Introduction: The Victory

ne of the most commonly used verses for declaring the Victory message is found in John’s first epistle: “Whosoever is born of God doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God.” (1John 3:9)  Another passage, even more strongly worded, confirms the meaning just as it reads in English, despite the attempt that some have made to soften its meaning: “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” (1John 5:18)

John, like a number of other Biblical writers, places a clear distinction between known and unknown sins, writing, for example, “there is a sin not unto death.” (1John 5:17) What makes a sin “not unto death” is described in such early books as Numbers, where we read, “And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth Yahweh; and that soul shall be cut off from among his people.” (Num 15:27, 30)

The word “presumptuously” in that passage means to do something in a prideful manner: deliberately, and without consideration of the consequences.  It is set apart as a different kind of transgression from that which is done “in ignorance,” and John’s first quoted statement (1John 3:9) points out that one who is truly born again “doth not commit” sin.  In English, of course, the word “commit” means to do something actively, and in the Greek the statement is worded in such a way as to indicate that the born-again believer does not “produce” or “make” a sin from any active principle within himself.

We are further given such instructions for righteousness as, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well.” (Isa 1:16, 17a)  While one ceases, therefore, to do what is known to be “sin,” there remains a process of discovering righteousness, and putting away any other transgressions and defects of character when they are discovered (i.e., when the sins are no longer done in ignorance).  The parable is given: “So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.” (Mark 4:26-29)

At every level of development, the growth is perfect for its present stage, but continues onward in maturation until the full “perfection” that is called “the measure of the stature of the fulness of Christ” (Eph 4:13) is attained.  These principles are among the most well established teachings of the CSDA Church, covered in a number of earlier articles, and fully supported by a wealth of striking statements from Seventh-day Adventist writings, such as, “Let none deceive themselves with the belief that they can become holy while willfully violating one of God’s requirements. The commission of a known sin silences the witnessing voice of the Spirit, and separates the soul from God. ‘Sin is the transgression of the law.’ And ‘whosoever sinneth [transgresseth the law] hath not seen him, neither known him.’ [1 John 3:6.] Though John in his epistles dwells so fully upon love, yet he does not hesitate to reveal the true character of that class who claim to be sanctified while living in transgression of the law of God.” [The Great Controversy (1888), page 472, emphases added]

Willful sin is declared to be different from ignorant transgression.  Referring to Galatians 6:1, Ellen G. White wrote, “Here is a special direction to deal tenderly with those overtaken in a fault. This word ‘overtaken’ must have its full significance. It describes something different from deliberate sin; it applies to one who is led into sin unawares through want of watchfulness and prayer, not discerning the temptation of Satan, and so falling into his snare. There is a difference to be made in the case of one who deliberately enters into temptation, who marks out an evil course, covering his sins skillfully, that he may not be detected.” [Gospel Workers, page 397] In this she, and unadulterated Adventist doctrine in general, merely reflect the Biblical distinction, and the Biblical importance of that difference.

These teachings are well known among those who teach and are familiar with CSDA doctrine.  The question does remain, however, and has perhaps not yet been properly addressed: “How exactly does one who is living the sanctified life, and walking in the victory, deal with his or her sins when they are revealed?”  We believe that the 144,000, who perfectly reflect the character of Christ, must be cleansed from all sin, (1John 1:7) known and unknown, by the blood of the Messiah.  This wonderful condition is the end result of sanctification, and necessarily involves undertaking a process of self-examination and self-discovery.

Let us begin to answer the question of, “What do we do when we discover sin within ourselves,” by examining what happens when sin occurs in the experience of the unconverted, of one who sins as a matter of course.

The Natural Man

We read, “But every man is tempted when he is drawn away of his own lust [i.e., desires], and enticed. Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.” (James 1:14, 15) This is the process as described in the Word of Yahweh.  We find that sin always begins in the mind, in the imagination, when desires that are unholy are indulged and cherished.  At some point thereafter, the sinful act is performed in harmony with the unchecked desires, and if the sin is left to pollute the character, it produces its appropriate wages: death. (Rom 6:23)

Based upon the principles of Scripture, Adventist doctrine rightly holds that there is a “chain” of causality that leads directly from thoughts to a man’s ultimate destiny.  The figure below illustrates this concept.

