Although this book does not present a direct study of the teachings of Jones and Waggoner, it was inspired by their message. It might be considered a restatement of their message as we see it in the Bible and the Spirit of Prophecy. However, we felt it necessary to include a small sample of the original Jones-Waggoner message, in order to demonstrate that the message presented in this volume is based upon and intended to build upon that "most precious message," that was identified by the servant of the Lord, as the beginning of the "loud cry."
Some contemporary proponents of the message which came to the church through Elders Jones and Waggoner have recognized in the message the concept of two phases of justification--a key element of the message and a prominent feature of this book. One well-known author who deals extensively with the message of Jones and Waggoner wrote,
"The Jones-Waggoner message recognized that there are two phases of justification: (1) forensic, or legal, made for all men, and accomplished entirely outside of us; and (2) an effective transformation of heart in those who believe, and thus a justification by faith."[1]
Although the above quoted author makes a very clear statement concerning the existence of a concept of two phases of justification in the Jones-Waggoner message, he provides no evidence from Jones and Waggoner for such a concept. At least this is the case in the book cited above. In that work the author emphasizes the second phase of justification. In spite of this excellent work, honest doubts concerning the authenticity of the first phase of justification have lingered for a number of years. These doubts are very unfortunate, because understanding the first phase of justification is foundational and essential to understanding and experiencing the second phase.
We may, however, find strong evidence for such an understanding on the part of the original proponents of the message in their writings and talks. The following is an excerpt taken from the 1893 General Conference session:
"To the praise of the glory of His grace wherein he hath made us accepted in the beloved." Now what do you say to that? [Congregation: "Amen."] When did He do that? [Congregation: "Before the foundation of the world."] Precisely. "Before the foundation of the world." That answers all this idea about whether we can do anything in order to be justified or not. He did it all before we had any chance to do anything--long before we were born--long before the world was made. Don't you see that the Lord is the one that does things, in order that we may be saved and that we may have Him?[2]
Now He has done all that and has done it freely. For how many people did He do this? [Congregation: "All."] Every soul? [Congregation: "Yes, sir."] Gave all the blessings He has to every soul in this world; He chose every soul in the world; He chose Him in Christ before the foundation of the world, predestinated him unto the adoption of children and made him accepted in the Beloved, did He not? [Congregation: "Yes."] Of course He did.[3]
In this portion of his sermon, A. T. Jones provides evidence that he believes in the first phase of justification, when he says:
That answers all this idea about whether we can do anything in order to be justified or not. He [God] did it all before we had any chance to do anything--long before we were born--long before the world was made.[4]
Later, in the same talk, Jones provides evidence that he believes in a second phase of justification. He continues:
The thought I am after just now is that no one can have these things and know they are his without his own consent. The Lord will not force any of these things upon a man, even though He has given them already, will He? [Congregation: "No."] This is a cooperation, you see. God pours out everything in one wondrous gift, but if a man will not have it, the Lord will not compel him to have a bit of it. Every man that will take it, it is all his own. There is where the cooperation comes in. The Lord has to have our cooperation in all things.[5]
In this sermon, A. T. Jones initially suggested that there is nothing we can do to be justified. He said, "He [God] did it all."[6] However, later in the same sermon, he clearly indicates that there is an aspect of salvation in which God has not done it all. Something remains that we must do because God will not complete what He desires to do "without ... [our] consent." Jones said, "The Lord will not force any of these things upon a man."[7] "Cooperation" is involved. This cannot be the same aspect of salvation which he was speaking of earlier in this sermon, unless he is irrational or confused. More evidence for this second aspect of salvation may be found later in the same sermon.
Note that Jones has previously explained that the Lord has already "chosen" us and "predestinated" us and "accepted" us. The "us" refers to the entire human race. Thus, the only thing that can prevent us from belonging to the Lord experientially is our "choice."
When the man chooses to put his will on the side where God's will is, then the thing is accomplished. Then it is at a man's choice that he practically, in his own experience, becomes the Lord's indeed. Then is it not by the man's own permission in choosing the Lord's way that the man becomes the Lord's in practical experience?[8]
Notice that A. T. Jones had previously asserted that God "did it all," because He loved us and wanted to do it all. Yet He does not "force" His will upon us. We are always free to choose, and we must choose. Apart from our choice, God can never complete the process which He has initiated through Christ.
The Lord gave Himself for us; then when I will not let Him have me, in that very thing I count myself worth more than the price that was paid--that is, worth more than the Lord, and that is the same self that puts itself above God all the time. Oh let this mind be in us that was in Christ, who emptied Himself that God and man might again be united in one.[9]
E. J. Waggoner taught the same understanding of the two phases of justification. He wrote:
By the righteousness of One the free gift came upon all men unto justification of life. There is no exception here. As the condemnation came upon all, so the justification comes upon all. Christ has tasted death for every man. He has given himself for all. Nay, he has given himself to every man. The free gift has come upon all. The fact that it is a free gift is evidence that there is no exception. If it came upon only those who have some special qualification, [i.e. faith] then it would not be a free gift.[10]
Here, Waggoner speaks of the first phase of justification. It comes upon "every man." No special qualification is required, not even faith. The free gift comes upon all. Again, Waggoner said,
Christ died for all men; all men were under the condemnation of the law of God; and so he was made under its condemnation. By the grace of God he tasted death for every man (Heb. 2:9).[11]
Waggoner, it is evident, believed that all "were under the condemnation of the law of God." The past tense used in this statement is critical. All "were" under condemnation, but "Christ has redeemed us from the curse of the law." This statement also makes clear reference to the first phase of justification which has been accomplished for all men. Now, we shall observe that Waggoner believed in a second phase of justification.
The will of God is our sanctification. 1 Thess. 4:3. He wills that all men should be saved and come to the knowledge of the truth. 1 Tim. 2:4 And He 'accomplishes all things according to the counsel of His will.' Eph. 1:11. "Do you mean to teach universal salvation?" someone may ask. We mean to teach just what the Word of God teaches--that 'the grace of God hath appeared, bringing salvation to all men.' Titus 2:11, RV. God has wrought out salvation for every man, and has given it to him; but the majority spurn it and throw it away. The judgment will reveal the fact that full salvation was given to every man and that the lost have deliberately thrown away their birthright possession.[12]
Note that some will choose to be lost after they have been saved. They will recognize the gift, yet "spurn it and throw it away." Everyone has the freedom to choose. Many will choose to reject the gift. God will force no one to be saved, even though Christ has died for every human soul. Here, Waggoner speaks of the second phase of justification/salvation, where human choice is decisive.
Thus, we find that both Jones and Waggoner understood and taught two aspects, or phases, of justification/salvation. This formed a major component of the message that was proclaimed during the initial outpouring of the "latter rain." This distinguishing component of that message also forms the heart of the book which you hold in your hands. This concept, followed to its logical conclusion, clarifies the gospel and resolves the long-standing tensions between various theological schools of thought. It must therefore be included as a part of "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."[13]
According to the marginal reference of Joel 2:23, the former rain is a "teacher of righteousness." In our world there is only one kind of genuine righteousness--that which is acquired by faith. If the former rain is a teacher of righteousness by faith, then it follows that the latter rain must be a teacher of righteousness by faith. Thus, the message of the righteousness of Christ which came to us in 1888 is the message of the latter rain--the message of the gospel that Jesus commanded us to take to the whole world.
Notes: