Puzzles about faith and works can be solved easily by letting Inspiration speak for itself.
Many wonder if the ongoing controversy over the doctrine of salvation will ever end. Books, articles, sermons, and seminars agonize over the presumed complexity of it all. But I believe that if the following three premises were accepted as ground rules, the current salvation controversy could be settled very quickly:
1. The Bible must be treated as a harmonious, self-interpreting unit, with no part possessing greater authority than another part (see 2 Tim 3:16; 1 Cor 2:13-14). Everything the Bible says about salvation, in both Old and New Testaments, must be taken into account before a doctrinal conclusion is reached. The Bible gives no credence to the theology of those who give preference to the New Testament over the Old, to Paul's writings over those of the other apostles, or to the books of Romans and Galatians over the rest of Scripture.1 Whenever such preference has occurred, confusion and distortion have been the sure results.
2. The writings of Ellen G. White must also be treated as a harmonious, self-interpreting unit, one that helps us better understand the Bible's explanation of itself. "The testimonies themselves will be the key that will explain the messages given, as scripture is explained by scripture" (Selected Messages, 1:42).
3. Human opinion, human scholarship, and the perceived needs of human experience must be removed from any role in deciding what we believe, whereas Bible truth, amplified by the Spirit of Prophecy, is to be restored to its place of exclusive authority. This doesn't mean that human elements should play no role in the lives of believers, only that their roles must be totally submissive to the written counsel of God.
"God has, in that Word [the Bible], promised to give visions in the 'last days,' not for a new rule of faith, but for the comfort of His people, and to correct those who err from Bible truth" (Early Writings, p. 78; emphasis in the original). "The Lord has given me much light... This is now to come before the people, because it has been given to correct specious errors, and to specify what is truth" (Selected Messages, 3:32).
Mrs. White's writings are the "lesser light" in the sense that none of their theology originates with them; it all comes from Scripture, merely amplifying what is there (see Selected Messages, 3:30 and Testimonies for the Church, 5:665). These writings are to make doubly sure that God's people don't lose their footing in the multiple mine fields of falsehood which endanger the end-time landscape.
Instead of going to the inspired documents to find out what to believe, people develop their own creative ideas based on intellect, the views of favorite pastors and teachers, or on an experience-driven desire for assurance and peace of mind.
Experience-driven theology is perhaps best expressed in the words so common just now, "I tried old-fashioned Adventist theology, but it didn't work for me." A multitude of human priorities, misconceptions, and cherished sins can lurk behind such a statement, which is why personal testimonies must never be trusted to guide us into truth. We must lay aside personal agendas and permit the inspired documents to explain their own meaning, then surrender our hearts and lives to the truth thus revealed.
The Ground of Our Salvation in Scripture
Many believe that when the Bible says we are not saved by works (as in Rom 3:20, 28; Gal 2:16; Eph 2:8-9), the word "works" refers to any and all human activity, sanctified as well as unsanctified. But is this in fact what the Bible is saying?
Paul appears on the surface to contradict himself within the space of two chapters in Romans when he states that "the doers of the law shall be justified" (Rom 2:13), and, in chapter 3, that "a man is justified by faith without the deeds of the law" (Rom 3:28).
The apparent conflict is resolved simply by reading the whole of chapter 2, which draws a contrast between those Gentiles who showed "the work of the law written in their hearts" (verse 15) and those Jews who rested in the law and made their boast of God, yet whose disobedience to the law dishonored and blasphemed God (verses 17-24). Notice that the writing of God's law in men's hearts is the essence of new-covenant conversion (see Jer 31:31-34; Heb 8:8-12).
Paul draws a sharp distinction between new-covenant obedience and the behavior of the Jews, whose boast of possessing the law was belied by their disregard of its commands. "Thou that makest thy boast of the law, through breaking the law dishonorest thou God?" (Rom 2:23). According to Paul's theology, what ultimately determines salvation or damnation is not whether one is Jew or Gentile, but whether one is obedient or disobedient to the divine precepts (verses 6-10).
Paul and James illustrate the difference between the "works of the law" and true obedience by citing incidents from the life of Abraham. Comparing the birth of Ishmael to the birth of Isaac, Paul declares, "But he who was of the bondwoman was born after the flesh, but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants" (Gal 4:23-24).