If our thoughts, which include our feelings and conclusions, are susceptible to Satan’s temptations, they will be unreilable ones, either about ourselves or others, and the actions that result will be improper.  These actions, when practiced, lead to the development of habits, and it is the habits that form the character.  Destiny, therefore, which is the reward of character, is ultimately determined by the thoughts, and in the natural man that destiny is destruction.

Often enough there is a chain of actions, the core of which is a false thought, and thus from a spiritual standpoint the natural or carnal man can be represented by the diagram on the left, which shows sin and self at the core of the personality, and actions streaming outward in every direction based upon a faulty foundation. The character of the man, as seen by outsiders, is the collective group of actions that lay on the outermost links of the chains.

Unfortunately, when “facing” a sin, both the convert and the worldling tend to look directly at the actions themselves, and thus they see only the resultant acts at the ends of the chains.  It would be as if the viewer were standing to the right of the diagram and looking at it from that standpoint. Only the rightmost “sphere” of that arm would be seen, hiding the two between itself and the sinful core, and masking the root of the transgression.

There are two errors that can be made at this point.  The first error is to assume that the action itself is the problem.  Thus, the individual committed to sanctification may strive to put it away, but, failing to address the underlying issues, may be surprised and disappointed to see it, or a similar transgression, recur.  The second error is to ignore the problem that is exposed, and seek to eliminate the core thoughts without first confessing and repenting of that which is already seen.

Both these errors must be avoided by the committed Christian. The worldling does not have either a defense against the commission of the acts or the means to truly destroy them from his or her life.  Of course, many in the world would not even have the motivation to attempt this process anyway, or the insight to necessarily identify such actions as problematic.

The Spiritual Man

At conversion, the following procedure takes place through the power of the blood of Yahshua, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” (Ezek 36:26)  This does not, however, mean that the newborn Christian is necessarily educated in the Way already; it does not mean that he immediately receives a refined character.  Yahweh does not employ force, even in the correction of His children, and works through the principle of “agreement” to teach those who are in covenant with Him the way that they should walk.

We read, in addition to Isaiah’s statement that our responsibility is to “learn to do well,” “He hath shewed thee, O man, what is good; and what doth Yahweh require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8) “Shew me thy ways, O Yahweh; teach me thy paths.” (Psa 25:4)  “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” (Mat 11:29) “As many as I love, I rebuke and chasten.” (Rev 3:19a)  This is the method of correction: discipline for those who agree to a sanctified life, not force upon the unwary or the unwilling.

A new heart is given to the Christian, but this is not the end of the process – it is only the beginning. Once declared “justified” by the acceptance of the Messiah, the believer then begins the lifetime work of “sanctification,” which involves putting away transgressions as they are revealed through the study of Scripture, the insight of the Holy Spirit, or the influence of one’s fellow disciples.  Some activities, some thoughts and habits, of course, are obviously faulty, and may be dispensed with immediately; but the most important change takes place in the very center of the personality, as shown in the diagram on the right.  No longer does the born-again Christian act consciously from the sinful, selfish core; but while the chains of inappropriate thoughts, feelings and actions are no longer anchored in the soul itself, they are nevertheless connected to false thoughts and incomplete ideas.  It is the Christian’s duty to uncover and forsake these ghostly moorings according to the instruction: “learn to do well.”

Unfortunately, many who understand and submit to this process are misreprsented by worldly Christendom as being legalistic. This is, however, quite far from the truth. The victory-believing, commandment-keeping Christian is keenly aware of his or her own inability to be perfect (or even adequate) apart from the Father’s grace, the Son’s sacrifice and the indwelling presence of their Spirit. We recall from the very first verse quoted in this article that the reason the born-again Christian does not commit known sins is because Yahweh’s “seed remaineth in him.” This has nothing to do with personal merit, or one’s ability to be justified by the law, (i.e., legalism) but describes the only way one can be justified and remain in the sanctified life. Obedience, including this work of soul-cleansing, is merely the loving response the Christian renders to undeserved grace and salvation.

