Chapter 12 — Perseverance and Assurance: No Condemnation in Christ

Introduction: Assurance Without Presumption

Imagine a climber on a mountainside. The safety rope is secure, anchored firmly above. Yet the climber must continue upward, holding to the rope and pressing forward. If he chooses to cut the rope or refuse to climb, he will fall.

This is the biblical picture of salvation. Our security is real, grounded in Christ’s finished work. But it is not unconditional or automatic. We must abide in Christ, continuing in faith until the end.

Adventism keeps people living under constant fear: Am I worthy enough? Will I pass the Investigative Judgment? The gospel, however, gives real assurance: “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). Yet this assurance is not license to drift. It is confidence to remain steadfast in Christ.

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What Is True Assurance?

Assurance is the Spirit-given confidence that we belong to Christ and that, if we continue in Him, we will inherit eternal life.

1 John 5:13: “I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.”

Notice: assurance is grounded in believing in Christ, not in works or perfection. But the NT also warns against abandoning faith (Heb. 3:12).

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The Basis of Assurance

A. Christ’s Finished Work

Romans 8:33–34: “It is God who justifies. Who is to condemn? Christ Jesus is the one who died… who is at the right hand of God, who indeed is interceding for us.”

Our confidence rests in Christ’s death, resurrection, and intercession.

B. God’s Covenant Promises

John 10:28–29: “I give them eternal life, and they will never perish, and no one will snatch them out of my hand.”

This is a strong promise. Yet the same Jesus warns in John 15:6: “If anyone does not abide in me, he is thrown away like a branch and withers.” God promises to hold us — but not against our will if we choose to abandon Him.

C. The Spirit’s Witness

Romans 8:16: “The Spirit himself bears witness with our spirit that we are children of God.”

The Spirit gives inward assurance, not to make us careless, but to encourage us to continue in faith.

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Perseverance: Conditional Security

A. God’s Preserving Grace

Philippians 1:6: “He who began a good work in you will bring it to completion.”

Yes — but Paul also exhorts in Philippians 2:12–13: “Work out your own salvation with fear and trembling, for it is God who works in you.”

Both truths stand together: God works, and we must not abandon His work in us.

B. Conditional Warnings

• Hebrews 3:14: “We have come to share in Christ, if indeed we hold our original confidence firm to the end.”

• Hebrews 10:26–27 warns that willful sin and rejection bring judgment.

• 2 Peter 2:20–22 describes those who escape corruption but turn back — their end is worse than their beginning.

Perseverance is not automatic. Apostasy is tragically possible. But those who abide in Christ will find Him faithful to the end.

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False Assurance vs. True Assurance

A. False Assurance

• Trusting in baptism, church membership, or a “sinner’s prayer” without genuine faith.

• Living in sin while presuming security.
  
  
  Jesus warns: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom” (Matt. 7:21).

B. True Assurance

• Rooted in Christ’s work.

• Evidenced by Spirit-produced fruit (Gal. 5:22–23).

• Confirmed by ongoing faith and obedience.

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Adventist Insecurity vs. Gospel Assurance

Adventism’s Investigative Judgment says believers remain under probation, their records examined to see if they’re worthy. This creates endless insecurity.

The gospel, by contrast, says:

• Christ already bore judgment (Rom. 8:3).

• Believers have passed from death to life (John 5:24).

• Our names are written in heaven (Luke 10:20) — but Scripture warns they can be blotted out (Rev. 3:5).

Thus, assurance is both real and responsible. You can be confident in Christ today, while also heeding the call to continue in Him tomorrow.

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Objections to Conditional Security

Objection 1: “If assurance is conditional, then it’s not real assurance.”

Answer: Assurance is confidence in Christ, not in ourselves. It is not a presumption. It’s knowing that as long as we remain in Him, He will never fail us (Jude 24).

Objection 2: “But what about those who fall away?”

Answer: Apostasy is possible. Hebrews 6:4–6 speaks of those who tasted the heavenly gift but then fell away. Their tragedy warns us to remain vigilant.

Objection 3: “Doesn’t this make salvation uncertain?”

Answer: No — salvation is secure in Christ. What is uncertain is if we will choose to walk away. God provides all we need to persevere; our role is to abide.

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The Joy of Assurance

True assurance transforms life:

• We serve out of gratitude, not fear.

• We face trials with hope, knowing Christ holds us.

• We die with peace, knowing He is faithful.

Romans 8:38–39 affirms that nothing external can separate us from Christ. The only danger is our own unbelief.

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The Means of Perseverance

God sustains us through:

• The Word (Rom. 10:17).

• Prayer (Phil. 4:6–7).

• Fellowship (Heb. 10:24–25).

• Ordinances (1 Cor. 11:26).

• Discipline (Heb. 12:6).

These are the tools God uses to keep us abiding in Christ. Neglecting them increases spiritual danger.

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Assurance After AD 70

The temple’s destruction ended the shadows of the Old Covenant. No more fear of sacrifices or probation. Christ’s once-for-all work stands. Yet the NT writers, after AD 70, still warned believers: “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away” (Heb. 3:12).

Assurance is settled in Christ, but the call to endure remains until the final day.

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Analogy: Holding the Father’s Hand

A child crossing a busy street holds her father’s hand. The father’s grip is strong, but if the child stubbornly pulls away and runs into traffic, she endangers herself.

So it is with us. God’s hand is mighty, but He does not force us to stay.

Why let go of the only hand that saves?

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Practical Guidance for Former Adventists

• Reject fear-based theology. The gospel offers assurance today.

• Rest in Christ’s work, not your record.

• Stay close to Christ daily through Word, prayer, church, and ordinances.

• Understand apostasy is possible — therefore, cling all the more tightly to Christ.

• Encourage others trapped in fear with the joy of gospel assurance.

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Conclusion: No Condemnation — If You Remain in Christ

Romans 8:1 is God’s verdict — in Christ, there is no condemnation. That verdict is secure as long as you abide in Him.

Assurance is not arrogance but trust. Perseverance is not automatic but grace-enabled faithfulness. Apostasy is possible, but God’s power is greater for those who remain in Him.

Former and questioning Adventists: you no longer live under probation or investigative judgment. You live under grace. Walk in assurance, continue in faith, and finish the race with joy.

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Reflection Questions

1. How has Adventism’s teaching on probation shaped your view of assurance?

2. What Scriptures encourage you most to continue in faith?

3. Which means of grace (Word, prayer, fellowship, ordinances) do you need to lean on more?

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Prayer

Father, thank You that in Christ there is no condemnation. Thank You for the gift of assurance that rests not in our works but in His work. Keep us abiding in Him by Your Spirit. Guard us from drifting, strengthen our perseverance, and bring us safely to Your kingdom. Amen.

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For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944

Deeds of the Law vs. Righteousness of Christ: Exposing SDA Confusion on Righteousness by Faith!

This is a beautiful, pastoral chance to sharpen doctrine with charity and careful exegesis. I’ll answer point by point how the Seventh-day Adventist apologists twist the gospel, using historico-grammatical hermeneutics, a bit of Greek exegesis, and conclude with three sharp (but loving) cross-examinations.

Short answer up front

Brothers and sisters, Romans 3:20 is Paul’s blunt point: “By the works of the law no flesh will be justified before God” (διὰ γὰρ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ ἐνώπιον αὐτοῦ). Paul is not arguing that good deeds are useless; he is saying they cannot serve as the basis or means of our justification. Justification is forensic — God’s verdict — and that verdict comes through faith in Christ, not through any human attempt to earn God’s favor. Now, let’s walk through the SDA common claims about salvation and gently correct or sharpen where needed.

