“And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.” Daniel 12:1

ABSTRACT

A coming spiritual famine and time of trouble will test every soul before Christ returns in glory to deliver the faithful who cling to Him like Jacob of old.

A FINAL ACT OF JUDGMENT

The hour of Jacob’s trouble stands as the most solemn appointment on the prophetic calendar, and every soul will meet that hour either sheltered beneath the merits of Christ or exposed to the unmingled wrath of God. The pioneers of the Advent movement traced its outlines from the closing scenes of the heavenly sanctuary to the deliverance of the saints, and the same outlines remain settled today.

SILENCE BEFORE THE STORM

WHO SHALL STAND THE COMING FAMINE?

The closing scenes of redemption history will unveil a famine no warehouse can satisfy and no parliament can relieve. Through Amos the Spirit foretold this dreadful hour when divine silence would haunt a rebellious earth, declaring, “Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord” (Amos 8:11), and the prophet adds, “And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it” (Amos 8:12). The famine descends only after the Mediator has closed His ministry in the sanctuary above, as Ellen G. White wrote with solemn precision, “When Christ shall cease His work as mediator in man’s behalf, then this time of trouble will begin. Then the case of every soul will have been decided, and there will be no atoning blood to cleanse from sin” (Patriarchs and Prophets, 201, 1890). Heaven’s verdict then divides human destiny without further remedy in the irreversible words of Revelation, “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (Revelation 22:11). The prophetic messenger drew back the veil on this decisive scene in the sanctuary above with searching clarity: “Then Jesus ceases His intercession in the sanctuary above. He lifts His hands, and with a loud voice says, ‘It is done’; and all the angelic host lay off their crowns as He makes the solemn announcement” (The Great Controversy, 613, 1911). In the same passage the inspired pen completes that heavenly transaction with weighty finality, declaring, “Christ has made the atonement for His people and blotted out their sins. The number of His subjects is made up” (The Great Controversy, 613, 1911), and through inspired counsel we are also told, “Then the restraining Spirit of God is withdrawn from the earth” (Patriarchs and Prophets, 201, 1890). Daniel beheld the same prophetic crisis when at last the great Prince stands to deliver His covenant remnant, writing, “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1). Therefore this famine is no abstract figure but the moral consequence of probation fully run, for “the Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9), and through inspired counsel we are reminded, “The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them” (The Great Controversy, 613, 1911).

The famine therefore exposes the hidden condition of every heart that delayed obedience until the door was shut. Those who once mocked the warnings will then crave a single syllable of pardon, yet the prophetic pen records, “When Jesus leaves His position as man’s intercessor before God the solemn announcement is made, ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still’” (Patriarchs and Prophets, 201, 1890). The Lord pleads even now while opportunity remains, and Isaiah’s invitation still calls, “Seek ye the Lord while he may be found, call ye upon him while he is near” (Isaiah 55:6); the inspired pen warns that any who delay this seeking will find themselves bereft when the harvest is past. Through The Great Controversy we read, “When He leaves the sanctuary, darkness covers the inhabitants of the earth. In that fearful time the righteous must live in the sight of a holy God without an intercessor” (The Great Controversy, 614, 1911). Jeremiah pleaded with his generation in words that pierce ours: “The harvest is past, the summer is ended, and we are not saved” (Jeremiah 8:20). Through inspired counsel we are further told, “God’s long-suffering has ended. The world has rejected His mercy, despised His love, and trampled upon His law” (The Great Controversy, 614, 1911). The Saviour’s own warning lays bare the suddenness of that closing hour: “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:36). The prophetic messenger therefore counsels, “We have no time to lose. We know not how soon our probation may close. Christ is soon to come” (Testimonies for the Church, vol. 8, 314, 1904), and Hebrews drives the point home with apostolic urgency, “To day if ye will hear his voice, harden not your hearts” (Hebrews 3:15). Hence the silence of that famine begins not with the closing announcement but with every wilful delay along the way to it.

