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The Reformation Herald Online Edition

The Pilgrimage of the Remnant

The Remnant—History and Lessons
P. Chapman
The Remnant—History and Lessons
“I will be to them a God, and they shall be to me a people”

“We have nothing to fear for the future, except as we shall forget the way the Lord has led us and His teachings in our past history.” 1

To place in a proper perspective God’s remnant people as they are found throughout the history of the world, we first need to understand the covenant of grace relationship that God has established between Himself and His people. We can best express it in the words: “I will be to them a God, and they shall be to me a people.” God says of those who have entered into this relationship, “I will put my laws into their mind, and write them in their hearts. . . . For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Hebrews 8:10, 12).

This covenant relationship of grace was founded on God’s infinite love for sinners. God so loved us, that He covenanted to give “his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). Under this covenant, God extends His mercy to us through Jesus, the promised Redeemer; He forgives our sins and saves us through “the washing of regeneration, and renewing of the Holy Ghost” (Titus 3:5); and by the Holy Spirit, He “shed[s] abroad” His love in the heart of every believer (Romans 5:5). This love manifests itself in “the fulfilling of the law” (Romans 13:10). Under the covenant of grace, obedience to His will has always been a marked characteristic of God’s remnant people. That’s why Jesus could say to His disciples, “If [ye] love me, keep my commandments” (John 14:15).

Lessons from ancient Israel

In fulfillment of His covenant promise to Abraham, God raised up the nation of Israel. He chose them, in order that they might “reveal His character to men. He desired them to be as wells of salvation in the world. To them were committed the oracles of heaven, the revelation of God’s will.” 2 In reminding them of their covenant obligations, Moses recognized the heart relationship that forms the foundation of all true obedience: “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart” (Deuteronomy 6:5, 6). It is no coincidence then, that when the love of God waned in their hearts, His covenant people ended up in disobedience to Him.

For centuries the children of Israel experienced cycles of faithfulness, apostasy, judgment, revival, and reformation. During those cycles of apostasy, it was hard to distinguish just who were God’s covenant-keeping people. So great was the apostasy of Israel during the time of King Ahab, that Elijah felt that he was the only faithful one left (1 Kings 19:14). It seemed to him as if the whole nation had turned to serve other gods. However, in God’s response to Elijah, the Lord assured His troubled servant, “Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal” (verse18). Even in those times of deepest apostasy God reserved to Himself a faithful remnant.

A remnant shall be saved

“Although the Lord gave Israel the greatest evidences of His favor, and upon condition of obedience, the rich promise that they should be to Him a peculiar people, a royal nation, yet because of their unbelief and disobedience He could not fulfill the promise.” 3

For this reason Jesus declared to the Jewish leaders of His day: “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof” (Matthew 21:43). Seven hundred years before, God had inspired the prophet Isaiah to write of a people who, though never before counted as part of Israel, would be recognized as God’s people. Referring to this prophecy, the apostle Paul declared: “Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel He saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people” (Romans 10:20, 21, emphasis supplied).

The call of the Gentiles was also prophesied by Hosea, “I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God” (2:23; Paul in Romans 9:25 quotes this as a prophecy fulfilled in his own lifetime).

Under the preaching of the apostles, a multitude of Gentiles accepted the gospel message and were, by faith, grafted into the rootstock, partaking of the covenant blessings. (Romans 11:16, 17.)

In his second letter to the Corinthians, Paul reminded the Gentile converts of their high calling in this new covenant relationship. “Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. ” As such, they were called to separate from fellowship with idolaters. Thus, they would be assured of the covenant blessing, “I will receive you, and will be a Father unto you, and ye shall be my sons and daughters” (6:16–18, emphasis supplied).

“The condition of being received into the Lord’s family is coming out from the world, separating from all its contaminating influences. . . . As believers in the truth we are to be distinct in practice from sin and sinners.” 4

“Notwithstanding Israel’s failure as a nation, there remained among them a goodly remnant of such as should be saved.” 5

Before Jesus completed His ministry to the Jewish nation, He took the first step “in the organization of the church that after Christ’s departure was to carry on His work on the earth.” 6 “He ordained twelve” (Mark 3:14). To those faithful disciples, though materially poor and few in number, Jesus later said, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

Through the blessings of the gospel, this faithful remnant, together with the believing Jews and Gentiles that united with them, constituted God’s covenant people of the Christian dispensation.

Losing the first love

Sadly, as the apostolic age waned, so did that first love experienced by those early believers (Revelation 2:4, 5).

Symbolized in Revelation 6:1, 2 as “a white horse” with Christ as its founder, going “forth conquering, and to conquer,” it seems hard to imagine how this early church could so soon lose her love and zeal. While Christ appealed to her to repent, the vast majority allowed their faith to grow cold. The mystery of iniquity, already at work in Paul’s day, steadily corrupted the purity of the faith once delivered to the saints. The color of the horses changed to red, then black, then pale, aptly illustrating the continual decline in spirituality as each successive generation of Christ’s professed church fell further and further into apostasy.

