THE hour of God’s judgment is come. This is the basic fact of the great threefold message, which forms the complete Third Angel’s Message.ARSH January 30, 1900, page 72.1

The Third Angel’s Message is therefore the judgment message. This has been already shown to some extent, and will be seen more and more as we advance in the study of the message.ARSH January 30, 1900, page 72.2

This message is to prepare for the judgment all who will be prepared for that crisis of human destiny. Accordingly all who accept this message will enter into the judgment, they will subject themselves to all the tests of the judgment.ARSH January 30, 1900, page 72.3

They will open the whole life to Him who is the Judge; for “God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Ecclesiastes 12:14. And because God will bring every work into judgment, with every secret thing, all people are exhorted to “fear God, and keep his commandments.” Verse 13.ARSH January 30, 1900, page 72.4

This word in Ecclesiastes is complemented and emphasized in the word of this great threefold message, in which the everlasting gospel is preached to them that dwell on the earth,—to every nation and kindred and tongue and people,—saying, with a loud voice, “Fear God, and give glory to him, for the hour of his judgment is come.... Here are they that keep the commandments of God, and the faith of Jesus.”ARSH January 30, 1900, page 72.5

They that have sinned in the law, that is, with a knowledge of the law of God, “shall be judged by the law; in the day when God shall judge the secrets of men by Jesus Christ according to my gospel.” And since now the “hour of his judgment is come,” and since all to whom this message comes will be judged by the law of God, it is certain that all who accept the message will set their whole lives in the light of that law, that every secret thing that is out of harmony with that holy law may be searched out and put away.ARSH January 30, 1900, page 72.6

For that law does reach the most secret things, the very thoughts and intents of the heart. “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.” Matthew 5:21, 22.ARSH January 30, 1900, page 72.7

Therefore with all who accept this message in sincerity, the prayer will constantly be, “Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting.” Psalm 139:23, 24. Every one who prays thus, every one who thus opens the life to God, and invites him in to search and see if there be any wicked way there,—every such one will be prepared for the crisis of the judgment whenever it may come. For then God will search the heart and purify the life, and make it all that it must be to be holy before God. And every one who does this will be led by the Lord in the way everlasting.ARSH January 30, 1900, page 72.8

And why should it ever be otherwise? And of all times, now, in the hour of his judgment, why should it ever be otherwise? For does not God see all the life anyhow? Are not all things “naked and opened unto the eyes of him with whom we have to do”? Can anything be hidden from him? Are not our secret sins set in the light of his countenance? Psalm 90:8. Has he not searched us and known us? Does he not know our very thought “afar off,” long before we think it?ARSH January 30, 1900, page 72.9

Since all this is true every moment of every life anyhow, what kind of person must he be who will pass along day after day and year after year as if it were not so at all? And since it is all true every moment of every life, and since we are now in the time when it is especially true in the fact that the hour of his judgment is come, what kind of person would he be who would professedly accept this message that the hour of His judgment is come, and then would pass along a single day as if it were not so?ARSH January 30, 1900, page 72.10

No, no; no such thing as that can ever be, with the people of this judgment message. It comes to them as the judgment message, they accept it as the judgment message, and accordingly they enter hourly into the judgment. Since he has set our secret sins in the light of his countenance, we ourselves will set our secret sins in the light of his countenance. Since he has searched us and known us, we will hourly say unto him, “Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me.” Since all things are naked and opened unto the eyes of him with whom we have to do, we ourselves will constantly hold all things naked and opened unto the eyes of him with whom we have to do.ARSH January 30, 1900, page 72.11

Then God will occupy all the life, and will cleanse and purify it by his own presence, making it a fit habitation for himself to dwell in. Then he will clothe us with the garments of his own salvation, and will put upon us the robe of his own righteousness. And then, when the crisis in the judgment as to each individual comes, with Christ thus presenting us faultless before the presence of his glory with exceeding joy, the glad work will thrill each soul. He “is righteous, let hi be righteous still.” He “is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.”ARSH January 30, 1900, page 72.12

Thank the Lord for such a precious message of faithful warning. Praise God for such a glorious message of justification, sanctification, and redemption.ARSH January 30, 1900, page 72.13

“The Millennium” Advent Review and Sabbath Herald, 77, 5, pp. 72, 73.

WE have seen that at the coming of the Lord all the righteous dead are raised, and all the righteous living are translated; and all, “together,” are caught away from the earth to meet the Lord: that all the wicked are slain upon the earth by “the brightness of his coming” and the terrors of that great day. We have seen that thus the earth is made desolate; and in this “land not inhabited,” Satan,—Azazel,—the antitype of the scapegoat, is cast out for the thousand years. This is the Millennium on the earth.ARSH January 30, 1900, page 72.1

But what of the righteous? What is their Millennium? Where are they during this thousand years? As already stated, at the coming of the Lord and the resurrection of the righteous, which is the beginning of the thousand years, all the righteous are caught away from the earth, even as saith the scripture: “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” 1 Thessalonians 4:16, 17.ARSH January 30, 1900, page 72.2