The famine of hearing exposes a truth that every preacher of righteousness ought to press upon the conscience today. The Saviour pleaded with His own generation in tones that still echo through the centuries, “Ye shall seek me, and shall not find me: and where I am, thither ye cannot come” (John 7:34). The inspired pen of the Reform movement traces the slow drift that produces such a famine, “There is nothing so offensive to God or so dangerous to the human soul as pride and self-sufficiency. Of all sins it is the most hopeless, the most incurable” (Christ’s Object Lessons, 154, 1900). The same prophet who foretold the silence also urged immediate return, “Seek the Lord, and ye shall live; lest he break out like fire in the house of Joseph, and devour it” (Amos 5:6). Through Christ’s Object Lessons we read, “The matter of salvation is not appreciated as it should be. The mind is unbalanced; for the mortal aspirations and ambitions of life eclipse the eternal” (Christ’s Object Lessons, 156, 1900). Solomon’s warning is timeless and direct, “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof” (Proverbs 1:24, 25). The prophetic messenger continues, “Many neglect personal study of the Bible, and as a result they make grievous mistakes; their lives are filled with errors” (My Life Today, 27). The Saviour’s gracious appeal remains as our present opportunity, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28), and through inspired counsel we are reminded, “Mercy still lingers and pleads with the obstinate sinner” (Christ’s Object Lessons, 162, 1900). Hence the antidote to the coming famine is the present feast of fellowship with the living Word.

The famine of hearing the words of the Lord ripens as the result of years of treasured indifference, and the prophetic record will not be amended for the sake of those who refused to act upon it. The Lord pleaded through the prophet of mercy, “Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness” (Isaiah 55:2). The inspired pen draws the line of personal responsibility with unhurried clarity, writing, “We have no time to lose. We know not how soon our probation may close” (Testimonies for the Church, vol. 8, 314, 1904). David’s psalm shows the inward labor required for an unfailing supply, “Thy word have I hid in mine heart, that I might not sin against thee” (Psalm 119:11). Through Patriarchs and Prophets we read the same admonition for present readiness, “It was by self-surrender and confiding faith that Jacob gained what he had failed to gain by conflict in his own strength” (Patriarchs and Prophets, 202, 1890). Christ’s parable of the wise and foolish virgins seals the warning, “And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut” (Matthew 25:10). Sr. White presses the moral upon every present-day reader, “Christ has made the atonement for His people and blotted out their sins. The number of His subjects is made up” (The Great Controversy, 613, 1911). Solomon’s wisdom calls every heart to listen now while the door stands open, “My son, if thou wilt receive my words, and hide my commandments with thee” (Proverbs 2:1), and through inspired counsel we are reminded, “When He leaves the sanctuary, darkness covers the inhabitants of the earth” (The Great Controversy, 614, 1911). Hence the antidote to a coming famine is a present feast laid out upon the open Word.

PLAGUES UPON A REBELLIOUS WORLD

WHO SHALL BEAR THE SEVEN VIALS?

The plagues of Revelation sixteen will fall upon a world that exchanged the Sabbath of the Lord for the institution of men, and no human ingenuity will mitigate them. The apostle records the scene without softening it: “And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image” (Revelation 16:2). The inspired pen describes the heavenly preparation with prophetic detail: “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues. These plagues enraged the wicked against the righteous; they thought that we had brought the judgments of God upon them, and that if they could rid the earth of us, the plagues would then be stayed” (Early Writings, 36, 1851). The vials proceed in fearful succession, for John continues, “And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea” (Revelation 16:3). Sr. White assures the trembling reader that mercy still distinguishes the saints from the wicked, writing, “These plagues are not universal, or the inhabitants of the earth would be wholly cut off” (The Great Controversy, 628, 1911). The closing of the sanctuary explains the ferocity of these strokes, for John records, “And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” (Revelation 15:8). Through inspired counsel we are warned, “All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy” (The Great Controversy, 628, 1911). Thus the vials reveal both the holiness of God and the inflexible justice that vindicates His downtrodden law.