Perhaps some forget that Abraham played an active part in the birth of both sons. Isaac was not virgin-born. Isaac was born of the "seed of Abraham," from which the promised Messiah would descend (Heb 2:16). By contrast, Abraham's effort in the birth of Ishmael was performed entirely in his own strength, for Hagar was fully fertile and capable of child-bearing and needed no miracle. Sarah, by contrast again, was infertile, necessitating a divine miracle. Hence Abraham's role in the birth of Isaac illustrates divine-human cooperation—the essence of righteousness by faith (see Phil 2:12-13; Col 1:29).
In short, the doing of the law which results in justification (Rom 2:13-15) is obedience produced by conversion and the forsaking of sin, which Scripture declares to be prerequisite to God's forgiveness (see Prov 28:13; Isa 55:7). By contrast, the works of the law which do not justify (Rom 3:20, 28) are the boastful deeds of a heart not converted (Rom 2:17-23). This distinction helps us better understand Paul's meaning when he writes that salvation is "not of works, lest any man should boast" (Eph 2:9). Though Ephesians 2:10 clearly refers to sanctified works, the works described in verse 9 are definitely not sanctified, since obedience prompted by the Spirit's work within does not produce boasting. The phrase, "not of works," in verse 9 is parallel to "not of yourselves" in verse 8. Works originating with self and performed in our own strength produce boasting, whereas obedience performed through the Spirit's power produces meekness (Gal 5:23).
Abraham's Performance of Both Sanctified and Unsanctified Works
Abraham's cooperation with God in the birth of Isaac was even more graphically demonstrated by his willingness to sacrifice Isaac on the summit of Mount Moriah at God's command. James declares, "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" "Ye see then how that by works a man is justified, and not by faith only" (James 2:21, 24).
Had James written, "Was not Abraham our father justified by works when he took Hagar and produced Ishmael?" Martin Luther would have been quite correct in saying that James should have been left out of the Bible. But the command to offer Isaac was divine, and Abraham's obedience in offering Isaac was performed in God's strength, as was his role in Isaac's birth. His role in Ishmael's birth, by contrast, was performed in his own unaided strength. The difference here is between religious activity apart from conversion and religious activity produced by conversion.
Paul is equally clear that sanctification and the Spirit's work in us are part of the means of our salvation, not merely its results. "God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth" (2 Thess 2:13). "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost" (Titus 3:5).
Not Forensic (Imputed) Alone
Notice that Paul doesn't say, "Not by works of righteousness performed by the Spirit in and through the believer, but by forensic righteousness alone He saved us." ("Forensic" here refers to a mere courtroom, legal pardon without any change in the person pardoned.) No, Paul doesn't say that. Rather, his distinction here is between works "which we have done" apart from Christ compared with the work which Christ and His Spirit performed in and through the believer (see Gal 5:22-23). "Being made perfect He [Christ] became the author of eternal salvation unto all them that obey Him" (Heb 5:9).
Like Jesus, John the Baptist, and Isaiah before him (see Isa 1:11-20; Matt 3:7-10; 23:14-33), Paul seeks to warn believers against substituting superficial piety for heart-based obedience. His condemnation of righteousness by works is a condemnation of superficial righteousness, not a warning against trusting sanctification for acceptance with God. Never does Scripture ever exalt the purity of justification over that of sanctification, nor is either justification or sanctification portrayed as any more or less the spotless righteousness of God than the other.
The Ground of Our Salvation in the Writings of Ellen G. White
Like Scripture, Ellen G. White makes a clear distinction between "our own works," performed in our own strength, and the obedience produced by God's grace in our hearts and lives. As in the Bible, so in her writings we find statements which—unless we understand this distinction—appear to be contradictory. For example, "There is not a point that needs to be dwelt upon more earnestly, repeated more frequently, or established more firmly in the minds of all than the impossibility of fallen man meriting anything by his own best good works. Salvation is through faith in Jesus Christ alone" (Faith and Works, p. 19).
"By perfect obedience to the requirements of the law, man is justified. Only through faith in Christ is such obedience possible" (In Heavenly Places, p. 146).
The one statement refers to the best we can do in our own strength, while the other speaks of the works accomplished through faith. Mrs. White further clarifies this distinction between the two kinds of works: "The effort that man makes in his own strength to obtain salvation, is represented by the offering of Cain. All that man can do without Christ is polluted with selfishness and sin; but that which is wrought through faith is acceptable to God" (Selected Messages, 1:364, emphasis mine).