Now, what next becomes of these? In his resurrection from the dead, Christ was “the first fruits of them that slept.” 1 Corinthians 15:20. In connection with his resurrection also “many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.” Matthew 27:50-53. This “multitude of captives” Jesus led when he ascended up on high. Ephesians 4:8, margin. In this resurrection of the saints he “spoiled” the “principalities and powers” that were at enmity with God. And when he led these saints “up on high,” this was his triumph over these principalities and powers. Colossians 2:15.ARSH January 30, 1900, page 72.3

This resurrection of Christ and the saints was the antitype of the wave offering of “the first fruits” of the harvest, which, annually, on the sixteenth day of the first month, was waved before the Lord. Leviticus 23:10-12. That wave sheaf of the first fruits offered to the Lord was a sample of the whole harvest. Accordingly, Christ and these saints rising fro the dead, “the first fruits of them that slept,” as the antitype of that wave sheaf of the first fruits in the Levitical law, were a sample of the whole harvest of saints that should be gathered from all the earth, in all ages. As with these, so with all the others. And as these ascended up on high with Christ when he ascended, so will all the other saints from this world ascend up on high with Christ when he ascends again.ARSH January 30, 1900, page 72.4

Those who ascended to heaven with Jesus in triumph, after his resurrection, were seen by John in heaven. “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests.” Revelation 5:9, 10.ARSH January 30, 1900, page 72.5

Accordingly of all that shall be redeemed when Jesus comes the second time, and who ascend with him at the beginning of the thousand years, it is written: “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” Revelation 20:4-6.ARSH January 30, 1900, page 72.6

To this also witnesses the word in Daniel: “I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom.” Daniel 7:21, 22.ARSH January 30, 1900, page 72.7

“Judgment was given unto them.” What judgment is this? Bear in mind that the wicked are, at this time, in the thousand years, all dead. They have not been judged; their judgment is yet to come; for they “lived not again until the thousand years were finished.” It is true that, by their being wicked, and having been found wicked at the coming of the Lord, this settles it that they can not be saved; but that does not settle all the questions of the judgment as to them. Every man is to receive according to the things done in his body, “whether... good or bad.” 2 Corinthians 5:10. Every man is to be judged according to his works. Revelation 20:12, 13. And since God is not an arbitrary governor or judge, but governs only with the consent of the governed, the judgment that shall come upon each of the wicked must be such, and so well understood, that all, even the wicked themselves, will acknowledge the perfect justice of it. Therefore the Lord, the righteous Judge, takes into his counsels concerning the final judgment all these who have been redeemed from the earth, who have been men among these other men who can not be saved, who know all the circumstances among which these men lived, sinned, and rejected salvation. The Lord Jesus himself came to this world and became a man, and lived thus among men, in order that he might be a righteous judge of those who must be lost, as well as a faithful high priest of all who shall be saved.ARSH January 30, 1900, page 72.8

And so it is written that not only the judgment is given to the saints, but: “Do ye not know that the saints shall judge the world? Know ye not that we shall judge angels? how muct more things that pertain to this life?” 1 Corinthians 6:2, 3.ARSH January 30, 1900, page 72.9

This is true, because the angels that sinned, as well as wicked men, are reserved unto judgment. 2 Peter 2:4, 9; Jude 6-8. And this judgment is given to the saints at the coming of the Lord; for it is written, “Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.” 1 Corinthians 4:5.ARSH January 30, 1900, page 72.10

Thus, in the case of the righteous, the Millennium is in heaven. By the righteous the Millennium is spent in the presence of God, in company with Christ, in association with all the gladsome, heavenly host. They are priests of God and of Christ, and reign with him a thousand years.ARSH January 30, 1900, page 73.1

Thank the Lord. Who will not enjoy this blessed Millennium? All its blessings, its glory, and its joy are for all. And in the Third Angel’s Message the preparatory, gathering call of this grand Millennium is now sounding to every nation and kindred and tongue and people. Listen to the call. Accept the invitation. Get ready, get ready, get ready.ARSH January 30, 1900, page 73.2

“Studies in Galatians. Galatians 3:18” Advent Review and Sabbath Herald, 77, 5, p. 73.

“FOR if the inheritance be of the law, it is no more of promise, but God gave it to Abraham by promise.”ARSH January 30, 1900, page 73.3

The Greek words are “ik nomos” “of law,” not “ik tou nomos” “of the law,” signifying law in general rather than any particular law. Thus the inheritance, exactly as justification, is received altogether by faith, and not at all by the works or deeds of any law.ARSH January 30, 1900, page 73.4

It can not possibly be otherwise, because the inheritance is the first and grand object in the call of Abraham. For, first of all, God said to Abram: “Get thee out of thy country and from thy kindred, and from thy father’s house, unto a land that I will show thee.” Genesis 12:1. And in this “he was called to go out into a place which he should after receive for an inheritance;” and when so called he “obeyed, and he went out not knowing whither he went.” Hebrews 11:8.ARSH January 30, 1900, page 73.5

And since this inheritance is altogether in the world to come, and includes the whole world to come, it is absolutely impossible for any one ever to obtain it by works. It was and is impossible for Abraham or any other man ever to work enough to earn it; and so, since the inheritance is so utterly beyond all possible reach of the works of any man, in the nature of things it must come only as the gift of God, and can be received by men only by faith, altogether as the gift of God.ARSH January 30, 1900, page 73.6

