3. "I Shall come forth as Gold"
Review
In Part 1…
Review and Herald, July 1, 1890
Through Christ, restoration as well as reconciliation is provided for man. The gulf that was made by sin has been spanned by the cross of Calvary. A full, complete ransom has been paid by Jesus, by virtue of which the sinner is pardoned, and the justice of the law is maintained. All who believe that Christ is the atoning sacrifice may come and receive pardon for their sins; for through the merit of Christ, communication has been opened between God and man. God can accept me as his child, and I can claim him and rejoice in him as my loving Father. We must center our hopes of heaven upon Christ alone, because he is our substitute and surety. We have transgressed the law of God, and by the deeds of the law shall no flesh be justified. The best efforts that man in his own strength can make, are valueless to meet the holy and just law that he has transgressed; but through faith in Christ he may claim the righteousness of the Son of God as all-sufficient. Christ satisfied the demands of the law in his human nature. He bore the curse of the law for the sinner, made an atonement for him, that whosoever believeth in him should not perish, but have everlasting life. Genuine faith appropriates the righteousness of Christ, and the sinner is made an overcomer with Christ; for he is made a partaker of the divine nature, and thus divinity and humanity are combined.
Steps to Christ pp. 62-63
It was possible for Adam, before the fall, to form a righteous character by obedience to God’s law. But he failed to do this, and because of his sin our natures are fallen and we cannot make ourselves righteous. Since we are sinful, unholy, we cannot perfectly obey the holy law. We have no righteousness of our own with which to meet the claims of the law of God. But Christ has made a way of escape for us. He lived on earth amid trials and temptations such as we have to meet. He lived a sinless life. He died for us, and now He offers to take our sins and give us His righteousness. If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous. Christ’s character stands in place of your character, and you are accepted before God just as if you had not sinned.
More than this, Christ changes the heart. He abides in your heart by faith. You are to maintain this connection with Christ by faith and the continual surrender of your will to Him; and so long as you do this, He will work in you to will and to do according to His good pleasure. So you may say, “The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.” Galatians 2:20. So Jesus said to His disciples, “It is not ye that speak, but the Spirit of your Father which speaketh in you.” Matthew 10:20. Then with Christ working in you, you will manifest the same spirit and do the same good works—works of righteousness, obedience.
In Part 2…
Patriarchs and Prophets, pp. 68-69
But the plan of redemption had a yet broader and deeper purpose than the salvation of man. It was not for this alone that Christ came to the earth; it was not merely that the inhabitants of this little world might regard the law of God as it should be regarded; but it was to vindicate the character of God before the universe. To this result of His great sacrifice—its influence upon the intelligences of other worlds, as well as upon man—the Saviour looked forward when just before His crucifixion He said: “Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all unto Me.” John 12:31, 32. The act of Christ in dying for the salvation of man would not only make heaven accessible to men, but before all the universe it would justify God and His Son in their dealing with the rebellion of Satan. It would establish the perpetuity of the law of God and would reveal the nature and the results of sin.
From the first the great controversy had been upon the law of God. Satan had sought to prove that God was unjust, that His law was faulty, and that the good of the universe required it to be changed. In attacking the law he aimed to overthrow the authority of its Author. In the controversy it was to be shown whether the divine statutes were defective and subject to change, or perfect and immutable.
The Intercession
Seventh-day Adventist Bible Commentary, vol. 6, p. 1077
Christ, our Mediator, and the Holy Spirit are constantly interceding in man’s behalf, but the Spirit pleads not for us as does Christ who presents His blood, shed from the foundation of the world; the Spirit works upon our hearts, drawing out prayers and penitence, praise and thanksgiving. The gratitude which flows from our lips is the result of the Spirit striking the cords of the soul in holy memories, awakening the music of the heart.
The Youth’s Instructor, April 16, 1903
And as Christ intercedes for us, the Spirit works upon our hearts
The Investigation
Old Testament
דרשׁ
drš, v., to seek with care, care for; to enquire about, investigate; to be intent on; to make supplication. 165×
974. בָּחַן bāḥan: A verb meaning to examine, to try, to prove. This verb can refer to any type of test. Joseph tested his brothers (Gen. 42:15, 16); while Job and Elihu indicated that the ear tests words as the palate tastes food (Job 12:11; 34:3), thereby indicating that the hearer should be able to vindicate his or her assertions. However, it generally refers to God’s testing of humanity. The psalmist acknowledges this fact (Ps. 11:4, 5) and even requests it (Ps. 139:23). The biblical writers sometimes compare God’s testing to the refining of precious metals, like gold and silver (Job 23:10; Zech. 13:9). There are also a few passages in which people test God, but these clearly state that this is not normal (Ps. 95:9; Mal. 3:10, 15).
