (Romans 6:23; 1 Corinthians15:56). Final Casting Down of Satan As we look at the scriptural record, we notice with fascination that Christ is closely linked with the announcement of judgment in Eden (Genesis 3:15) and is involved in judgment to the end of time (John 5:22- 27). Christ now is our High Priest ministering on our behalf in heaven (Hebrews 7:25). At the end of his ministry he will stand up, return to this earth, and announce the rewards to be given at the final casting down of Satan (Daniel 12:1-3; cf. 7:9-10, 13-14). Satan’s deceptive claims will be silenced when he is removed from the scene. A final judgment of Satan is spoken of in Revelation. Then all the wicked, including Satan, will be cease to exist (Revelation 20:8-10). This event is followed by the creation of the new heaven and earth (Revelation 21:1), to be remembered in the celebration of the Sabbath there (Isaiah 66:22-23 – secondary application). Consequently, the Sabbath throughout eternity will be a symbol of completed judgment, eternal freedom from sin, and eternal rest. This event has been prefigured from the beginning of time. As we look at these models of judgment in Scripture, our mind is

The Golden River that Flows through Time 176 directed to Christ. He created time and continually draws our attention to his ministry in heaven through the recurring Sabbath memorial. In every age of earth’s history, this memorial has been there to remind continually of God’s care and interest in human affairs. It reminds us of our Creator and his previous just judgments. It reminds us that mercy, justice, and judgment are combined in the one person, Jesus Christ (John 1:1-4, 14; James 4:12). With Glad Confidence We can say with the psalmist that the judgment is a time of joy. “For He is coming, for He is coming to judge the earth. He will judge the world in righteousness and the peoples with His truth” (Psalm 96:13). This is on account of the fact that “righteousness and justice are the foundation of His throne” (Psalm 97:2). Believers can have confidence. Indeed the psalmist admonishes, “Let the earth rejoice” and the multitudes “be glad!” (v. 1). The apostle Paul in Romans adds to this thought when he speaks of God being our “propitiation” or “mercy seat.” The Decalogue was housed under the mercy seat indicating that its requirements could be kept only through Christ’s merciful provisions (Romans 3:25). This is our assurance that the world’s sin problem has been solved by Jesus paying the full penalty for sins and that the judgment can be faced with confidence (Daniel 7:22). The point of utmost significance is that Christ, the Creator and Redeemer, is our Surety in the heavenly sanctuary (Hebrews 7:22). Christ decides (or judges) who he will defend against the accusations of Satan. The decision is favourable for those who have confessed their sins and exercised faith in his saving power or grace. The pre-eminence of our Creator and Redeemer in the climactic event of this world’s history is a source of joy. The Sabbath, the symbol of both creation and redemption, reminds us continually that God is on our side in the affirmative judgment (James 4:12; 1 John 1:1-4, 6-7). “The Sabbath is a golden clasp that unites God with His people” (White 1948, p. 351). References Barnes, A. n.d. Notes on the whole Bible (Psalm 85:10). https://www.studylight.org/commentaries/eng/bnb/psalms-85.html Burton, K. A. 1998. The decalogue as essential Torah in second temple Judaism. Journal of the Adventist Theological Society, vol. 9, no. 1-2, pp. 310-317. Haynes, C. B. 1928. From Sabbath to Sunday. Washington, DC: Review and Herald Publishing. Nichol, F. D. 1952. Answers to objections. Washington, DC: Review and Herald Publishing. Nichol, F. D., Cottrell, R. F., Neufeld, D. F. & Neuffer, J. (Eds.). 1955. The Seventh-day Adventist Bible commentary, vol. 4, pp. 343-348. Washington, DC: Review and Herald Publishing. Robinson, T. H. 1945. A history of Israel, vol. 1. From the exodus to the fall of Jerusalem, 586 B.C. Oxford: The Clarendon Press.

The Golden River that Flows through Time 177 Roth, C. (Ed.) 1971. Encyclopaedia Judaica, vol. 9. Jerusalem: Encyclopaedia Judaica. Schürer, E. 1973. The history of the Jewish people in the age of Jesus Christ (175 B.C. - A.D. 135), vol. 1. (English version, editors G. Vermes & F. Millar). Edinburgh, England: T. & T. Clark. Whiston, W. 1936. The life and works of Flavius Josephus. Antiquities of the Jews, book 10, chap. 9. Wars of the Jews, book 6, chap. 9. Chicago, IL: John C. Winston. White, E. G. 1893. The way to Christ. The Bible Echo, vol. 8, no. 6, pp. 82-83. White, E. G. 1945. Spiritual gifts, vol. 3. Washington, DC: Review and Herald Publishing. White, E. G. 1947. The story of redemption. Washington, DC: Review and Herald Publishing. White, E. G. 1948. Testimonies for the church, vol. 6. Mountain View, CA: Pacific Press Publishing. White, E. G. 1973. God’s amazing grace. Washington, DC: Review and Herald Publishing. White, E. G. 1999. Christ triumphant. Warburton, Victoria: Signs Publishing.