And since the inheritance is the one great object in the call of Abraham, everything else that came from God to Abraham was only contributory to this great object; it was only to fit Abraham to enter upon and enjoy in all its fullness that wondrous inheritance which is the original and settled object of the call to him.ARSH January 30, 1900, page 73.7

For instance, God said to Abraham: “I will bless thee.” This blessing is essential to entering upon the inheritance; for no one who is under the curse can possibly have any part in the inheritance. Therefore, to be relieved from the curse, and to be put under the blessing, of God, is an essential to any one’s ever having any part in the inheritance. And this blessing upon Abraham, relieving him from the curse, and preparing him for the inheritance, was to be extended, through him, to all the families of the earth, that these also might be relieved of the curse and receive the blessing, and thus have a part in the grand inheritance.ARSH January 30, 1900, page 73.8

Again, we have found that in the covenant with Abraham there was sacrifice and a priesthood—the Melchisedec priesthood. This also was essential to the entering upon the inheritance, because “all have sinned,” and “without shedding of blood is no remission.” Therefore every one who will enter upon that grand inheritance must be absolutely cleansed and purified from all sin. But this can be done only by that great sacrifice which God made in the gift of his Son, and by the ministration of that priest and priesthood of Christ unto which he was ordained by God alone, “after the order of Melchisedec.” Thus the sacrifice and service of the priesthood are also essential in behalf of every soul who shall enter into that inheritance, and are essential in order that he may enter into that inheritance.ARSH January 30, 1900, page 73.9

Righteousness is essential to the entering upon that inheritance. It is an eternal inheritance; the righteousness, which alone can fit anyone to enter upon the inheritance, must be eternal righteousness. But the only righteousness that is eternal is the righteousness of God. To this no man can possibly attain by works, or anything that he can do. It is only the righteousness of God, and it can come to man only as the free gift of God, and can be received by man only by faith.ARSH January 30, 1900, page 73.10

Again, as this inheritance is an eternal inheritance, whosoever enters upon it must have eternal life in order to possess it. But all have sinned and “the wages of sin is death.” How then can these who are subject only to death ever obtain eternal life by any works that they can do?—It simply can not be done. This life, therefore, being eternal life, must come from him who is eternal—the only source of eternal life, which is God. It can, therefore, come to men in no conceivable way except as the gift of God, and can be received only by faith. And since only in the way of righteousness is life, only in the way of eternal righteousness can be eternal life. And these both being essential to entering upon the inheritance, every soul who will ever enter upon that inheritance must have these. And they can come only as the gift of God, received only by faith.ARSH January 30, 1900, page 73.11

Thus the inheritance being the great and original object of the call of Abraham; that inheritance being altogether the gift of God; and it being impossible for man ever to have obtained it otherwise, it follows that everything that can help man unto that inheritance, and fit him for the inheritance, must also be altogether from God, as the gift of God, received by men only by faith. And since the blessing of God, the sacrifice and priesthood of Christ, eternal righteousness, and eternal life, are the essentials to receiving the inheritance; and since all these are utterly beyond any possible reach of man by anything that he can do, it follows that these all, in the nature of things, come as the gift of God, and are obtained by men only by faith in God.ARSH January 30, 1900, page 73.12

And, thank the Lord, he has given all these.ARSH January 30, 1900, page 73.13

He has given the blessing; for it written: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ;” and “sent him to bless you, in turning away every one of you from his iniquities.”ARSH January 30, 1900, page 73.14

He has given his only begotten Son, the “Lamb of God, which priest, who “ever liveth to make intercession” for us.ARSH January 30, 1900, page 73.15

He has given his righteousness, the free gift of God “unto all and upon all them that believe, for there is no difference.” To every creature he has sent his gospel, wherein is “the righteousness of God revealed from faith to faith.”ARSH January 30, 1900, page 73.16

He has given eternal life; for it is written: “This is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” 1 John 5:11, 12. And the Son of God says: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” John 5:24.ARSH January 30, 1900, page 73.17

Therefore the inheritance can not possibly be of law,—of any kind of law, nor of all kinds of law,—“for if the inheritance be of law, it is no more of promise; but God gave it to Abraham by promise. And everything that God ever gave or ordained after this promise, is, in the nature of things, contributory to the promise. And whoever would use anything God ever gave after the promise, at any time or in any way, without, in such use, holding the promise in view, frustrates every purpose of God in the giving of those things.ARSH January 30, 1900, page 73.18

Therefore even though it had been a man’s covenant, yet, once confirmed, no man could disannul it nor add thereto. Much more, being God’s covenant, and being even doubly confirmed, it could not possibly be disannuled, neither could anything be added thereto. And since “to Abraham and his seed were the promises made,” and that seed “is Christ;” and since that covenant “was confirmed before of God in Christ, anything that came afterward can not take the place of the covenant, neither can it be added to the covenant.ARSH January 30, 1900, page 73.19

January 23, 1900

February 6, 1900