Point-by-point response & correction

SDA claim#1 — “The deeds of the law… are efforts which man puts forth to save himself.”

Agree — with a crucial qualification.

Paul’s phrase ἔργων νόμου (ergōn nomou) literally “works of the law” refers to works undertaken as a way of meeting the law’s demands to be justified before God. Grammatically and contextually (cf. Galatians), Paul is attacking works as a means of justification, not the value of obedience per se. The law shows what righteousness looks like, but it cannot impute righteousness (Rom. 3:20; Gal. 2:16). The law diagnoses sin (ἐπιγνώσεται ἁμαρτία — “through the law comes the knowledge of sin”), it does not deliver sinners.

Hermeneutical note: Read Romans 1–4 as a unit: Paul indicts Jew and Gentile (3:9–19) and then shows God’s remedy — righteousness by faith (3:21–31; ch.4). To detach the “works” language from that flow is to miss Paul’s argument.

SDA claim#2 — “Therefore, no deeds will meet the requirements of the law; man cannot be justified by his imperfect deeds.”

Agree — with emphasis.

Paul actually goes further: no deeds of the law at all can justify (οὐ δικαιωθήσεται πᾶσα σάρξ). The Greek future passive δικαιωθήσεται points to the courtroom: no human being will be declared righteous on that basis. That truth sets us free to look for a righteousness outside ourselves — God’s righteousness given in Christ (Rom. 3:22–24; 4:5–8). This destroys any gospel that mixes human earning with divine gift.

SDA claim#3 — “He can only be justified by One who has wrought out for him perfect righteousness… the Lord places His righteousness upon us for all the sins of the past, and His righteousness within us to change us…”

Mostly biblical — but be careful with how it’s used.

Two truths must be kept together (and Paul keeps them together):

1. Imputation (forensic righteousness) — God credits Christ’s righteousness to the believer (Romans 4:3, 4:5; δικαιοσύνη λογίζεται). This is the basis of our justification and our standing before God.
   
   
2. Sanctification (transformative righteousness) — God also renews us by the Spirit so that we increasingly live in accord with the law’s righteous requirement (Rom. 8:4). This is the fruit and evidence of justification, not its ground.

SDA writers sometimes blur these and make the “righteousness within” into a new ground of justification (i.e., you must produce inner righteousness to be finally saved). Paul would strongly resist that. The inner change is the result and the proof of grace, not a second way to earn heaven.

The book of Hebrews teaches that Christ’s one sacrifice truly and finally deals with sin, not only with past sins, as the SDA claim, but with the whole debt that sin creates (so there is no further offering needed). Below, I’ll show the Greek, the context (historico-grammatical reading):

1) The plain Greek and context (what Hebrews actually say)

• Hebrews affirms that believers were sanctified “through the offering of the body of Jesus Christ ἐφάπαξ — once for all.” The Greek word ἐφάπαξ (ephapax) is emphatic: an act that happens only once and requires no repetition.

• The author continues: “For by one offering he has perfected for ever those who are being sanctified” (Heb. 10:14). The verbal form used (τετέλειωκεν / teteleiōken, “has perfected/completed”) describes a completed, effective action with continuing results. 

• Then, Hebrews draws the inescapable conclusion: “Where there is forgiveness of these (sins), there is no longer any offering for sin” — οὐκέτι προσφορὰ περὶ ἁμαρτίας. In other words, if sins are forgiven in this way, the sacrificial system has nothing left to do.

• Earlier (Heb. 9:12, 9:26), the writer had already said Christ “entered once for all into the holy places… and obtained eternal redemption” and that He “appeared once at the consummation of the ages to put away sin by the sacrifice of Himself.” The language is courtroom / cultic: one decisive act that abolishes the old repeatable system.

• Finally, Hebrews 10:17 quotes Jeremiah’s new-covenant promise: “I will remember their sins and their lawless deeds no more.” That is God’s covenantal, present-tense promise applied to New Covenant people. 

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2) Hermeneutic & exegesis (how to read these words soundly)

• Historico-grammatical: Hebrews is arguing to Jewish Christians that the temple sacrifices are shadows and that Christ’s one sacrifice is the reality (Heb. 8–10). The recurring sacrifices proved they could not finish sin’s problem; Christ’s single, once-for-all offering does. Reading Hebrews as if it were silent about scope or finality is to miss its whole point. 

• Greek detail: the technical terms matter. ἐφάπαξ (“once for all”), τετέλειωκεν (“has perfected/completed”), οὐκέτι προσφορὰ (“no more offering”), and οὐ μὴ μνησθήσομαι ἔτι (“I will remember no more”) — these are not ambiguous or tentative phrases. They describe a completed, decisive, covenantal act with ongoing effect.

• What “forgiveness” here includes: The text ties the once-for-all sacrifice to God’s promise to not remember sins. If God truly does not remember them, then we cannot say those sins remain on record as needing later forensic disposal. Hebrews places the believer inside a forgiveness that is legally decisive and practically effectual (both the forensic imputation and the cleansing of conscience are in view — Heb. 9:14; 10:22). 

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3) So, does Hebrews teach that only “past” sins were forgiven?

No. To say “Christ forgave only past sins” conflicts with the force of Hebrews’ language:

• If only past sins were forgiven, then the sacrificial system would still be necessary (because future sins would remain unatoned). But Hebrews says there is no longer any offering for sin — i.e., the sacrificial system now has no place. That is incompatible with the claim “we still need a later heavenly ritual to clear future sins.” 

• If later sins still required an atoning work in heaven, the author could not say Christ has perfected forever those who are sanctified (Heb. 10:14); nor could God truthfully promise “I will remember their sins no more.” The grammar and context make the atonement decisive and final. 

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4) Three mic-drop cross-examinations (use these as rhetorical questions)

1. If Christ’s one sacrifice only deleted past sins, why does Hebrews say “there is no longer any offering for sin” (οὐκέτι προσφορὰ περὶ ἁμαρτίας)?
   
   
   If future sins remained, wouldn’t there still be a need for offerings? 

2. Why use the emphatic Greek ἐφάπαξ (“once for all”) and the perfect verb τετέλειωκεν (“has perfected/completed”) unless the author intends to teach a finished, sufficient work, not a partial, provisional one?
   
   
   Does “once for all” sound like an incomplete transaction?

3. On what basis can God say “I will remember their sins no more” (Heb. 10:17, quoting Jer. 31:34) if He still keeps a ledger of believers’ sins to be judged later?
   
   
   Would God’s promise be true if He later “looks back” and opens the book again? 

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5) Pastoral application (short)

• Hebrews does not deny ongoing holiness, discipline, or the need for repentance when we sin (Heb. 12; 1 John 1:9). But it does insist that the believer’s legal standing is secured by Christ’s once-for-all sacrifice and that the old system of repeatable offerings is permanently superseded.

• The gospel gives assurance: your sin-debt has been paid; God’s covenant promise is that He does not remember those sins — so stand in the freedom and power of that finished work, and let the Spirit do the sanctifying work in you. 

Hebrews 9–10 uses decisive, technical Greek (ἐφάπαξ; τετέλειωκεν; «no more offering»; «I will remember… no more») and a clear historical argument to teach that Christ’s single sacrifice fully and finally deals with sin — not only the past sins but the legal problem of sin itself — so there is no later heavenly ritual required to “finish” what Christ completed.

SDA claim#4 — “Sin has dominion over us when we are transgressing God’s law and committing sin, and so only.”

This needs correction and nuance.

