The Conditionalist Faith of Our Fathers, vol. 2

VI. Three Problem Passages Clearly Expounded

1. PRIMARY LESSON OF THE TRANSFIGURATION

“Like a tired warrior” Moses “lay down to rest,” dying in the land of Moab (Deuteronomy 34:5, 6). But Christ Himself called forth the sleeping saint. While this “invasion” was disputed by Satan, “Christ did not stoop to enter into controversy with Satan.” ⁵⁷ He simply said, “The Lord rebuke thee” (.Jude 9). Here is Mrs. White’s graphic depiction of the scene: CFF2 729.5

“The Saviour entered into no dispute with His adversary, but He then and there began His work of breaking the power of the fallen foe [Satan], and bringing the dead to life. Here was an evidence that Satan could not controvert, of the supremacy of the Son of God. The resurrection was forever made certain. Satan was despoiled of his prey; the righteous dead would live again.” ⁵⁸ CFF2 729.6

Then, upon the “mount of transfiguration, Moses was present with Elijah, who had been translated.” Like Enoch before him, the “first among men” to enter heaven, ⁵⁹ Elijah was similarly translated without seeing death. Of Enoch the record stands: “And he was not; for God took him” (Genesis 5:24). These men, then, were twin types of the glorious truth that although “through Adam came death, so through the promised Redeemer would come life and immortality.” ⁶⁰ They were tokens of the truth that “we shall not all sleep, but we [the living, and the resurrected saints at the Second Advent] shall be changed, in a moment, in the twinkling of an eye, at the last trump” (1 Corinthians 15:51, 52). CFF2 730.1

“The dead in Christ shall [at the first resurrection, concurrent with Christ’s second advent] 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). CFF2 730.2

2. PARABLE REFUTES A SECOND PROBATION

In dealing with the Parable of the Rich Man and Lazarus, Ellen White maintained its primary lesson to be that “in this life men decide their eternal destiny,” and that “the time is coming when the position of the two classes will be reversed.” ⁶¹ Christ was setting forth the basic principle “that it is impossible for men to secure the salvation of the soul after death.” ⁶² Here is its fundamental import: CFF2 730.3

“In this parable Christ was meeting the people on their own ground. The doctrine of a conscious state of existence between death and the resurrection was held by many of those [Jews] who were listening to Christ’s words. The Saviour knew of their ideas, and He framed His parable so as to inculcate important truths through these preconceived opinions. He held up before His hearers a mirror wherein they might see themselves in their true relation to God. He used the prevailing opinion to convey the idea He wished to make prominent to all-that no man is valued for his possessions; for all he has belongs to him only as lent by the Lord. A misuse of these gifts will place him below the poorest and most afflicted man who loves God and trusts in Him.” ⁶³ CFF2 730.4

The main thought was “the hopelessness of looking for a second probation.” ⁶⁴ CFF2 731.1

Of the “figurative” character of the parable, she adds:
“The conversation between Abraham and the once-rich man is figurative. The lesson to be gathered from it is that every man is given sufficient light for the discharge of the duties required of him. Man’s responsibilities are proportionate to his opportunities and privileges. God gives to every one sufficient light and grace to do the work He has given him to do. If man fails to do that which a little light shows to be his duty, greater light would only reveal unfaithfulness, neglect to improve the blessings given.” ⁶⁵ CFF2 731.2

“The parable of the rich man and Lazarus shows how the two classes represented by these men are estimated in the unseen world.” ⁶⁶ CFF2 731.3

Christ thus “lifted the curtain and presented this picture before priests and rulers, scribes and Pharisees.” ⁶⁷ The parable does not imply consciousness or torment after death. CFF2 731.4

3. CHRIST’S ASSURANCE To DYING THIEF

The last cheering word heard by Christ just before His vicarious death on Calvary was the remarkable confession of faith by the dying thief. For agonizing hours Jesus had listened to the “jeers and curses,” the “reviling and mockery,” of the soldiers and the mob. Even His disciples had for a time doubted that He was the Redeemer. But this penitent thief on the “brink of eternity” and in the extremity of his eleventh hour called Christ “Lord,” and acknowledged Him as his Sin-Bearer and Saviour. All who were gathered at the foot of the cross waited for Christ’s response. With authority He spoke the words that brought to the suppliant “perfect peace of acceptance with God,” as Christ said, “I say unto thee, To day shalt thou be with me in paradise” (Luke 23:43). He spoke as the Conqueror of death. Here was His clear intent: CFF2 731.5

“Christ did not promise that the thief should be with Him in Paradise that day. He Himself did not go that day to Paradise. He slept in the tomb, and on the morning of the resurrection He said, ‘I am not yet ascended to My Father.’ John 20:17. But on the day of the crucifixion, the day of apparent defeat and darkness, the promise was given. ‘Today’ while dying upon the cross as a malefactor, Christ assures the poor sinner, Thou shalt be with Me in Paradise.” ⁶⁸ CFF2 731.6

That was the divine assurance-Christ’s unbreakable pledge. Such was the intent and the content of His response. CFF2 732.1