178 16 - Harmony Key thoughts: God’s very good, complete, and harmonious creation was commemorated and immortalised by the Sabbath institution. Satan contended from that time that God’s creation was not complete, for it lacked the opposite of good (evil). Humans accepted this proposition and sin entered the world. From an early time philosophers have contended that good and evil are two sides of the one coin and that they can coexist and lead to harmony. This proposition is fundamental to the great controversy between Christ and Satan. The last great struggle between the forces of good and evil will be over the primacy of God’s word and the place of traditions of human devising. Those who triumph will give intelligent obedience, through faith, to all of God’s commandments for this represents faith in action. Before God brings final judgment on the world, the truth about the Sabbath will be restored. It is a golden river that flows through time pointing to Christ. The Sabbath reminds us that God has a program to achieve harmony and to triumph over disharmony. n contrast to the partially completed creation, which God proclaimed “good” (Genesis 1:12, 18, 25), the completed creation was said to be “very good” (v. 31). The completeness or oneness of creation was commemorated by the creation of rest (the Sabbath); God and humans socialized together. God’s creation possessed an abundance of opposites such as male/female, sun/moon, light/dark, dry/wet, smooth/hairy, and curved/straight. The creation was harmonious and at one. God shared himself with humans, as an expression of his love and of the pervading harmony. There was one opposite, which was absent—evil. Satan sought to spoil the unity of the creation by introducing a new idea. He cast doubt on the proposition that the creation was complete or I

The Golden River that Flows through Time 179 very good (God is not loving). He indicated that the absence of evil was excluding certain knowledge necessary for long term harmony. He promoted the idea to Eve that the fruit of the forbidden tree, if eaten, would introduce new knowledge (Genesis 3:1-4; cf. 2:9) and lead to a state far superior to her present existence (v. 5 – God is not truthful). In making these propositions, he implied that there was a defect in God’s character but, by contrast, he was perfect! In fact, in some folk religions Lucifer is considered the leading deity who combines the knowledge of good and evil (Vance 1991, pp. 36-37). Through using this strategy, the great controversy that began in heaven (Revelation 12:7-9) was about to gain a foothold among the inhabitants of this earth. The idea that good and evil are compatible was pursued until the deception was complete and Adam and Eve found themselves sinners and condemned to die (Genesis 3:19). God said, “The man who was like one of us ... is now fallen” (Clarke 1854, pp. 53-54 on Genesis 3:22). At this point of despair for humanity, God set in train his plan of salvation (restoration of harmony), which is termed the at-one-ment (Genesis 3:15; cf. 1 John 2:1- 2). At its heart this plan focused on a new heaven and earth in which the saved inhabitants will dwell and communicate freely with God in the absence of evil (Hebrews 11:9-10, 39-40; Revelation 21:1-5). When this plan is brought to completion, the event will be celebrated regularly by all the saved on the Sabbath (Isaiah 66:22-23). This confirms in our minds that the Sabbath was instituted as a powerful symbol of oneness or harmony from the beginning. The Dance of the Stars Sinful humans seek oneness, harmony, peace, and enlightenment through many practices. We notice with fascination that the philosophies of many religions balance good and evil to achieve the state of harmony. Some examples will illustrate the point. Soon after the prophet Daniel passed from the scene of action, a boy was born on the island of Samos in the Aegean Sea (around 560 BCE). He was said to be born of a virgin, to be trained in all the mysteries of the Egyptians and Babylonians, to have taught in parables and ascended to heaven after his death (Wertheim 1995, pp. 19- 22). He believed that the world was composed of opposites such as wet and dry, male and female, odd and even, hot and cold, good and evil. Pythagoras was a mystic who combined religion and science in his religious communities. He believed that numbers were divine and represented the gods and that numbers possessed ethical and moral characteristics. Odd numbers (3, 5, 7, etc.) were male and stood for the good or the heavenly realm and even numbers (2, 4, 6, etc.) were female and stood for evil or the earthly realm. He did not invent this dualism of female-male and earthheaven, but he gave it mathematical significance. The task of the