"A man is made holy, and acceptable with God, only when his unclean heart is made clean by the grace of Christ, through faith, and by obedience to words of truth and righteousness. A work of reformation and restoration must take place in every heart. Those who have had great light and many privileges may perform some good works, notwithstanding their impenitence and their refusal to be saved in God's appointed way. But these good works do not cleanse the soul from corruption. Only those who accept the light of God's truth, choosing to obey Him, will be cleansed from the defilement of sin" (Review and Herald, Dec. 19, 1907).
Notice the distinction drawn between the "good works" of the impenitent and the divinely-produced cleansing and obedience which bring acceptance with God.
Speaking elsewhere of how believers are "accepted in the Beloved," Mrs. White says, "There is no way back to innocence and life except through repentance for having transgressed God's law, and faith in the merits of the divine sacrifice, who has suffered for your transgressions of the past; and you are accepted in the Beloved on condition of obedience to the commandments of your Creator" (Signs of the Times, Dec. 15, 1887).
"Through obedience to all the commandments of God, we are accepted in the Beloved" (Signs of the Times, Dec. 28, 1891).
A moment ago we looked at a statement about being "saved in God's appointed way." What is this appointed way? "Thank God. He attends us every step of the way through, if we are willing to be saved in Christ's appointed way, through obedience to His requirements" (This Day with God, p. 72).
The apostle Peter describes a ladder of virtues which the believer must ascend as a condition of eternal life (2 Pet 1:4-11). Ellen G. White explicitly describes this ladder as the means of our salvation: "We are saved by climbing round after round [step after step] of the ladder, looking to Christ, clinging to Christ, mounting step by step to the height of Christ, so that He is made unto us wisdom and righteousness and sanctification and redemption. Faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity are the rounds of this ladder" (Testimonies for the Church, 6:147).
Like Jesus, Mrs. White defines the conditions of eternal life as obedience to God's commandments: "When the lawyer came to Christ, saying, 'Master, what shall I do to inherit eternal life?' the Saviour did not say, Believe, only believe, and you will be saved. 'What is written in the law?' He said. 'How readest thou?'... Here the false doctrine that man has nothing to do but believe is swept away. Eternal life is given to us on the condition that we obey the commandments of God" (Review and Herald, June 26, 1900).
At the beginning we spoke of the need to let the writings of Inspiration become our exclusive authority. This means laying aside all theological or personal definitions of such terms as righteousness, justification, sanctification, faith, grace, and legalism, and permitting Inspiration to define these terms for us. For example, the Ellen G. White CD-ROM contains over 50 references to the term "legal religion," and all define it the same way, namely, as superficial obedience performed in man's unaided strength. The following statement is typical: "The spirit of bondage is engendered by seeking to live in accordance with legal religion, through striving to fulfill the claims of the law in our own strength" (Seventh-day Adventist Bible Commentary, 6:1077).
Describing the true obedience which Christ declared to the rich young ruler to be a condition of eternal life, Mrs. White wrote, "It is obedience to His law, not merely a legal obedience, but an obedience which enters into the life, and is exemplified in the character" (The Desire of Ages, p. 523). Notice that legal religion is not defined as trusting to sanctified obedience for salvation, but rather as trusting to ceremonial, superficial obedience performed in man's unassisted strength. Perhaps the briefest, most accurate definition of legalism available can be stated in two simple words—ritual religion.
In a brief but comprehensive statement on the ground of our salvation, Steps to Christ, p. 63 declares, "Our only ground of hope is in the righteousness of Christ imputed to us, and in that wrought by His Spirit working in and through us."
Human Deficiency and the Merits of Christ
Some have taken the position that sanctified obedience will never be perfect this side of heaven and that because perfect obedience remains the condition of salvation, forensic (imputed) righteousness must close the gap between the Christian's sanctified performance and the perfection required by the law of God. Those holding to this view often quote a statement which speaks of the prayers, the praise, and the obedience of God's people as passing through corrupt human channels, and adds that "unless these words and deeds are purified by the blood of Christ, they are not acceptable to God" (see Selected Messages, 1:344). Some people assume that this blood-purification is merely forensic, making legally pure what in a practical sense remains faulty.
But as we noted from the start, "The testimonies themselves will be the key that will explain the messages given, as scripture is explained by scripture" (ibid., p. 42). Other statements which use similar language depict this cleansing by Jesus' blood as internal and practical, not merely forensic.
"Before us is held out the wonderful possibility of being like Christ—obedient to all the principles of the law. But of ourselves we are utterly unable to attain to this condition. The holiness that God's Word declares we must have before we can be saved is the result of the working of divine grace as we bow in submission to the discipline and restraining influence of the Spirit of truth" (Review and Herald, March 15, 1906).
