The Exaltation of Man by C. M. S.

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Nov 21, 1912

The Exaltation of Man

By C. M. S.

SATAN sought his own exaltation, and fell, carrying a multitude with him. Man, in the garden of Eden, sought his own exaltation, and fell, and he also carried a multitude with him in his fall. God has promised man an exaltation which is an exaltation in deed and in truth. “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” Rev. 3:21. Here is a promise of exaltation that far exceeds the goal of any ambition that this world can satisfy. It is far beyond the comprehension of the human mind. It is not the result of selfish striving on our part, but of gracious giving on his part. It emphasizes the assurance that “eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” 1 Cor. 2:9.

While this remarkable promise applies to the overcomers of every age, from the fall of man to the restoration of the dominion in Christ, it is placed in this particular connection as a special encouragement to the church during the trying experiences of the last days. The Laodicean church is the church in its last period of probationary history. This is shown by the expression, “Behold, I stand at the door, and knock.” In giving visible signs of his coming, Christ had previously told his disciples that by these signs it might be known that he was “near, even at the doors.” Matt. 24:29-34; Luke 21:25-33. So now, when the message to the Laodicean period applies in full force, he stands at the door and knocks. From the description of the condition of the church of this period, as given in the context, there seems to be great need of some positive, striking incentive toward repentance. So, after a plain statement of the woeful condition of the church, and of the logical outcome of such a condition, this grand, comprehensive promise—which really comprises all the promises—is added as a last appeal.

The “faithful and true Witness” states the condition, and the natural result of such a condition, in a few words: “I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth.” Then the “true Witness” specifies the evidence of this lukewarmness, and prescribes the remedy: “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: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.”

Why does he state the condition in such strong terms?—That the church might be brought to a sense of feeling as to its true condition of worldliness and irreligion, and repent. For this reason he rebukes and chastens, in order that he may save them. But it must not be forgotten that this knocking at the door of the church, while indicating the near approach of Christ’s second advent to redeem his people in a body, is an individual appeal to every one who is in the lukewarm, backslidden condition herein described. The Spirit is knocking at the individual hearts as this last message of mercy is being proclaimed. “If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” To every individual who has even a spark of appreciation of the goodness of God and of “his wonderful works to the children of men,” this last appeal of the “faithful and true Witness” is mercifully extended. The ardent desire of him who tasted “death for every man” is that every one that hath an ear will hear what the Spirit saith unto the churches. The precious promise to which attention has been called herein, is made by him whose word endureth forever.

Nor must it be forgotten that the disciple must overcome as he (the Master) overcame; and he overcame by humble obedience to his Father’s will. See Phil. 2:5-11; John 15:10. We can overcome only through his strength, through his life, through his cleansing blood; because his righteousness, not our own, must stand for us in the judgment. It is his blood that cleanses us from all sin. It is his righteousness that God sees when he looks upon those who have made Christ their portion. C. M. S.