The Golden River that Flows through Time 180 mathematician, in his view, was to discover the relationships among these numbers both from a numerical and ethical viewpoint. His philosophical system held that the soul could escape at death from the earth (female realm) to the realm of the sky (male realm). The soul was hence regarded as immortal and was considered to participate in endless reincarnations (Goetz 1988, pp. 587-588; Wertheim 1995, pp. 25, 27-28). Other philosophers held similar notions to Pythagoras. The Buddhist believes that “Good and bad, the sacred and the profane, the sensual and spiritual, the worldly and the transcendental, ignorance and enlightenment, samsara and nirvana are not absolute opposites, or concepts of entirely different categories, but two sides of the same reality.” This reasoning gives a driving force to the mystic to achieve the lifelong goal of blending opposites to find unity, oneness, and to bring enlightenment. In Chinese philosophy the balance between yin and yang is of paramount important. Now, “the yang is the good, light, positive, masculine; the yin – evil, dark, feminine, negative. This means that from the interaction of the two cosmic forces, all patterns, ideas, systems, and cultures evolved. Change is constant, simple and easy, and whatever issues from it is good” (Soothill 1973, pp. 153, 159-167; Steed 1978, pp. 17-19, 121-122; Goetz 1988, p. 588). However, there is another perspective that should be understood. Bitter and Sweet Are Incompatible There are a number of philosophies that contend that good and evil are compatible as indicated above. The apostle James indicated that this argument was in the same league as suggesting that bitter and sweet water can come from the same source or that envy and selfishness can rest comfortably with good deeds and words (James 3:10-18). Jesus displayed the same logic when he responded to the Pharisees’ accusation that he worked by the power of the Devil. “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand.” And Jesus’ concluding statement was: “He who is not with Me is against Me, and he who does not gather with Me scatters abroad” (Matthew 12:22-30). It seems possible that the arguments generated by both James and Jesus were being directed in part against the philosophies held by Alexandrian Judaism. In the time of Christ, Philo of Alexandria (c. 20 BCE to c. 50 CE) was active. He, like others of the Alexandrian school, had drunk at the well of Greek philosophy and some of these ideas were allied to those understood by the Pharisees. Philo believed that all things were divided at creation into two equal and opposite parts. The complementary law accepted by Philo was that there was harmony of the opposites, since when they were fitted together they made a harmonious whole. Thus, God was considered the “creator of fellowship.” Reasoning along these lines, and

The Golden River that Flows through Time 181 using the allegorical method, these philosophers held that God also formed humans with two imaginations, one evil and the other good. Thus, as soon as humans were formed these two dispositions, good and evil, were considered to exist (Wolfson 1982a, pp. 332-342; Wolfson 1982b, pp. 288- 290). Another idea coming from Greek philosophy was the belief in the natural immortality of the soul as an expression of their concept that the soul was of divine origin and longed to ascend (eros yearning) and behold a vision of the world beyond the senses. The idea was vigorously opposed by early Christians who considered the concept of immortality blasphemous because it was implied that some virtue or value resided in the soul. They held that the idea of soul virtue was totally opposed to the concept that God’s love (agapē) creates value (cf. Ezekiel 18:4, 20). However, as time passed the concept of the immortality of the soul was blended with the early belief in Christian circles in the resurrection of the flesh as an expression of God’s love and grace (Nygren 1982, pp. 143, 172, 280-281). The Bible pictures God as opposing evil and refusing to cooperate with the originator, Lucifer, who first introduced the idea of the natural immortality of the soul (Genesis 3:4). God gives sinful humans the ability to distinguish between good and evil (Romans 3:20; 7:7; 2 Thessalonians 3:3), through the ministry of the Holy Spirit (John 14:16-17, 26; Romans 2:15). The Sabbath institution reminds all that completeness or oneness associated with God can be achieved in the absence of evil. Its significance is multifaceted as follows. Oneness Principle Seen in the Beginning God memorialised his very good creation or completed creation by instituting the Sabbath (Genesis 1:31; 2:1-2). By this act, he was saying that nothing lacked in terms of completeness and that this day focused the minds of his intelligent creatures on him, the perfect One. As Lord of the Sabbath (Mark 2:28), as the repository of good and the source of wisdom (Proverbs 2:6-9), he declared that his government and creation were perfect and at peace. This state could only be maintained in the absence of evil (Revelation 12:7-9). The Sabbath, then, was intended as a constant reminder of the unique attribute of God’s government (love – agapē). This principal is expressed in his law (Deuteronomy 10:12-22; 1 John 4:8; 5:11-13). The bond (oneness) between the Creator and the creatures made in his image was immortalised in that a vibrant creature/Creator relationship was established on the first Sabbath. It was made as an abiding institution to commemorate God’s desire to “dwell with His people.” He set the Sabbath aside, rested, and blessed it for this purpose (Genesis 2:2-3). Now, it should be evident that the Lord of the Sabbath, Christ (Mark 2:28), cannot bless his own Sabbath day and the Sabbath of wayward humans too (Daniel 7:25-

The Golden River that Flows through Time 182 27). Oneness Principle Reaffirmed after Sin Entered After the entrance of sin, in order to highlight the idea that harmony is possible only in the absence of evil, God reminded humanity that the Sabbath concept still was linked inseparably to the concept of oneness with God through the transformation brought by sanctification. We notice this thought in Exodus (31:13): “Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations that you may know that I am the Lord who sanctifies [consecrates] you” (cf. Ezekiel 20:12, 20). This principle of harmony with God is reiterated in the New Testament, and establishes the Sabbath in perpetuity. Let us follow the line of reasoning, which emphasises the connection. All have sinned or have accepted some of the devil’s propositions (Romans 5:12), but there is hope for the sinner who exercises the gift of faith in Christ’s sacrifice (Romans 1:16-17). Our only hope of salvation is to rest in Jesus and to cease from our works, which are continually evil (thoughts evil, etc. – Romans 3:21-24). This concept of resting in Jesus, a powerful symbol of cooperation, oneness, or harmony, is developed in the book of Hebrews. There the writer links the creation rest (symbolised by the Sabbath institution) with the rest of salvation. This reminds readers that there is a golden thread of oneness, which links God inseparably to the Sabbath concept (Hebrews 4:3-11). Notice how the proposition is put: “For we who have believed do enter that rest” (v. 3). “There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His” (vs. 9-10). When did God cease from his works? Why verse four gives us the answer: “‘And God rested on the seventh day [Sabbath] from all His works.’” This means that the Sabbath continually reminds us that it signifies the gift of rest and points readers to the gift of salvation obtained through God’s enabling power (Venden 1987, p. 184). Oneness Principle Maintained in the New Earth The Sabbath in the new heavens and new earth will be a focal point of celebrating the eternal and universal re-establishment of harmony and by implication the elimination of evil from the entire universe (Isaiah 66:23). We note with fascination that the great celebration of victory over Satan and his followers in heaven focuses on Jesus Christ as the Creator (Revelation 4:11). The plan of salvation is based on this outcome, and each week the Sabbath reminds believers of it! On a regular basis in heaven, the Sabbath will remind the saved of the unchangeable nature of God’s kingdom (Revelation 1:17-18) and that freedom cannot be achieved apart from God’s will expressed in the “Creator’s law” (cf. White 1950, p. 499). It

The Golden River that Flows through Time 183 reminds readers that there is no common ground between good and evil (Matthew 12:24-28) and that the “fear of the Lord is to hate evil” (Proverbs 8:13). War of Ideas Reaches a Climax There is a fascinating story told in Revelation in which two world powers, one primarily religious and the other civil, combine their efforts and cause the inhabitants of the earth to worship in the manner approved and blessed by them (Revelation 13:12). The word “causes” informs readers that the peoples and nations do not necessarily give enthusiastic assent. Many may do this, but the reality is that these powers dictate that all should join in ecumenical worship or assent to some form of honouring human ideas and traditions. Those who refuse are to be punished (v. 15). The leopard like beast pictured in Revelation thirteen has a number of notable features. It has characteristics of a lion, bear, leopard, and a nondescript beast all combined in a single power, and it arises from the sea (or populated areas – Revelation 17:15). The prophet Daniel predicted that a succession of empires would arise after his day. Babylon (lion) would be succeeded by Medo-Persia (bear), Greece (leopard), and finally Rome (Daniel 2:36-45; 7:3-7). History records that this happened. John’s account features elements of these previous civilisations preserved in the nondescript leopard beast. The idea hence conveyed is that the leopard beast power has preserved remnants of religious practices or philosophical ideas from these past empires and incorporated them in its communion (syncretism has occurred). The distressing picture that emerges from this chapter in Revelation is that the fiery serpent, who claimed to possess the power to open the doors of understanding of Eve to both good and evil, will again deceive many through tainting the purity of Christ’s doctrines with concepts taken from tainted religions or mixed with human-derived concepts. Indeed, it is evident that the great religio-political power highlighted will try to meld opposites from two incompatible sources and to present them as truth. The strategy adopted ostensibly is to bring a greater unity into the witness of the Christian church. Harmony in Today’s World Christ declared of himself, “I am the light of the world” (John 8:12). Therefore, the Lord emphasized separation from error, not religious unity on the basis of error or a mixture of truth with error. The mingling of human traditions with God’s truth produces a deadly mixture (2 Corinthians 6:14, 17; Revelation 18:4). The Sabbath reminds readers that they should take their instruction from God’s recorded word alone, for it