Paul’s theology makes sin deeper than mere outward acts. In Romans 6–7, he describes a principle — “the law of sin and death” — that enslaves the believer’s fleshly members (Rom. 7:23). Sin’s dominion expresses itself in acts, but its root is a ruling power in the fallen nature. That’s why Paul says, “sin shall not have dominion over you, for you are not under law but under grace” (Rom. 6:14). In other words, being “under the law” means being under the law’s condemning authority; being “under grace” means the Spirit breaks sin’s reign and empowers a different obedience.

So: sin’s dominion is both inward and outward — and grace addresses both by giving a new status (justification) and new power (sanctification).

SDA claim #5 — “God desires that His grace fills our hearts… that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit (Rom. 8:4).”

Agree wholeheartedly — and this is Paul’s point.

Rom 8:4 is exactly how Paul redefines “fulfilling the law”: not by self-effort, but by living in the Spirit. That is the New Covenant ethic. The law’s righteous requirement is met in us when we are empowered by the Spirit to love (cf. Gal. 5:22–25). But note the order: justification by faith (the gift) → life in the Spirit → fulfillment of law’s righteous requirement as fruit. Never reverse the order.

Greek look (short & weighty)

1. ἔργων νόμου (ergōn nomou) — “works of the law.” Paul uses this idiom repeatedly (Gal. 2:16; 3:2,5,10). It signifies works as a means of justification / covenant-membership, not merely ‘good deeds’ in general.
   
   
2. οὐ δικαιωθήσεται πᾶσα σάρξ — “no flesh shall be justified.” This is a forensic statement: no human being will be declared righteous by that method.
   
   
3. ἐπιγνώσεται ἁμαρτία — “through the law comes knowledge of sin.” The law’s primary function in this context is to reveal, not to remedy.
   
   

Questions for Seventh-day Adventists:

1. If ‘works of the law’ could justify, why did Paul boast only in Christ and not in Abraham’s obedience?
   
   
2. Paul appeals to Abraham: “Abraham believed God, and it was counted to him for righteousness” (Rom. 4:3 — λογίσθη ἐπὶ δικαιοσύνην). If works could justify, why credit faith rather than deeds? If justification depends on human deeds, where is the gospel?
   
   
3. If the law’s works are sufficient, why does Paul say the law actually increases wrath and brings knowledge of sin?
   
   
4. Paul’s point: the law exposes the problem; it does not provide the solution (Rom. 3:19–20; 4:15; Gal. 3:21–22). So do we give people the law to save them, or to show them their need for a Savior?
   
   
5. If sin’s dominion only exists when you outwardly transgress, why did Paul say “I myself with my mind serve the law of God, but with my flesh the law of sin” (Rom. 7:25)?
   
   
6. Is sin merely a list of bad acts? Or is it a reigning power that corrupts the will and produces acts? If it’s only acts, why the anguished theology of Romans 7? If it’s deeper, then God’s remedy must be both forensic (imputation of Christ’s righteousness) and experimental (Spirit’s renewing power).

If someone answers those three in a way that still makes work the ground of final acceptance, then they have not followed Paul’s logic in Romans.

What to say to a friend who hears the SDA framing

1. Affirm what is true in the SDA text you quoted: we cannot justify ourselves; Christ’s righteousness is the only basis; grace must change us. Those are biblical and good.
   
   
2. But correct what is dangerous in some SDA uses: don’t blend the ground (Christ’s imputed righteousness) with the fruit (Spirit-empowered obedience). Paul insists they are related but distinct. Salvation is by grace through faith (Eph. 2:8–9); sanctification is the Spirit’s work producing obedient fruit (Phil. 2:12–13).
   
   
3. Encourage: if you feel pulled toward legalism, return to the gospel — there you find both forgiveness and the power to live a new life.

Chapter 11 — Mission and Evangelism: Sharing the Gospel in a Post-Adventist Context

Introduction: The Joy of Good News

Imagine someone locked in a dark room for years, convinced that outside was only danger. Then one day, the door opens, and sunlight floods in. What do they feel? At first confusion, maybe fear, but then — joy. That is what it means to leave Adventism and discover the true gospel.

But here’s the question: once you’ve stepped into the light, what do you do? Hide it? Or open the door for others still inside? Evangelism is not just a duty; it is the overflow of joy. We share because we’ve been set free.

This chapter explores mission and evangelism specifically in the post-Adventist context — the unique challenges, opportunities, and strategies for sharing Christ with those shaped by Adventist teaching.

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The Mission Mandate

Jesus’ last words were a commission: “Go therefore and make disciples of all nations…” (Matt. 28:19–20). Mission is not optional; it is the heartbeat of the church.

For former Adventists, this call has special weight. Many of us once proclaimed a distorted gospel. Now, having tasted freedom, we are called to proclaim the true gospel with clarity and love.

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The Gospel We Share

Paul warns in Galatians 1:6–9 against “another gospel.” Adventism often adds law-keeping, Sabbath observance, or denominational loyalty as conditions for acceptance. But the true gospel is this:

• Christ died for our sins (1 Cor. 15:3).

• He was buried and raised (1 Cor. 15:4).

• We are justified by faith alone (Rom. 3:28).

Evangelism in a post-Adventist context must focus on clarity — distinguishing between law and gospel, shadow and substance, fear and freedom.

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Unique Challenges in Evangelizing Adventists

A. Deep Loyalty to Ellen G. White

Many Adventists interpret Scripture through Ellen White. The challenge is helping them see the Bible as the supreme authority.

B. Fear of Leaving

Adventists are warned that leaving means rejecting “God’s remnant church.” Fear of damnation or deception is strong.

C. Familiarity with Christian Language

Adventists talk about grace, faith, and Jesus — but often redefine them. It can be hard to show the difference between gospel terms and Adventist theology.

D. Community Pressure

Adventism is not just a belief but a community. Leaving means losing family, friends, and identity. Evangelism must be compassionate to this pain.

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Unique Opportunities for Evangelizing Adventists

A. Shared Language

Since Adventists use Scripture often, conversations can begin with the Bible.

B. Hunger for Assurance

Many Adventists lack assurance because of investigative judgment theology. The gospel offers the very assurance they crave.

C. Dissatisfaction with Legalism

Some Adventists feel the burden of endless requirements. They are ripe for hearing the freedom of the gospel.

D. Former Adventists as Witnesses

Those who have left have credibility. Their stories can be powerful testimonies to others still inside.

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Evangelism Strategy: Word, Life, and Love

A. Word-Centered

Faith comes by hearing the Word of Christ (Rom. 10:17). Share Scripture patiently. Show how the Bible interprets itself without Ellen White.

B. Life as Testimony

Matthew 5:16: “Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” Joy, peace, and assurance are visible apologetics.

C. Love Without Condemnation

Jude 22–23: “Have mercy on those who doubt; save others by snatching them out of the fire…” Approach with gentleness, not arrogance. Many Adventists expect hostility. Surprise them with love.

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Evangelism Tools for Former Adventists

1. Your Testimony — Share your story of grace. Don’t just critique Adventism; highlight Christ.

2. Clear Gospel Tracts/Books — Provide resources that explain law and gospel simply.

3. Bible Studies — Walk through Romans, Galatians, and Hebrews. These books dismantle legalism.

4. Community — Invite them to gatherings where grace is experienced.

5. Apologetics — Be prepared to answer common Adventist prooftexts (Col. 2:16, Rev. 14:12, etc.).

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Evangelism as Relational, Not Transactional

Adventists are used to debate. But evangelism is not winning arguments; it is winning people.

1 Thessalonians 2:8: “We were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us.”

Building relationships, showing patience, and walking alongside people is vital. Many will take years to leave Adventism. Evangelism is slow work, like gardening, not fast work, like vending.