"Shall we not, then, give to Christ that which He has died to redeem? If you will do this, He will quicken your conscience, renew your heart, sanctify your affections, purify your thoughts, and set all your powers to work for Him. Every motive and every thought will be brought into captivity to Jesus Christ. Those who are sons of God will represent Christ in character. Their works will be perfumed by the infinite tenderness, compassion, love, and purity of the Son of God. And the more completely mind and body are yielded to the Holy Spirit, the greater will be the fragrance of our offering to Him" (SDA Bible Commentary, 7:909).
"Man is permitted to handle the Lord's goods. Thus he is tested and proved. His heart must be perfumed with the incense of Christ's righteousness, the Saviour must work in him to will and to do of His good pleasure" (Review and Herald, Nov. 26, 1901).
Quite obviously, the process here described is not forensic but internal. We are not told that our prayers, efforts, and talents need to be justified by the merit of Christ, but that they need to be sanctified. Never does Mrs. White write, as does one contemporary author, that "even our prayers need forgiveness." Our prayers and praise and obedience ascend through our corrupt human channels to the heavenly sanctuary, but if we place all the above statements together, it is while our words and deeds ascend through those channels—not when they get to heaven—that they receive purification.
"Unavoidable Deficiencies"?
But what about a statement that speaks of our "unavoidable deficiencies"? "Jesus is perfect. Christ's righteousness is imputed unto them, and He will say, 'Take away the filthy garments from him and clothe him with change of raiment.' Jesus makes up for our unavoidable deficiencies. Where Christians are faithful to each other, true and loyal to the Captain of the Lord's host, never betraying trusts into the enemy's hands, they will be transformed into Christ's character" (Selected Messages, 3:196, my emphasis).
What is meant by the term, "unavoidable deficiencies"? Does it mean that a certain degree of sin is inevitable, even for believers?
We find one answer in Ellen G. White's discussion of the story of Joshua and the angel in Zechariah 3. Ellen G. White observes that "while the followers of Christ have sinned, they have not given themselves to the control of evil. They have put away their sins, and have sought the Lord in humility and contrition, and the Divine Advocate pleads in their behalf" (ibid., p. 474, my emphasis).
In what way, then, are our deficiencies "unavoidable"? In the sense that the past cannot be changed; it can only be covered by the Saviour's forgiving righteousness. In no way does this mean that a certain level of sin is inevitable for the duration of the Christian's earthly life.
The inspired testimony is crystal clear. "There is no excuse for sinning. A holy temper, a Christlike life, is accessible to every repenting, believing child of God" (The Desire of Ages, p. 34). "When man transgresses he is under the condemnation of the law, and it becomes to him a yoke of bondage. Whatever his profession may be he is not justified" (My Life Today, p. 250). Mrs. White's theology envisions no objective, justifying righteousness as a cover for continuous, "unavoidable" transgression.
The Perfect Righteousness of Sanctification
No hint can be found, either in Scripture or in the writings of Ellen G. White, that sanctifying righteousness can never be perfect in this life. Paul prays, "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (1 Thess 5:23).
Mrs. White agrees. "What is sanctification? It is to give one's self wholly and without reserve—soul, body, and spirit—to God; to deal justly; to love mercy, and to walk humbly with God; to know and to do the will of God without regard to self or self-interest; to be heavenly-minded, pure, unselfish, holy, and without spot or stain" (Our High Calling, p. 212).
"True sanctification consists in the cheerful performance of daily duties in perfect obedience to the will of God" (Christ's Object Lessons, p. 360).
"Our Only Ground of Hope"
To summarize: Ellen G. White is clear that the demands of God's law are satisfied through imputed (forensic) righteousness covering our past sins together with imparted (sanctifying) righteousness making present obedience possible. "Christ bears the penalty of man's past transgressions; and by imparting to man His righteousness, makes it possible for man to keep God's holy law" (SDA Bible Commentary, 6:1092).
Mrs. White never equates sanctification with legalism! Instead, she plainly states that both justification and sanctification—both the work of Christ for us and His work in us—are the cure for the proud heart which seeks to earn salvation in its own strength.
"The proud heart strives to earn salvation; but both our title to heaven and our fitness for it are found in the righteousness of Christ" (The Desire of Ages, p. 300).
"We have nothing in ourselves of which to boast. We have no ground for self-exaltation. Our only ground of hope is in the righteousness of Christ imputed to us, and in that wrought by His Spirit working in and through us" (Steps to Christ, p. 63).