The plagues bring more than physical suffering, for they expose the moral fabric of a world that worshipped the creature rather than the Creator. The prophetic messenger described the human reaction in vivid language: “The plagues were falling upon the inhabitants of the earth. Some were denouncing God and cursing Him. Others rushed to the people of God and begged to be taught how they might escape His judgments. But the saints had nothing for them. The last tear for sinners had been shed, the last agonizing prayer offered, the last burden borne, the last warning given” (Early Writings, 281, 1858). The fourth vial brings burning heat to ripen the harvest of rebellion, for John writes, “And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. And men were scorched with great heat, and blasphemed the name of God” (Revelation 16:8, 9). Through The Great Controversy we read, “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is none the less certain and terrible because it is delayed” (The Great Controversy, 627, 1911). Joel had foreseen the same harvest of woe, declaring, “The day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and of thick darkness” (Joel 2:1, 2). Sr. White underscores the controlled measure of these plagues: “The bolts of God’s wrath are soon to fall, and when He shall begin to punish the transgressors, there will be no period of respite until the end” (Maranatha, 267). Isaiah’s ancient warning resounds in this hour, “Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty” (Isaiah 2:10), and the inspired pen confirms, “The storm of God’s wrath is gathering, and those only will stand who are sanctified through the truth in the love of God” (Maranatha, 267). Hence the plagues unveil that wrath without mercy is the necessary consequence of mercy without repentance.

The plagues conclude with the seventh vial that shakes the very foundations of nature and brings the present world order to its end. John’s vision describes the climax, “And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth” (Revelation 16:17, 18). The inspired pen describes the convulsion of the natural order, “The whole earth heaves and swells like the waves of the sea. Its surface is breaking up. Its very foundations seem to be giving way. Mountain chains are sinking. Inhabited islands disappear” (The Great Controversy, 637, 1911). The cities of arrogance fall as Babylon receives her cup, for John adds, “And great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath” (Revelation 16:19). Through The Great Controversy we read, “The seaports that have become like Sodom for wickedness, are swallowed up by the angry waters…. The proudest cities of the earth are laid low. The lordly palaces, upon which the world’s great men have lavished their wealth in order to glorify themselves, are crumbling to ruin before their eyes” (The Great Controversy, 637, 1911). The Saviour foretold the same shaking, “And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth” (Luke 21:25, 26). Sr. White completes the scene of deliverance, “Prison walls are rent asunder, and God’s people, who have been held in bondage for their faith, are set free” (The Great Controversy, 637, 1911). Isaiah had foreseen the cosmic upheaval, “The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it” (Isaiah 24:20), and through inspired counsel we are reminded, “These judgments are precursors of greater judgments soon to fall on a disobedient world” (Manuscript Releases, vol. 16, 269). Hence the plagues complete the great controversy in the destruction of every refuge of lies.

The vials that fall upon the earth manifest a controversy that has long been brewing in the courts of heaven, and they vindicate the long-suffering of God who held back wrath while mercy still pleaded. The prophet John recorded the announcement that closes the door of intercession, “And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory” (Revelation 18:1). The inspired pen describes the moral atmosphere when the plagues begin to fall, “Their punishment is none the less certain and terrible because it is delayed” (The Great Controversy, 627, 1911). Joel sounded the trumpet to the watchman of Israel, “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand” (Joel 2:1). Through The Great Controversy we read the principle that governs the vials, “The bolts of God’s wrath are soon to fall, and when He shall begin to punish the transgressors, there will be no period of respite until the end” (Maranatha, 267). The psalmist had already foreseen the cup of indignation, “Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup” (Psalm 11:6). Sr. White warns the indifferent that mercy must not be presumed upon, “The storm of God’s wrath is gathering, and those only will stand who are sanctified through the truth in the love of God” (Maranatha, 267). Isaiah’s testimony underwrites the warning, “Behold, the day of the Lord cometh, cruel both with wrath and fierce anger” (Isaiah 13:9), and through inspired counsel we are reminded, “All the judgments upon men, prior to the close of probation, have been mingled with mercy” (The Great Controversy, 628, 1911). Hence the vials are the visible vindication of justice that earth had long pretended did not exist.

THE LET-LOOSE OF SATAN

WHEN WILL THE FOUR WINDS RAGE?

