p. 29 | Jumping Christians by J. O. Corliss

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 22, 1875

Jumping Christians.

By J. O. Corliss

THE above is the heading of an article published some months since in the World’s Crisis, in which the writer deplored the tendency of some to “jumping” over such texts of Scripture as did not agree with their peculiar views. We thought at the time that the remarks were directly to the point, and have since been often reminded of them while reading other articles from the same source, which seemed to ignore certain plain declarations of Scripture. The soon coming of the Lord and a preparation to meet him are considered important doctrines to bring before the world, and some of those very symbols which point to the coming of Christ reveal also the preparatory work necessary to meet the records of the Judgment.

Nearly all are agreed in applying the Judgment message of Rev. 14:6, 7, to the closing work of God for sinful man, and also in applying the announcement that “Babylon is fallen” to formal Christianity; but the next symbol in the line, which brings to view a remedy for this fallen condition, and is therefore a preparatory work to meet the Lord, is “jumped” over as unworthy of notice. Our Saviour has said that “the Scripture cannot be broken” (John 10:35), which if true makes the fulfillment of the third angel’s message just as necessary as the fulfillment of the two preceding ones before the advent of our Lord, as the word testifies that it is the third, and that it follows the other two, and discloses a people who develop patience—an essential feature in the work of preparation. 2 Pet. 1:5-10. But the “hope of the church” is preached, and confidently looked for, without considering the message which just precedes that event.

There seems to be but one serious objection, however, to acknowledging the third angel’s message. It reveals the obligation to observe the commandments of God, as well as the necessity of having the faith of Jesus, and therefore shows the perpetuity of those commandments as spoken by God from Sinai. Jesus speaks of some who hate the light, and will not come to it, lest their deeds should be reproved. If our daily life is in harmony with God’s commands, why seek to subvert them?

But it is confidently asserted that Jesus died to abolish God’s law and to establish his own, and therefore we are under Christ’s law. If Christ’s dying for a law abolishes it, then he did not die for his own law; for Paul recognized in A. D. 58 Christ’s law as binding. Gal. 6:2. He also says (Heb. 9:22), “Without shedding of blood is no remission.” Now, if Christ died not for his own but God’s law, then by whose blood do we receive remission of sins under the new law?

Taking the above view, we are shut up to the conclusion that all under the so-called new law are irretrievably lost, because no blood has been offered for its transgression, while all who lived under the “old law” must be saved, as nothing remains by which sin can be imputed to them; for “sin is not imputed when there is no law.” Rom. 5:13. When will men adopt the sentiment of Paul that “all Scripture is given by inspiration of God, and is profitable . . . . for instruction in righteousness,” and thus cease “jumping” over scriptures that plainly point out our duty, though in opposition to our carnal desires? J. O. CORLISS.