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Mission in History

It reminds us that Christ’s Great Commission was not a temporary task. The gospel was to spread beyond Israel to the nations. Today, evangelizing Adventists is part of that mission — bringing people out of the shadows into the kingdom of Christ.

AD 70 marked the end of temple-centered worship. In the same way, leaving Adventism marks the end of shadow-centered religion. Evangelism invites people into the full reality of Christ’s reign.

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Analogy: The Bridge Out of Bondage

Think of evangelism as building a bridge. Adventists stand on one shore — tradition, law, fear. The gospel is the other shore — freedom, grace, assurance. Evangelists build the bridge, plank by plank, with Scripture, patience, and love.

If you had found the bridge to freedom, would you not want to guide others across?

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Evangelism in Practice

A. With Adventist Family

• Listen well before speaking.

• Share personal faith stories, not just criticisms.

• Pray for open doors, not forced debates.

B. With Adventist Friends

• Offer resources discreetly.

• Be available when doubts arise.

• Invite them to experience gospel-centered worship.

C. With Adventist Communities

• Organize Bible study groups.

• Host ex-Adventist testimony events.

• Use online platforms to spread the truth.

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The Role of the Local Church

Evangelism is not solo. The local church provides community, teaching, and support for seekers. Many ex-Adventists leave but never join another church, becoming isolated. A healthy church can be the context where evangelism bears lasting fruit.

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The Role of Former Adventist Ministries

Groups like Former Adventists Philippines can serve as bridges:

• Offering safe spaces for questions.

• Providing apologetics resources.

• Connecting seekers with healthy churches.

• Training members to evangelize lovingly.

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Encouragement for Evangelists

Evangelizing Adventists can be discouraging. Many resist. Some return to Adventism. Others cut off relationships. But remember: salvation is God’s work. We are sowers, not saviors.

Galatians 6:9 encourages us: “Let us not grow weary of doing good, for in due season we will reap, if we do not give up.”

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Practical Guidance for Former Adventists

1. Know the gospel clearly. Be ready to explain law vs. gospel.

2. Be patient. Leaving Adventism is a long process for many.

3. Rely on prayer. Only the Spirit can open blind eyes.

4. Live with joy. Let assurance be your testimony.

5. Stay humble. Remember, you too were once in darkness.

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Conclusion: The Overflow of Freedom

Mission and evangelism are not burdens but overflows. Former Adventists, you have tasted freedom. Don’t keep it to yourself. Share it with those still bound by shadows.

Evangelism in a post-Adventist context is unique, but it is gospel work — opening doors, shining light, building bridges. And the promise remains: the gospel is the power of God for salvation to everyone who believes (Rom. 1:16).

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Reflection Questions

1. What Adventist friends or family members could you begin praying for today?

2. How can your personal story be a bridge to the gospel for others?

3. What fears keep you from sharing, and how can the Spirit overcome them?

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Prayer

Lord Jesus, thank You for freeing us from shadows into Your marvelous light. Give us courage, love, and patience to share this freedom with others still bound in Adventism. Use our words, lives, and communities to shine Your gospel light. Amen.

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For more inquiries, contact us:

Email: formeradventist.ph@gmail.com

Website: formeradventistph.blogspot.com

Facebook: https://www.facebook.com/groups/formeradventistph

Phone: 09695143944

QUESTION: Pastor Ronald, possible po ba na yung first four commandments ay ceremonial laws?

QUESTION: 

“Pastor Ronald, possible po ba na yung first four commandments—lalo na ang Sabbath—ay ceremonial laws, hindi moral laws, since covenant lang ito sa Israel?”

ANSWER:

Sa New Covenant Theology, malinaw na distinction:

• Moral law = the law of Christ, summed up in “Love God and love your neighbor” (Matt. 22:37–40; Gal. 6:2).

• Ceremonial law = shadows pointing to Christ, binding only to Israel, hanggang dumating ang New Covenant.

Ngayon, yung first four commandments (about worshiping God, rejecting idols, honoring His name, and keeping the Sabbath), tatlo dun ay clearly moral and eternal—hindi ka dapat sumamba sa ibang diyos, hindi ka dapat gumawa ng idols, at hindi ka dapat mang-insulto sa pangalan ng Diyos.

Pero yung Sabbath command:

• The principle of rest and worship = moral truth, fulfilled in Christ.

• The specific seventh-day observance = ceremonial, a covenant sign given only to Israel (Ex. 31:16–17; Deut. 5:15).

Kaya’t tama ang basa mo: may ceremonial aspect talaga ang Sabbath, kasi it was a shadow (Col. 2:16–17; Heb. 4:9–10). Pero hindi ibig sabihin na ceremonial din yung ibang first commandments. Ang Sabbath lang ang nasa gitna—may moral principle (rest in God) pero ceremonial expression (7th day, Israel-only covenant sign).

Ang totoong New Covenant Sabbath is Christ Himself—yung eternal rest natin sa Kanya, hindi yung araw na ritwal.

So kung tanong: “Moral ba o ceremonial ang Sabbath?” Ang sagot: Both in principle, pero ceremonial sa form—at natupad na kay Kristo. Kaya ngayon, ang moral demand is not a day, but a Person: to rest in Christ alone.

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Moral vs. Ceremonial vs. Fulfillment in Christ

Command / Practice	Moral (Abiding Principle)	Ceremonial (Shadow / Israel Covenant)	Fulfillment in Christ (New Covenant)
No other gods	Worship God alone (Ex. 20:3)	—	Christ is the one true God we worship (John 14:6)
No idols	Reject false worship (Ex. 20:4)	—	Christ is the image of God (Col. 1:15)
Do not misuse God’s name	Honor God’s name with reverence (Ex. 20:7)	—	Christ’s name is above every name (Phil. 2:9–11)
Sabbath day	Rest and trust in God (moral principle)	7th-day observance = covenant sign for Israel (Ex. 31:16–17; Deut. 5:15)	Christ is our true rest and Sabbath (Col. 2:16–17; Heb. 4:9–10)

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Summary:

• First three commandments = purely moral (eternal principles).

• Sabbath = mixed: moral principle of rest, but ceremonial form (7th day tied to Israel’s covenant).

• Now in Christ: We no longer keep a day as a covenant obligation. Instead, we find our eternal Sabbath rest in Him.

Kaya’t hindi ibig sabihin na lahat ng first four commandments ay ceremonial. Isa lang ang may ceremonial aspect — ang Sabbath.

7 Reasons Why Jesus Is Not Michael the Archangel

FAP Sunday School Lesson: "Kaligtasan: Regalo ng Biyaya ng Diyos" September 28, 2025

1. Lesson Objective

Layunin ng lesson na ito na ipaliwanag nang malinaw mula sa Biblia na ang kaligtasan ay gawa ng biyaya ng Diyos, tinatanggap sa pamamagitan ng pananampalataya kay Cristo. Ito ay malayang iniaalok sa lahat, pero nararanasan lang ng mga tunay na sumasampalataya. Nilalayon din nitong ihanda ang mga manggagawa ng ebanghelyo para maipahayag ang mensaheng ito nang tapat, at maiwasan ang legalismo (pagtitiwala sa sariling gawa) at false security (maling kumpiyansa nang walang tunay na pananampalataya).

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2. Opening Prayer

"Father in heaven, salamat po dahil isinugo Ninyo ang Inyong Anak para iligtas kami. Buksan Ninyo ang aming mga mata sa katotohanan ng Inyong Salita, at nawa’y ang Inyong Espiritu ang gumabay sa aming pang-unawa. Turuan Ninyo kaming magtiwala nang lubos sa Inyo at ibahagi ang Inyong mensahe sa iba nang may pag-ibig. Sa pangalan ni Jesus, Amen."