The Golden River that Flows through Time 184 takes readers back to the time when humans communicated directly with God. Without question, human tradition had no opportunity to develop by the time of the first Sabbath. Our understanding must be based on the word of God alone. The prophetic word indicates that divergences in understanding would occur in the areas of salvation and God’s will as expressed in the Decalogue (i.e., Daniel 7:23-25; 8:9-13; Revelation 12:17; 14:12). In order to counter these developments, the Scriptures bring to view an end-time movement in which old truths will not only be protected but be restored (Isaiah 58:12-14; Revelation 14:12). The Sabbath is one of the almost forgotten truths, which will be restored. Why should this truth be highlighted? The completeness of creation events actually expressed the completeness of the Creator and his philosophy. In the beginning God established the concept of a worshipSabbath linkage as a protection against the entrance of deception and sin. Once sin entered, the Sabbath served to perform a similar function through worshippers forming a vibrant relationship with God on his day. During much of the Old Testament era, the lessons conveyed by the services in the earthly sanctuary continued to emphasize that God, the Creator, wished to dwell among his people (Exodus 25:8). Its ceremonies were perpetual and revolved around the Sabbath cycle continually pointing the people to their Creator and Saviour. Jesus then came to dwell with the race and to give his life to save humanity. While on earth, many of Christ’s notable miracles of healing were performed on the Sabbath in order to emphasise the function of the Sabbath in directing minds to the great truths of salvation. He returned to heaven to serve in the heavenly sanctuary and will come again soon to take the faithful to dwell with him forever. The Sabbath hence is a golden river that flows through time bringing with it the waters of salvation within the defining banks of the law of liberty. The Sabbath continually points to Christ and the unadulterated Word and urges all to rejoice. The Sabbath today is an assurance that God has a program to achieve harmony in a world where sin has no place. Indeed, the law of love contained in the Decalogue is necessary for harmony, for oneness (Steed 2000, p. 8; cf. Deuteronomy 10:12-13, 17-19). Today, the invitation is to worship God in gratitude, the Sabbath comforts us with certainty in an uncertain world and reminds continually that God does not change. It constitutes a continual invitation to ‘“Come!” And let him who hears say, ‘Come!’ And let him who thirsts come. And whoever desires, let him take the water of life freely” (Revelation 22:17). The Sabbath is God’s gift to us now and in eternity. References Clarke, A. 1854. The Holy Bible containing the Old and New Testaments: The text with

The Golden River that Flows through Time 185 commentary and critical notes, vol. 1. London: William Tegg. Goetz, P. W. (Ed.). 1988. Pythagoreanism. Encyclopaedia Britannica (Macropaedia), vol. 25, pp. 587-590. Nygren, A. 1982. Agape and eros (P. S. Watson translator). Chicago, IL: University of Chicago Press. Soothill, W. E. 1973. The three religions of China. Westport, CT: Hyperion Press. Steed, E. H. J. 1978. Two be one. Plainfield, NJ: Logos International. Steed, E. H. J. 2000. Unity at any cost? Record, vol.105, no.24, pp. 8-9. Vance, M. 1991. The trail of the serpent. Pune, India: Oriental Watchman Publishing. Venden, M. 1987. 95 Theses on righteousness by faith. Boise, ID: Pacific Press Publishing Association. Wertheim, M. 1995. Pythagoras’ trousers. London: Fourth Estate. White, E. G. 1950. The great controversy between Christ and Satan. Mountain View, CA: Pacific Press Publishing. Wolfson, H. A. 1982a. Philo. Foundations of religious philosophy in Judaism, Christianity, and Islam, vol. 1. Cambridge, MA: Harvard University Press. Wolfson, H. A. 1982b. Philo. Foundations of religious philosophy in Judaism, Christianity, and Islam, vol. 2. Cambridge, MA: Harvard University Press.

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