Expelling the Ghosts

As mentioned above, there are two errors that may arise when seeking to be clear of the false thoughts that lead to transgressions.  By looking too closely at the act itself, and assuming that it alone is the problem, much may remain to trouble the soul after the initial issue is tackled.  By putting repentance of the action on hold and attempting to travel back up the chain to the “root” before any confession and repentance is accomplished amounts to a journey in a dark and unmapped country without a lamp, for the Scriptures say, “The way of the wicked is as darkness; they know not at what they stumble,” (Pro 4:19) and this applies to all who have known, unconfessed sins. (Ezek 33:4, 8, 9)  It is only by first having the soul cleared of the identified errors that Yah can fulfill His covenanted promise to His people: “And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.” (Isa 42:16)

As the figure on the left indicates, it is sometimes the case that a single thought or action may lead to a number of connected resultant transgressions.  In such a case, the humble Christian may actually benefit from this by being able to more easily identify the prerequisite condition and eliminate it.  In this, both the insight of the Holy Spirit (through conscience or discernment) and the help of the brethren may be of use.  The Scriptures tell us that the Holy Spirit will guide us into “all truth,” (John 16:13) and also that those who are being sanctified with us, particularly those inspired to work actively in the ministerial roles, are to encourage us in righteousness, (Heb 10:25) in order to help refine our characters as the needs dictate. (Eph 4:11, 12)

It is often the case that “groups” of associated errors may thus be identified.  For example, an individual may be uncharitable toward those in need, and at the same time a glutton.  These two outward acts are evidence of a more “internal” issue of greed.   If the individual becomes convicted of these things by self-examination, or after having it pointed out by diplomatic and loving saints, the real issues that pollute the life may be revealed.

It must be remembered, of course, that seeking out hidden issues while ignoring known ones is a great error, for such a search cannot be truly aided by the full insight of the Spirit while these known problems are brushed aside.  When the act of gluttony is pointed out in the hypothetical case above, the individual is not then to say, “Yes, I see that, let me try to figure out how this began,” or “Let me try to uncover why I am able to succumb to this temptation so readily.”  This is a necessary work, but we are clearly instructed, “Repent [first] […] and ye shall receive the gift of the Holy Ghost.” (Acts 2:38)

Acts 2, from which the above quote is taken, is a suitable example of this principle.  The Hebrews, who crucified the Messiah through their covenant association with the corrupt religious leaders, did not, upon hearing Peter’s speech, say, “Well, let me first see why the Sanhedrin did this, and where they went wrong, then I will return and be baptized.”  No, immediately “they were pricked in their heart, and said unto Peter and to the rest of the apostles, ‘Men and brethren, what shall we do?’” (verse 37)  They realized that, since they were guilty, immediate action was required to clear them from the stain of transgression, and after they were clear they began to learn the history of the matter, being equipped at that point to do so. “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” (verse 42)  This is a template for how the Christian is to act when brought face to face with his actions; it should not be taken to mean that one must (or can) confess a sin before he or she is convicted it is a sin, only that one is to confess a sin as soon as its evil nature becomes apparent, and then seek the “cause” thereafter. This is the divine order associated with healing sin in the life.

It is important, when seeing the errors and sins within one’s character, that the temptations to depression or despair are forcefully rejected.  The promise must be remembered, “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” (Rom 8:1)  We remember the promises of Christ, that He has given us a new heart, and a holy spirit, and that the sinful core that initially led to these sins has been removed; all that remains are phantoms.   The Christian is to be encouraged when he or she finds an action or thought to forsake, for it is evidence that the walk of sanctification is progressing.  We take comfort that it is only the worldling and the reprobate that are not interested in finding faults of character, or that fail to lament when they are revealed.

The Word of His TestimonyM

The Scriptures state, as referenced above, “And [Yahweh] gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.  Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ.” (Eph 4:11-15)  This really underscores such concepts as Church unity, spiritual authority (within reason) and the importance of the covenant relationship that all believers share through the blessings of Christ Yahshua.

This “fellowship of the Spirit” (Phil 2:1) provides the believer, if he is humble and truly seeking first the kingdom of Heaven, (Mat 6:33) with an insight into his character that would be absolutely impossible to obtain in any other set of circumstances. This environment, so vital for Christian growth in this last generation, makes the members of Yahshua’s Church into effective, cooperative “organs” in the spiritual Body.  Among those described in the Scriptures are those who function, in a sense, as the “eyes” and “ears” of the Body, (1Cor 12:14-18) and this has a number of applications.