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Q1: Ano ang ibig sabihin ng kaligtasan ayon sa Biblia?

A: Ang kaligtasan ay gawa ng Diyos sa pagliligtas sa makasalanan mula sa kasalanan at kaparusahan nito, at sa pagbabalik sa kanya sa tamang relasyon sa Diyos sa pamamagitan ni Jesu-Cristo.

Efeso 2:8–9

"Sapagka’t sa biyaya kayo’y naligtas sa pamamagitan ng pananampalataya; at ito’y hindi sa inyong sarili: ito’y kaloob ng Diyos; hindi sa pamamagitan ng mga gawa, upang ang sinuman ay huwag magmapuri."

Commentary:

Tinuturo ng Biblia na ang kaligtasan ay isang gift of grace (Greek: charis—undeserved kindness). Hindi ito nakukuha sa sariling gawa, relihiyosong pagsunod, o personal na kabutihan. Ang biyaya ay inisyatibo ng Diyos; ang pananampalataya ay tugon natin.

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Q2: Para kanino ang kaligtasan?

A: Iniaalok ng Diyos ang kaligtasan sa lahat, pero matatanggap lang ito ng mga sumasampalataya kay Cristo.

Juan 3:16

"Sapagka’t gayon na lamang ang pag-ibig ng Diyos sa sanlibutan na ibinigay Niya ang Kanyang bugtong na Anak, upang ang sinumang sumampalataya sa Kanya ay huwag mapahamak kundi magkaroon ng buhay na walang hanggan."

Commentary:

Ang pag-ibig ng Diyos ay pandaigdigan—para sa lahat. Ang salitang “sinumang” ay nagpapakita na walang pinipili—kahit ano ang lahi, background, o nakaraan. Pero may kondisyon ito—ang buhay na walang hanggan ay para lang sa mga “sumasampalataya.”

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Q3: Bakit hindi tayo maliligtas sa pamamagitan ng pagtupad sa kautusan?

A: Dahil ang kautusan ay nagpapakita lamang ng ating kasalanan, pero hindi ito makapagliligtas.

Roma 3:20

"Sapagka’t sa pamamagitan ng mga gawa ng kautusan ay walang taong aariing-ganap sa Kanyang paningin; sapagka’t sa pamamagitan ng kautusan ay dumarating ang pagkakilala sa kasalanan."

Commentary:

Ang kautusan ay parang salamin—ipinapakita ang dumi pero hindi ito ang sabon na nakakalinis. Ang kaligtasan ay nanggagaling sa kapatawaran ng Diyos sa pamamagitan ni Cristo, hindi sa moral na performance ng tao.

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Q4: Ano ang papel ko sa pagtanggap ng kaligtasan?

A: Magsisi sa kasalanan at manampalataya kay Jesu-Cristo.

Gawa 3:19

"Kaya’t magsisi kayo at magbalik-loob sa Diyos upang ang inyong mga kasalanan ay mapawi…"

Commentary:

Ang repentance (Greek: metanoia) ay pagbabago ng puso at isip na tumatalikod sa kasalanan at lumalapit sa Diyos. Ang faith (Greek: pistis) ay personal na pagtitiwala kay Cristo—paniniwala sa Kanyang mga pangako, pagtitiwala sa Kanyang kamatayan at muling pagkabuhay, at pagsuko sa Kanyang pagka-Panginoon.

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Q5: Pwede ko bang mawala ang aking kaligtasan?

A: Itinuturo ng Biblia na ang mga mananampalataya ay dapat manatili kay Cristo sa pamamagitan ng pananampalataya, at iingatan ng Diyos ang mga patuloy na nagtitiwala sa Kanya.

Juan 15:6

"Kung ang sinuman ay hindi mananatili sa Akin, siya’y itinatapon na gaya ng sanga at natutuyo; at sila’y pinupulot at inihahagis sa apoy, at sila’y nagliliyab."

Commentary:

Ang kaligtasan ay tiyak kay Cristo, pero ang katiyakang ito ay mararanasan lamang ng mga nananatiling nakaugnay sa Kanya. Ang tunay na pananampalataya ay nagpapatuloy; ang pagtalikod kay Cristo ay nagdadala ng panganib. Ngunit ang kapangyarihan ng Diyos ay nag-iingat sa atin, basta’t tayo ay “mananatili sa pananampalataya” (Colosas 1:23).

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Reflection & Call to Action

Reflection:

• Ako ba ay nagtitiwala sa sarili kong kabutihan o lubos akong nagtitiwala kay Cristo?
• Tunay ba akong sumuko kay Cristo, o nakaasa pa rin ako sa sarili kong gawa?

Call to Action:

• Talikuran ang kasalanan at ilagay ang buong tiwala kay Jesus ngayon.

• Mamuhay araw-araw sa biyaya ng Diyos, sa pagsunod dahil sa pag-ibig, hindi dahil sa legalismo.

• Ibahagi ang paanyaya ng kaligtasan sa iba, dahil ito ay para sa “sinumang sumasampalataya.”

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Closing Prayer

"Panginoong Jesus, tinalikuran ko ang pagtitiwala sa aking sarili at inilalagay ko ang aking buong tiwala sa Iyo lamang para sa aking kaligtasan. Ingatan Mo ako na manatiling malapit sa Iyo, at gamitin Mo ako para dalhin ang magandang balita na ito sa iba na umaasa pa sa sariling gawa. Amen."

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“Our God Who Acts: Preparing Our Hearts for Sovereignty” Psalm 115:3 | Ptr. Zaldie Ybanez

Paul’s Epistle to the Church of the Seventh-day Adventists

Imagine if Paul wrote a letter directly to the Adventist movement—what would he say? This fictional 'Epistle to the Adventists' is styled after Paul’s tone and theology, drawing from Galatians, Colossians, and Romans. It’s not Scripture, of course, but a pastoral-apologetic illustration meant to provoke reflection: how might Paul respond if the SDA framework existed in his time?

"Paul, an apostle of Jesus Christ, not sent by men nor through man, but through Jesus Christ and God the Father who raised Him from the dead.

To the saints who are called by the name of Christ yet are troubled by those who demand Sabbath-keeping and the works of the Law:

Grace and peace to you from God our Father and the Lord Jesus Christ, who gave Himself for our sins to deliver us from this present evil age, according to the will of our God and Father."

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1. On Turning Back to Shadows

"I am astonished that you are so quickly deserting the grace of Christ for another gospel—one that insists on days, foods, and Sabbaths as though Christ has not fulfilled them. Do you not know? These were but a shadow of the things to come, but the substance belongs to Christ." (Col. 2:16–17).

"If you insist on keeping the Sabbath as covenant law, are you not making void the cross of Christ? For Christ Himself is our rest, and in Him every day is holy." (Rom. 14:5–6).

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2. On the Law and the Gospel

"O foolish Adventists! Who has bewitched you? Did you receive the Spirit by the works of the Law or by hearing with faith? The one who relies on the Sabbath or clean foods is bound to keep the whole Law (Gal. 3:10). But cursed is everyone who does not abide by all things written in the Book of the Law."

"Christ redeemed us from the curse of the Law by becoming a curse for us, that the blessing of Abraham might come to all nations through faith." (Gal. 3:13–14).

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3. On Judging Other Believers

"Why do you pass judgment on your brother? For the kingdom of God is not a matter of eating and drinking, nor of Sabbaths and festivals, but of righteousness and peace and joy in the Holy Spirit." (Rom. 14:17).

"Let no one disqualify you by insisting on shadows. Hold fast to Christ, the Head, for in Him the fullness of God dwells bodily, and you have been made complete in Him." (Col. 2:9–10).

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4. On Preaching a Different Gospel

"Even if I or an angel from heaven should preach to you a gospel contrary to the one you received—namely, that Christ saves by grace through faith apart from works of the Law—let him be accursed." (Gal. 1:8).

"For if righteousness were through the Sabbath or through the Law, then Christ died for no purpose." (Gal. 2:21).

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5. On True Assurance

"Beloved, there is now no condemnation for those who are in Christ Jesus (Rom. 8:1). You are saved not by the covenant of Sinai, but by the blood of the New Covenant. For by grace you have been saved through faith. This is not your own doing; it is the gift of God, not a result of works, so that no one may boast." (Eph. 2:8–9).

"Stand firm, then, in the freedom for which Christ has set you free. Do not submit again to a yoke of slavery."

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The grace of the Lord Jesus Christ be with your spirit. Amen.

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Chapter 10 — "Leadership and Membership in the New Covenant Church"

Introduction: Family, Not a Club

Think about the difference between joining a gym and joining a family. A gym offers services: you pay fees, attend when you want, and leave if dissatisfied. A family, however, is different. You belong. You are nurtured, disciplined, and loved. You don’t just “attend”; you are part of it.

The New Covenant church is not a club or institution but a family under Christ. Membership is covenantal, not consumerist. Leadership is shepherding, not hierarchy. Understanding both is essential for former Adventists who may carry wounds from legalistic leadership or authoritarian systems.

This chapter will explore what leadership and membership mean biblically, how they function under the New Covenant, and why they matter for spiritual growth.

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Christ, the Head of the Church

The foundation of all church structure is this: Christ is the head.

Ephesians 1:22–23: “And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.”

This truth guards us from two extremes:

• Clericalism: Thinking leaders are the ultimate authority.

• Individualism: Thinking that no leadership or structure is needed.

Christ rules His church through His Word and Spirit. Human leaders are servants under His authority.

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Leadership in the Early Church

A. Elders/Overseers/Pastors

The New Testament uses three terms — presbyteros (elder), episkopos (overseer), and poimēn (shepherd/pastor) — interchangeably to describe one office (Acts 20:17, 28; Titus 1:5–7).

Elders are called to:

• Preach and teach (1 Tim. 3:2; 2 Tim. 4:2).

• Shepherd the flock (1 Pet. 5:2).

• Guard doctrine (Titus 1:9).

• Lead by example, not domination (1 Pet. 5:3).

B. Deacons

Deacons serve the church practically, caring for needs (Acts 6:1–6; 1 Tim. 3:8–13). Their role frees elders to focus on prayer and the ministry of the Word.

C. Plurality of Leaders

New Testament churches were led by a plurality of elders, not a single authoritarian leader (Acts 14:23; Titus 1:5). Shared leadership promotes accountability and balance.

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Biblical Qualifications for Leaders

Paul lists qualifications in 1 Timothy 3 and Titus 1. Leaders must be:

• Above reproach.

• Faithful in marriage.

• Self-controlled, sober-minded, hospitable.

• Able to teach sound doctrine.

• Not greedy or domineering.

• Examples to the flock.

Character is emphasized more than charisma. Leadership is about integrity, not performance.

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The Role of Leadership: Shepherds, Not Lords

Jesus warned in Matthew 20:25–28: “The rulers of the Gentiles lord it over them… It shall not be so among you. But whoever would be great among you must be your servant.”

Christian leaders are shepherds, not bosses. Their authority is real but servant-shaped. Hebrews 13:17 calls believers to obey their leaders because they “are keeping watch over your souls.” But leaders will give an account to God for how they cared for His people.

Leadership is not domination but care.

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Membership in the New Covenant Church

A. Membership Is Biblical

Though the word “membership” is not used, the concept is everywhere:

• Believers were added to the church (Acts 2:41, 47).

• There were lists of widows (1 Tim. 5:9) — implying records of belonging.

• Discipline required knowing who was “inside” and “outside” the church (1 Cor. 5:12–13).

Membership is a covenantal commitment to a local body, not casual attendance.

B. What Membership Means

1. Commitment to Gather (Heb. 10:24–25).

2. Commitment to Submit to Leaders (Heb. 13:17).

3. Commitment to Care for One Another (Rom. 12:10).

4. Commitment to Mission Together (Matt. 28:19–20).

Membership means belonging to a specific body under shepherds, with mutual responsibilities.

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Discipline in the New Covenant Church

Discipline often feels like a negative word, but biblically, it means loving correction.

Jesus taught a process in Matthew 18:15–17:

1. Private correction.

2. Small group confrontation.

3. Public church involvement if unrepentant.

4. Removal if persistent rebellion.

Paul applied this in 1 Corinthians 5, removing an unrepentant sinner “so that his spirit may be saved.”

Discipline is not punitive but restorative — aiming for repentance, not shame.

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The Dangers of Misusing Leadership

Former Adventists often carry scars from authoritarian systems. Dangers include:

• Leaders are elevating human traditions over Scripture.

• Leaders demanding unquestioning loyalty.

• Leaders using fear instead of gospel grace.

True biblical leadership avoids these traps. Leaders are accountable to Christ, the Word, and the congregation.

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The Dangers of Rejecting Leadership

On the other hand, some react by rejecting all authority. But Scripture warns against being “sheep without a shepherd” (Matt. 9:36). Every Christian needs accountability and guidance.

Individualism is not maturity; it is vulnerability. Wolves target strays, not the flock.

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Membership as Family Life

Paul describes the church as a body (1 Cor. 12). Each member has gifts and roles. No one is unnecessary. Membership is belonging to something bigger than yourself.

Romans 12:5: “So we, though many, are one body in Christ, and individually members one of another.”

Membership is family, not contract.

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Leadership after AD 70

The destruction of the temple in AD 70 highlighted the transition from priesthood-centered Old Covenant to elder-led New Covenant churches. No temple, no sacrifices, no Levitical priests. Instead, Christ is the final Priest, and His people are a royal priesthood (1 Pet. 2:9).

Leadership shifted from ritual priests to teaching shepherds, from temple membership to covenantal local churches.

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Analogy: Shepherds and Sheepdogs

Think of the church as a flock. Christ is the Chief Shepherd. Elders are under-shepherds, guiding and protecting. Deacons are like sheepdogs, running alongside to serve and protect. The flock thrives when each plays their part.

Would any sheep survive long by wandering alone without a shepherd or a flock?

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Practical Guidance for Former Adventists

1. Join a local church intentionally. Don’t just attend; commit.

2. Submit joyfully to leaders who are faithful to the Word. Look for humility and gospel focus, not control.

3. Participate in family life. Use your gifts, serve, love others.

4. Accept discipline if needed. See correction as love, not rejection.

5. Guard against extremes. Don’t idolize leaders, but don’t reject them either.

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Conclusion: Belonging Under Christ’s Care

Leadership and membership in the New Covenant church are not burdens but blessings. Christ rules His people through faithful shepherds and committed members. The church is not a club to attend but a family to belong to.

Former and questioning Adventists, step out of fear-based systems and into Christ’s flock. Find joy in belonging, safety in shepherding, and purpose in serving.

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Reflection Questions

1. How have your past experiences with church leadership shaped your view of authority?

2. What fears or hesitations do you have about church membership?

3. How can you commit more fully to a local body as family, not just an event?

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Prayer

Lord Jesus, Chief Shepherd, thank You for giving Your church faithful leaders and a family to belong to. Heal our wounds from past abuses, free us from fear, and lead us into joyful membership under Your care. Make us faithful leaders, humble members, and one body in Your name. Amen.