Despite this great “falling away” (2 Thessalonians 2:3) of the professed church, God always had faithful people ready to stand in defense of truth and righteousness. In each successive generation, faithful souls have constituted Christ’s true church.

The remnant of Sardis and Philadelphia

Following the historical periods of Ephesus, Smyrna, and Pergamos, as Christ led the remnant of Sardis through the short but eventful period of Philadelphia, two major trials came to His faithful people. Under the figure of the angel of Revelation 14:6, 7, God sent a message to the world, announcing the hour of His judgment, with a call to fear and worship Him, focusing on the year 1844. Based on the cleansing of the heavenly sanctuary as prophesied it was in the book of Daniel (8:14), the message “was designed to separate the professed people of God from the corrupting influences of the world and to arouse them to see their true condition of worldliness and backsliding.” 7

Though those who accepted the Advent message in North America had come from different denominations, “their denominational barriers were hurled to the ground; conflicting creeds were shivered to atoms; . . . pride and conformity to the world were swept away; wrongs were made right; hearts were united in the sweetest fellowship, and love and joy reigned supreme.” 8

This blessed state of unity and brotherly love among the faithful few was aptly depicted by the name given to the church of this period: Philadelphia—“brotherly love.”

But Jesus did not appear in person as they had thought He would. After the time passed when they first expected Christ to come, many gave up their hope in the soon return of Christ. Despite this discouragement, a minority still remained steadfast. Being denied the privilege of speaking of their hope in their home churches, “in the summer of 1844 about fifty thousand withdrew from the churches.” 9 The second angel’s message of Revelation 14:8, announcing “the fall of Babylon,” was then applicable to those Protestant churches that had rejected the message of the first angel.

A mistake in the reckoning of the prophetic period was corrected, and the Philadelphian believers united once more in the proclamation of Christ’s soon coming. “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. . . . Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. . . . A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” 10

However, as October 22, 1844, passed, without any sign of their blessed hope—the glorious appearing of Jesus in the clouds of heaven to take them home—the Second Advent movement suffered a bitter disappointment. Many of those who had separated from their former churches in 1844 now gave up their faith entirely.

Laodicea and the remnant

Yet Christ had not forsaken His faithful people. Through the guidance of the Holy Spirit, Jesus led a small remnant of Philadelphia into the period of Laodicea, and into the light of the wonderful yet solemn truth of His ministry in the Most Holy Place of the heavenly sanctuary. In the cleansing of the heavenly sanctuary, Christ’s final work of ministration for His covenant people had commenced. In this work Christ is determining whose names shall be retained in His book of life (Revelation 3:5). As history has shown, not all who have professed faith in Him have remained true to their covenant vow. In the judgment of “the house of God” (1 Peter 4:17), it will be determined who is accounted worthy of the promised inheritance under His covenant blessings. This is the final work that Christ will perform before He returns to claim His people as His own. 11 (See also Daniel 8:14; Hebrews 8:1-4; Revelation 3:7, 8; 11:19.)

As God’s faithful remnant entered this seventh and final period of the church, the light on the sanctuary brought with it the light on God’s law contained therein (Revelation 11:19). The fourth commandment, so long downtrodden by the vast majority of the fallen churches, was now seen in clearer light as a perpetual covenant (Exodus 31:16, 17).

As the covenant people of God, the remnant church now saw clearly that they were being tested on the Sabbath truth. The servant of the Lord wrote, “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints.” 12

A crisis in Laodicea

Looking down to the period of the church’s final conflict, John wrote, “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Revelation 12:17).

While God’s remnant people can certainly expect great opposition from the enemies of Christ’s cause, the servant of the Lord warns, “We have far more to fear from within than from without.” 13 Satan’s attacks are manifested chiefly within the remnant’s own ranks. So alluring were his temptations, that many of those who were once zealous became indifferent to the cause of Christ.

In 1852, only eight years after 1844, the Lord’s servant was moved to write, “Many who profess to be looking for the speedy coming of Christ are becoming conformed to this world and seek more earnestly the applause of those around them than the approbation of God. They are cold and formal.” 14

“I know thy works, that thou art neither cold nor hot. . . . Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked” (Revelation 3:15, 17).

“The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded.” 15

If this state of spiritual indifference would continue without genuine repentance, then those who remained in that condition would be spewed out of Christ’s mouth (Revelation 3:16). This figure “means that He cannot offer up your prayers or your expressions of love to God. He cannot endorse your teaching of His word or your spiritual work in anywise. He cannot present your religious exercises with the request that grace be given you.” 16

When this straight testimony was first applied to those who were proclaiming the third angel’s message, many thought it would accomplish its work quickly. It stirred the people of God everywhere. However, as time passed, it lost its effect in the hearts of the believers. Seven years later, the Lord’s messenger wrote, “I saw that this message would not accomplish its work in a few short months. It is designed to arouse the people of God, to discover to them their backslidings, and to lead to zealous repentance, that they may be favored with the presence of Jesus, and be fitted for the loud cry of the third angel.” 17

Over the next 23 years, the church of Laodicea increased greatly in numbers and material prosperity. However, the Lord’s servant was compelled to write:

“I am filled with sadness when I think of our condition as a people. The Lord has not closed heaven to us, but our own course of continual backsliding has separated us from God. Pride, covetousness, and love of the world have lived in the heart without fear of banishment or condemnation. Grievous and presumptuous sins have dwelt among us. And yet the general opinion is that the church is flourishing and that peace and spiritual prosperity are in all her borders.

The church has turned back from following Christ her Leader and is steadily retreating toward Egypt. Yet few are alarmed or astonished at their want of spiritual power. Doubt, and even disbelief of the testimonies of the Spirit of God, is leavening our churches everywhere. . . . The testimonies are unread and unappreciated.18 This once zealous remnant, filled with the love of Jesus, was now retreating far from Him.

Six years later, in July of 1888, the following testimony appeared: “The facts concerning the real condition of the professed people of God speak more loudly than their profession, and make it evident that some power has cut the cable that anchored them to the Eternal Rock, and that they are drifting away to sea, without chart or compass.19

A most precious message

Because many had lost sight of Christ as their leader, in 1888 during the General Conference at Minneapolis, “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world . It presented justification through faith in the Surety ; it invited the people to receive the righteousness of Christ , which is made manifest in obedience to all the commandments of God . . . . All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message , which is to be proclaimed with a loud voice , and attended with the outpouring of His Spirit in a large measure.” 20 “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” 21

Sadly, by 1903, the condition of the church made it evident that this message was never fully received. “It is a solemn and terrible truth that many who have been zealous in proclaiming the third angel’s message are now becoming listless and indifferent! . . . Instead of leading the world to render obedience to God’s law , the church is uniting more and more closely with the world in transgression. Daily the church is becoming converted to the world.22

Separation in Laodicea

Eleven years later, World War I burst upon Europe. When the leadership of the professed people of God in Europe committed the church to the support of the war effort—including the bearing of arms and doing so on the Sabbath when it was needed—they manifested that they had not been building on the solid rock. Having been so heavily influenced by the spirit of the world, they lost sight of their high calling as God’s covenant people. Those who protested were disfellowshipped.

Well over 2,000 conscientious objectors were separated from the Adventist Church in Germany alone. Similar actions by the professed people of God took place in other countries of Europe. Many of these faithful souls suffered imprisonment and death for the stand they took.

At the conclusion of the war, the faithful few, scattered across 16 countries of Europe, gathered together in the hope of reconciliation with their former brethren. Like the faithful in other ages of the church, “to secure peace and unity they were ready to make any concession consistent with fidelity to God.” 23 Unfortunately, the leadership of the church, blinded to their spiritual condition, refused to take action against those who had violated God’s law.

The separation, though painful, became permanent. Thus the Seventh Day Adventist Reform Movement was born.

The repairers and restorers

Today, under the movement symbolized by that other angel of Revelation 18:1–4, “God’s remnant people, standing before the world as reformers” are making it manifest “that the law of God is the foundation of all enduring reform. . . . In clear, distinct lines they are [presenting] the necessity of obedience to all the precepts of the Decalogue. Constrained by the love of Christ, they are [cooperating] with Him in building up the waste places. They are [being] repairers of the breach, restorers of paths to dwell in.” 24

Dear reader, “that which God purposed to do for the world through Israel, the chosen nation, He will finally accomplish through His church on earth today. He has ‘let out His vineyard unto other husbandmen,’ even to His covenant-keeping people, who must faithfully ‘render Him the fruits in their seasons’ (Matthew 21:41). Never has the Lord been without true representatives on this earth who have made His interests their own. These witnesses for God are numbered among the spiritual Israel, and to them will be fulfilled all the covenant promises made by Jehovah to His ancient people.” 25

“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12).

References
1 Life Sketches, p. 196.
2 The Acts of the Apostles, p. 14.
3 The Signs of the Times, March 27, 1884.
4 God’s Amazing Grace, p. 57.
5 The Acts of the Apostles, p. 376.
6 Ibid., p. 18.
7 The Great Controversy, p. 379.
8 Ibid.
9 Ibid., p. 376.
10 Ibid., pp. 400, 401.
11 Early Writings, p. 254.
12 Ibid., p. 33.
13 Selected Messages, bk. 1, p. 122.
14 Early Writings, p. 107.
15 Ibid., p. 270. [Emphasis supplied.]
16 Testimonies, vol. 6, p. 408.
17 Ibid., vol. 1, p. 186.
18 Ibid., vol. 5, p. 217. [Emphasis supplied.]
19 The Review and Herald, July 24, 1888. [Emphasis supplied.]
20 Testimonies to Ministers, p. 91. [Emphasis supplied.]
21 The Review and Herald, November 22, 1892.
22 Testimonies, vol. 8, pp. 118, 119. [Emphasis supplied.]
23 The Great Controversy, p. 45.
24 Prophets and Kings, p. 678.
25 Ibid., pp. 713, 714.