In addition to being able to tell the direction that the Church as a corporate entity ought to take in order to be most effective at advancing the Kingdom of Yahweh upon the earth, there are benefits of this arrangement for individual members as well.  As the figure on the right shows, and as mentioned above, when one is faced with a sinful act recently uncovered in the life, he or she is often unable to see past the act itself.  Another observer, however, particularly one with divine discernment and a similar commitment to sanctification, may be able to see further up the cause-and-effect chain to the root of the problem, or something near to it.

The Scriptures tell us, “Believe in Yahweh your God, so shall ye be established; believe His prophets, so shall ye prosper.” (2Ch 20:20)  It should not be thought that “prophets,” particularly in the context of this issue, are only those who have a prophetic office, or a history of inspired visions and dreams.  A prophet is simply one who speaks for the Father in Heaven.  Often, the need for Him to speak directly is the result of some dramatic knowledge to be revealed, (Amos 3:7) but in the lives of His individual children, whom He “rebukes and chastens” for their eternal benefit, He may simply inspire a concerned witness to give a testimony about the matter before him.

How we respond to this may provide us a great blessing on the path to sanctification.  We read, “God resisteth the proud, but giveth grace unto the humble.” (James 4:6) “By humility and the fear of Yahweh are riches, and honour, and life.” (Pro 22:4)  “Whosoever therefore shall humble himself as [a] little child, the same is greatest in the Kingdom of Heaven.” (Mat 18:4)

The tendency of the carnal Christian is to fear being “judged” by fellow believers, and being judged by the world is something scarcely tolerated.  What we find in the genuine Christian experience, however, is a blessing of judgment, a love of the decisions between right and wrong, and a commitment to always choosing the right. We are told that, “Much food is in the tillage of the poor, but there is that is destroyed for want of judgment.” (Pro 13:23)  A lack of judgment is greatly detrimental to nations, to churches, and to individuals.  A fear of judgment, at its core, is a hatred of the sanctifying process of Yahweh.  Those more interested in developing the character of Christ than men-pleasing will be thankful for all the help Heaven-ward that they can get.

Conclusion

What this topic essentially boils down to is the principle of “order.”  The Scriptures tell us, “Let all things be done decently and in order,” (1Cor 14:40) and this applies not only to the administrative and evangelical aspects of the Church body, but the way in which individual members manage their lives as well.  There is order for dealing with conflict, there is order in the conversion process, and there is certainly order in the steps to dealing with sins as they come to light in the life.

While it is often the case that a Christian friend can assist the individual in finding the “core” issues more quickly, and on some occasions one with divine insight may read the heart directly (as did John the Baptist with the Pharisees came to him for baptism – Mat 3:7) much of the time the process of identifying sin and putting it away will be an individual one.

If it happens that the root cause can be identified immediately, that is wonderful, and prayer and confession may in that case lead to rapid and dramatic results.  On the other hand, if only the initial or surface-sins are detected, the Christian is not to leave it alone and run about seeking the cause.  Proper order demands acknowledgement and confession of that specific sin, and prayer for insight regarding the remainder of the search for the false thought that lay at its foundation.  Along the way, other false thoughts and detrimental actions may be discovered, and forsaken, and in this way the wound is healed from the outside in.

There are times, of course, when one must make the inside of the cup clean before the outside can be, (see Mat 23:26) but this ought not to confuse the dedicated Christian.  In the circumstance Matthew records, Christ had come for the specific purpose of revealing the sins of those religious leaders, and He said, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.” (John 15:22)

We must note that the Sadducees and Pharisees were accountable for the defects in their characters, for willful neglect is indeed sin, and if they truly “had not had sin” in the absolute sense, the Messiah would not have said to them, “But woe unto you, scribes and Pharisees, hypocrites! For ye shut up the Kingdom of Heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in.” (Mat 23:13)  What Yahshua meant there was that the sins were not being seen in their true, disastrous light, and because the individuals to whom Christ was speaking were unwilling or unable to perform the orderly process of self-examination and sanctification, He revealed to them the very core of their false thoughts (pride and hypocrisy).  Now that they were aware of the filth on the inside of the cup, their first priority was to cleanse it without delay.

In the “normal” course of sanctification, however, the Christian is provided with a process that involves, as does everything regarding Yahweh, as little force as is necessary to accomplish the good work that He is doing inside of us. (Phil 2:13)  We must identify the sins, confess them, repent of them, and then pray for greater insight.  It is in this way that “the path of the just is as the shining light, that shineth more and more unto the perfect day.” (Pro 4:18)

David.

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