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Investigating Ellen G. White #8: Health Reform or Health Myth? [Taglish]

Intro Hook

Kapag sinabi ng isang “propeta” na galing sa Diyos ang kanyang mga visions, natural na i-expect natin na ito’y malinaw, tumpak, at may tunay na kapangyarihan para gabayan ang bayan ng Diyos. Pero paano kung ang mga “health visions” ng isang propeta ay halos copy-paste lang mula sa ibang health reformers ng kanyang panahon? At paano kung ang ilan sa kanyang payo ay napatunayang maling-mali ng modern medical science? Inspired ba talaga ito ng Diyos, o produkto lang ng 19th century health fads?

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Ellen White vs. Pork: Inspired ba o Opinion lang?

Noong 1850s, may Adventist couple, sina Mr. and Mrs. Curtis, na nagsimulang mag-aral tungkol sa pagkain ng unclean meats. Naniniwala si Mrs. Curtis na mali ang pagkain ng baboy. Kaya bago tuluyang magdesisyon, lumapit sila sa “prophetess” na si Ellen White. Ang sagot niya? Walang direktang instruction galing kay Lord, at kung totoo man, ipapakita raw Niya ito hindi lang sa dalawa o tatlo, kundi sa buong church.¹

Sounds reasonable? O baka naman convenient para protektahan ang sarili niyang opinion? Tandaan, ilang taon bago nito, si James White (asawa niya) ay nagsulat ng article sa Present Truth na mariing tinutulan ang pag-ban ng swine’s flesh.² Kaya’t obvious na hindi lang theological, kundi personal din ang stake nila rito.

Dagdag pa ni H.E. Carver, malapit na kaibigan ng Curtis family, mismong si James White daw ay naglagay ng note sa likod ng sulat na nagsasabing: “Katatapos lang naming magpatay ng 200-pound porker.”³ Kung ganito ang lifestyle nila, paano mo masasabing may divine conviction laban sa pagkain ng baboy?

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The Sudden Shift: From Pork Lover to Health Prophet

Pero ilang taon lang ang lumipas, biglang nagbago si Ellen White. Biglang declared na, “Never should one morsel of swine’s flesh be placed upon your table.”⁴ Anong nangyari? Vision ba? Direct word from God ba?

Hindi exactly. Ang totoo, noong nagkasakit ng diphtheria ang White boys, nadiskubre nila ang writings ng isang sikat na American health reformer, si Dr. James Jackson.⁵ Sobrang impressed si James White kaya pina-reprint niya ang article nito sa Review and Herald.⁶ Eventually, nakipag-meet pa sila kay Dr. Jackson sa Dansville, New York.

Ironically, noong 1849, si Ellen White mismo ang nagbabala na huwag lalapit sa physicians dahil dishonor daw ito sa Diyos.⁷ Pero ngayon, close friends na sila ni Dr. Jackson at pati health exam ay nakuha niya doon.⁸ Sino ba talaga ang source ng kanyang health reform—Diyos o Dansville?

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Copy-Paste Health “Visions”?

Di nagtagal, lumabas na rin ang health visions ni Ellen White. Pero ang mga taong nakabasa ng writings ni Dr. Jackson at iba pang reformers ay nagulat—masyado raw itong kahawig ng mga naunang publications. Kaya’t kinailangan ni Ellen White mag-defend, sinasabing hindi raw siya nagbasa hanggang naisulat na niya ang sarili niyang articles.⁹ Pero come on—hindi ba’t convenient excuse ito para hindi akusahang nangopya?

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Her First Health Book: An Appeal to Mothers

Noong 1864, pinalabas ni Ellen White ang kanyang unang health book: An Appeal to Mothers. Ano kaya ang revolutionary, divine health insight na ibinahagi niya? Diabetes? Cancer? Heart disease? Hindi. Ang buong libro ay nakatutok sa isa lang: masturbation.

Ayon kay Ellen White, masturbation daw ang sanhi ng halos lahat ng sakit—mula sa insanity, epilepsy, bleeding lungs, diabetes, rheumatism, hanggang tuberculosis at asthma.¹⁰¹¹¹²¹³¹⁴¹⁵ Ang shocking pa, sinabi niya na “self-abuse is a sure road to the grave.”¹⁰

Mga kapatid, tanungin natin: may biblical o scientific basis ba ito? O health myth lang na pinalaganap ng ibang reformers tulad ni Sylvester Graham, na decades earlier ay nagsulat ng parehong bagay?¹⁷¹⁸¹⁹

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Modern Medicine’s Verdict

Fast forward sa modern medical science: proven na hindi totoo ang claims ni Ellen White. Masturbation doesn’t cause insanity, blindness, epilepsy, or early death.¹⁶ Kahit mga Adventist doctors ngayon, halos unanimous: maling-mali ang sinabi ng kanilang propeta.

Kung tunay na inspired ito ng Diyos, bakit peke at outdated na health myths ang laman?

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Reflection

Mga kapatid, hindi ba’t malinaw na ang “health reform” ni Ellen White ay hindi bunga ng divine revelation kundi bunga ng human influence? Kung una niyang itinanggi ang conviction laban sa pork kasi kakapatay lang nila ng baboy, tapos biglang naging mahigpit laban dito dahil nadiskubre nila ang health reformers, anong ibig sabihin nito?

At kung ang unang health book niya ay puno ng maling medical claims na ngayon ay pinagtatawanan ng mga doctor, paano natin masasabing ito’y inspired ng Diyos?

Hindi ba mas safe tayong maniwala sa malinaw at walang mali—ang Biblia mismo—kaysa sa isang “propeta” na nagbago-bago at mali-mali ang payo?

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Pastoral Appeal

Mga kaibigan, ang tunay na health reform ay hindi nakatali sa human myths kundi sa kabutihang loob ng Diyos. Oo, may wisdom sa proper diet, clean living, at exercise—pero hindi natin ito dapat i-claim na direct revelation kung malinaw namang galing ito sa tao at hindi sa Diyos.

Ang tanong: tataya ka ba ng iyong kalusugan at kaluluwa sa isang “propeta” na nagsabing masturbation causes insanity, o sa Diyos na nagsabing, “My words are spirit and life” (John 6:63)?

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Notes

1. Ellen White, Testimonies, vol. 1, p. 206.

2. James White, Present Truth, “Swine’s Flesh,” Nov. 1850.

3. H.E. Carver, Mrs. E.G. White's Claims to Divine Inspiration Examined, 2nd edition, 1877.

4. Ellen White, Testimonies, vol. 4, p. 148.

5. Ibid., vol. 2, p. 93.

6. Arthur White, Early Years, Vol. 2, p. 13.

7. Ellen White, “To Those Who Are Receiving the Seal of the Living God,” (Broadside 2), Jan., 1849.

8. Ellen White, Advent Review and Sabbath Herald, February 27, 1866.

9. Ibid., Oct. 8, 1867.

10. Ellen White, Appeal to Mothers, pp. 84, 85, 90.

11. Ibid., pp. 11, 13.

12. Ibid., p. 14.

13. Ibid., pp. 14, 15.

14. Ibid., p. 17.

15. Ibid., p. 3–4.

16. Gregory Hunt, M.D., Beware This Cult, “The Masturbation Connection,” 1981.

17. Sylvester Graham, Lectures to Young Men on Chastity, 1834.

18. Ibid.

19. Sylvester Graham, Lectures on the Science of Human Life, pp. 224–286, 1849.

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Chapter 9 — The Ordinances: Baptism and the Lord’s Supper in the New Covenant

Introduction: Signs That Point Beyond Themselves

Imagine standing at a road sign that says, “Manila — 10 km.” Now imagine hugging the sign, polishing it, and staying there as though the sign itself were the destination. That’s the danger when we misunderstand the ordinances. Baptism and the Lord’s Supper are not the destination; they are signs pointing us to Christ.