חקר
ḥqr, v., to explore, search out. 27×
Root: חקר. Cognates: חֵ֫קֶר; מֶחְקָר
Bible Senses
to examine (analyze) v., to consider in detail and subject to an analysis in order to discover essential features or meaning. Qal: Je 17:10; Ps 44:22; 139:1, 23; Job 5:27; 13:9; 28:27; 32:11; Pr 28:11; La 3:40 (10×)
6884. צָרַף ṣārap̱: A verb meaning to refine, to test. This word describes the purifying process of a refiner, who heats metal, takes away the dross, and is left with a pure substance (Prov. 25:4). As a participle, this word refers to a tradesman (i.e., a goldsmith or silversmith) who does the refining work (Judg. 17:4; Neh. 3:8; Isa. 41:7). This word is also used to speak of the Word of God that is described as pure and refined (2 Sam. 22:31; Ps. 12:6[7]; Prov. 30:5). When applied to people, this word refers to the purifying effects of external trials (Ps. 66:10; 105:19; Isa. 48:10) that God often uses to purify His people from sin (Isa. 1:25; Zech. 13:9); or to remove the wicked from His people (Jer. 6:29; Mal. 3:2, 3).
5254. נָסָה nāsāh: A verb meaning to test, to try, to prove. Appearing nearly forty times in the Old Testament, this term often refers to God testing the faith and faithfulness of human beings, including Abraham (Gen. 22:1); the nation of Israel (Ex. 15:25; 16:4; 20:20; Deut. 8:2, 16; 13:3[4]; Judg. 2:22; 3:1, 4); Hezekiah (2 Chr. 32:31); David (Ps. 26:2). Although people were forbidden from putting God to the test, they often did so (Ex. 17:2, 7; Num. 14:22; Deut. 6:16; 33:8; Ps. 78:18, 41, 56; 95:9; 106:14; Isa. 7:12). Testing, however, does not always suggest tempting or enticing someone to sin, as when the Queen of Sheba tested Solomon’s wisdom (1 Kgs. 10:1; 2 Chr. 9:1); and Daniel’s physical appearance was tested after a ten-day vegetarian diet (Dan. 1:12, 14). Finally, this term can refer to the testing of equipment, such as swords or armor (1 Sam. 17:39).
New Testament
350. ἀνακρίνω anakrínō; fut. anakrinṓ, from the emphatic aná (303) and krínō (2919), to judge. To discern, judge (1 Cor. 2:14, 15; 4:3, 4; 9:3; 14:24); to examine or question in order to pass a judicial sentence (Luke 23:14; Acts 4:9; 12:19; 24:8; 28:18); to examine accurately or carefully (Acts 17:11); to inquire, ask questions in general (1 Cor. 10:25, 27).
1381. δοκιμάζω dokimázō; fut. dokimásō, from dókimos (1384), tested, approved. To try, prove, discern, distinguish, approve. It has the notion of proving a thing whether it is worthy or not.
(I) Metaphorically, to make trial of, put to the proof, examine, e.g., by fire (1 Cor. 3:13; 1 Pet. 1:7; Sept.: Prov. 17:3; Zech. 13:9); other things, by use (Luke 14:19); generally, by any method (Rom. 12:2; 1 Cor. 11:28; 2 Cor. 8:8, 22; 13:5; Gal. 6:4; Eph. 5:10; 1 Thess. 2:4, “our hearts”; 5:21; 2 Tim. 3:10; 1 John 4:1; Sept.: Ps. 17:3; 139:1, 23; Jer. 11:20). By implication, to examine and judge, i.e., to estimate, distinguish (Luke 12:56; see Matt. 16:3; Rom. 2:18; Phil. 1:10; Sept.: Zech. 11:13). Spoken with reference to God meaning to put to the proof, i.e., to tempt, which is equivalent to peirázō (3985), to tempt, but with the meaning of to try or test (Heb. 3:9 [cf. Mal. 3:15]). Dokimázō, to prove to bring forth the good in us or to make us good, is at times contrasted with peirázō, to tempt to make us fall. Dokimázō could not be used of Satan since he never wants us to experience God’s approval. He always tempts (peirázei) us with the intent to make us fall.
(II) In the sense of to have proved, i.e., to hold as tried, to regard as proved, and generally to approve, judge fit and proper, e.g., persons (1 Cor. 16:3; 1 Thess. 2:4); things (Rom. 14:22), followed by the inf. (Rom. 1:28).
3986. πειρασμός peirasmós; gen. peirasmoú, masc. noun from peirázō (3985), to make trial of, try, tempt. Trial, temptation, a putting to the test, spoken of persons only. When God is the agent, peirasmós is for the purpose of proving someone, never for the purpose of causing him to fall. If it is the devil who tempts, then it is for the purpose of causing one to fall.
2045. ἐρευνάω ereunáō; contracted ereunṓ, fut. ereunḗsō. To search into, investigate, explore.
Conclusion
Ministry of Healing, p. 471
It is because God is leading them that these things come upon them. Trials and obstacles are the Lord’s chosen methods of discipline and His appointed conditions of success. He who reads the hearts of men knows their characters better than they themselves know them. He sees that some have powers and susceptibilities which, rightly directed, might be used in the advancement of His work. In His providence He brings these persons into different positions and varied circumstances that they may discover in their character the defects which have been concealed from their own knowledge. He gives them opportunity to correct these defects and to fit themselves for His service. Often He permits the fires of affliction to assail them that they may be purified.
The fact that we are called upon to endure trial shows that the Lord Jesus sees in us something precious which He desires to develop. If He saw in us nothing whereby He might glorify His name, He would not spend time in refining us. He does not cast worthless stones into His furnace. It is valuable ore that He refines. The blacksmith puts the iron and steel into the fire that he may know what manner of metal they are. The Lord allows His chosen ones to be placed in the furnace of affliction to prove what temper they are of and whether they can be fashioned for His work.