In Adventism, rituals often become burdens — Sabbath-keeping, dietary rules, and other regulations. By contrast, the New Covenant only gives us two ordinances— baptism and the Lord’s Supper. These are simple, beautiful signs and seals of the gospel. They do not save by themselves, but they point us to the One who saves.

This chapter explores the meaning, biblical foundation, and practical application of these sacraments, clarifying common confusions and freeing believers to receive them as Christ intended.

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What Is an Ordinance?

An ordinance, in evangelical theology, refers to a commanded practice instituted by Christ that serves as a symbolic act of obedience and faith. It doesn’t convey grace in itself but points to spiritual truths and expresses the believer’s faith. It’s a sign of obedience and remembrance.

• Baptism signifies union with Christ in His death and resurrection.

• The Lord’s Supper signifies ongoing participation in Christ’s body and blood.

They do not work magically but covenantally. They are God’s appointed means to assure believers of His promises.

Romans 4:11 calls circumcision a “sign and seal” of righteousness by faith. Baptism and the Supper function in the same way under the New Covenant.

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Baptism in the New Covenant

A. Instituted by Christ

Jesus commanded baptism in the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19).

Baptism is the entry sign into the covenant community. It marks belonging to Christ’s body.

B. Meaning of Baptism

Paul explains in Romans 6:3–4: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”

Baptism is a sign of:

1. Union with Christ — dying and rising with Him.

2. Cleansing from sin (Acts 22:16).

3. Gift of the Spirit (Acts 2:38).

4. Belonging to the body of Christ (1 Cor. 12:13).

C. Baptism and Faith

Baptism does not save by itself. Salvation is by grace through faith (Eph. 2:8–9). Baptism points to Christ, and its benefits are received by faith.

Without faith, baptism is just water. With faith, baptism assures the believer of God’s covenant promises.

D. Baptism and Repentance

In Acts 2:38, Peter connects repentance, faith, and baptism. Baptism is the outward confession of inward faith and repentance. It is not a legalistic requirement but a joyful declaration: “I belong to Christ.”

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The Lord’s Supper in the New Covenant

A. Instituted by Christ

On the night He was betrayed, Jesus took bread and wine, gave thanks, and said: “Do this in remembrance of me” (Luke 22:19–20).

The Supper is the ongoing covenant meal of God’s people.

B. Meaning of the Supper

Paul explains in 1 Corinthians 11:23–26:

• Bread: Christ’s body given for us.

• Cup: The new covenant in His blood.

• Remembrance: We proclaim the Lord’s death until He comes.

The Supper signifies:

1. Christ’s sacrifice for sins.

2. Spiritual nourishment in Him.

3. Unity of the body (1 Cor. 10:16–17).

4. Hope of His return.

C. Presence of Christ

Different traditions debate how Christ is present in the Supper:

• Roman Catholics teach transubstantiation (bread and wine become Christ’s literal body and blood).

• Lutherans teach consubstantiation (Christ is “in, with, and under” the elements).

• Reformed and New Covenant traditions teach real spiritual presence — Christ is present by His Spirit, feeding us by faith.

• Zwingli emphasized memorial remembrance.

The best summary: Christ is spiritually present to strengthen faith, not physically re-sacrificed. Hebrews 10:14 makes clear His sacrifice was once for all.

D. Worthy Reception

Paul warns against unworthy participation (1 Cor. 11:27–30). This does not mean being sinlessly perfect, but approaching with repentance and faith. The Supper is for believers who trust in Christ and examine themselves.

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Old Covenant Shadows Fulfilled

A. Baptism and Circumcision

Colossians 2:11–12 links circumcision and baptism. Circumcision was the Old Covenant sign of belonging; baptism is the New Covenant sign. Circumcision marked physical descent; baptism marks spiritual rebirth.

B. The Supper and Passover

The Lord’s Supper fulfills the Passover meal. Just as Israel remembered deliverance from Egypt, the church remembers deliverance from sin. But the Supper surpasses Passover, for Christ is our true Passover Lamb (1 Cor. 5:7).

The ordinances are not add-ons but fulfillments. They embody the gospel in visible form.

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The Role of Ordinances in Christian Life

A. Word and Ordinance

The ordinances never stand alone. They are always paired with the Word. Preaching explains; ordinance display. Together they form the full proclamation of the gospel.

B. Means of Grace

Sacraments are not magic but means of grace. They assure, strengthen, and nourish faith. Like a wedding ring, they don’t create the covenant but testify to it.

C. Regular Practice

• Baptism happens once — the initiation.

• The Lord’s Supper is ongoing — the nourishment.

Both are necessary, but each functions differently.

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Common Misunderstandings

A. Baptism as Salvation

Some believe water baptism itself saves. This contradicts Ephesians 2:8–9. Baptism is necessary, but as a sign of faith, not as a mechanical cause of salvation.

B. Re-baptism

Many former Adventists wrestle with whether to be re-baptized. If your Adventist baptism was done as part of a false gospel system, it may be wise to receive baptism anew in a true gospel context, as an affirmation of belonging to Christ alone.

C. The Supper as Law

In some traditions, the Supper becomes a legalistic ritual. But Christ gave it as nourishment, not a burden. It is gospel food, not a law requirement.

D. Frequency of the Supper

Some churches celebrate quarterly, others weekly. Biblically, the early church often “broke bread” when they gathered (Acts 20:7). Frequency should serve the purpose of spiritual nourishment, not tradition for its own sake.

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End of Temple Sacrifices

The destruction of the temple in AD 70 marked the definitive end of sacrifices. The ordinances stand as the New Covenant’s only rituals — baptism once, the Supper ongoing. No more animal sacrifices, no more temple offerings, only the Christ-given signs.

This historical marker shows God Himself transitioned His people from shadows to substance.

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Analogy: Wedding Ring and Anniversary Meal

Baptism is like the wedding ring — the once-for-all sign of covenant union. The Lord’s Supper is like the anniversary meal — the ongoing renewal and celebration of love.

Would a husband ever confuse the ring or meal for the marriage itself? No. They point to the deeper reality. So too with the ordinances.

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Practical Guidance for Former Adventists

1. Receive baptism as a gospel sign, not a legal duty. If needed, be baptized anew in a Christ-centered church.

2. Approach the Supper with faith. See it as nourishment, not as an empty ritual.

3. Let ordinances assure you. When doubts come, remember your baptism and feed on Christ in the Supper.

4. Teach your family. Help children see baptism and the Supper as pictures of Jesus, not as magic or law.

5. Avoid extremes. Neither neglect nor over-exalt the ordinances. Keep Christ central.

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Conclusion: Signs of Grace, Not Burdens of Law

Baptism and the Lord’s Supper are simple, beautiful gifts. They point beyond themselves to the crucified and risen Christ. They do not save by themselves, but they assure, nourish, and strengthen believers in the gospel.

Former and questioning Adventists, rejoice: the burden of endless rituals is gone. Only two ordinances remain, and both are filled with grace, not fear. Receive them gladly, for they point you to Jesus, the author and finisher of your faith.

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Reflection Questions

1. What did baptism mean to you in Adventism, and how do you see it differently now?

2. How can you approach the Lord’s Supper with deeper faith and joy?

3. How do the sacraments strengthen your assurance in Christ?

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Prayer

Lord Jesus, thank You for giving us baptism and the Lord’s Supper as signs of Your grace. Help us to see past the symbols to You, the Savior they point to. Strengthen our faith through these sacraments, and keep us centered on Your finished work. Amen.

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