When the restraining Spirit of God is withdrawn, Satan plunges the inhabitants of the earth into one great final trouble, and no human institution will be able to contain the resulting chaos. The inspired pen describes the scene in unforgettable terms: “Satan will then plunge the inhabitants of the earth into one great, final trouble. As the angels of God cease to hold in check the fierce winds of human passion, all the elements of strife will be let loose. The whole world will be involved in ruin more terrible than that which came upon Jerusalem of old” (The Great Controversy, 614, 1911). John saw the angels holding back the winds before this hour: “After these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree” (Revelation 7:1). The prophetic messenger explains why the restraint can no longer continue: “Unsheltered by divine grace, they have no protection from the wicked one” (The Great Controversy, 614, 1911). Paul foresaw this convulsion of nations when he wrote, “But evil men and seducers shall wax worse and worse, deceiving, and being deceived” (2 Timothy 3:13). Sr. White contrasts the unleashing of demonic fury with the steady hand of divine providence, writing, “A single angel destroyed all the first-born of the Egyptians and filled the land with mourning. The same destructive power exercised by holy angels when God commands, will be exercised by evil angels when He permits” (The Great Controversy, 614, 1911). The Lord Himself describes the convulsion of nations, “And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring” (Luke 21:25). Through inspired counsel we are told, “The spirit of war has stirred the nations from one end of the earth to the other,” for the four winds are about to be loosed (Education, 179, 1903). Hence the chaos of the last hour proves not the absence of God but the consequence of His withdrawn restraint.

The final hour will press upon every conscience the necessity of an experience grounded in Christ alone, since no organization on earth can supply what only the Spirit can give. Paul warned the Ephesian believers, “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand” (Ephesians 6:13). The inspired pen sets forth the searching nature of that hour: “The season of distress and anguish before us will require a faith that can endure weariness, delay, and hunger—a faith that will not faint, though severely tried” (The Great Controversy, 621, 1911). Peter strengthens the call to vigilance, declaring, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8). Through The Great Controversy we read, “The ‘time of trouble such as never was,’ is soon to open upon us; and we shall need an experience which we do not now possess, and which many are too indolent to obtain” (The Great Controversy, 622, 1911). Christ Himself promised that this is the hour for which patience was learned: “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12). Sr. White assures the faithful that the same God who held the winds will deliver the saints, writing, “The eye of God, looking down the ages, was fixed upon the crisis which His people are to meet, when earthly powers shall be arrayed against them” (The Great Controversy, 634, 1911). Isaiah’s promise sustains the soul that prepares now: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Isaiah 26:3), and through inspired counsel we are reminded, “The path to freedom from sin is through crucifixion of self, and conflict with the powers of darkness” (Our High Calling, 321; Review and Herald, August 12, 1884). Hence the loosed winds of human passion become the very wind under which a tested faith proves its anchor in Christ.

The chaos that follows the loosing of the winds will reveal the bankruptcy of every counterfeit refuge that men have trusted in place of God. Isaiah long ago condemned the human stratagems of self-protection, “Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin” (Isaiah 30:1). The inspired pen records what perishes when the winds blow, “The very heavens seem to be coming down, while the earth shakes like a leaf in the wind. Mountains are removed and cast into the midst of the sea” (Last Day Events, 273). The prophet Hosea pictured Israel’s choice of false refuges, “Ephraim is joined to idols: let him alone” (Hosea 4:17). Through inspired counsel we are told, “Satan is the originator of war…. Hatred of God is at the foundation of all opposition to His government, and this hatred is manifested by the persecution of His people” (Prophets and Kings, 588, 1917). The Saviour exposed the futility of building on sand, “And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it” (Matthew 7:26, 27). Sr. White draws the lesson out for the present hour, “Many of those whom we have looked upon as good Christians will then appear with banners in their hands, ready to lead in the persecution of God’s loyal followers” (Manuscript Releases, vol. 12, 39). Jeremiah’s lament traces the bitter discovery of forsaken springs, “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13), and through inspired counsel we are also told, “Earthly possessions cannot redeem the soul” (Christ’s Object Lessons, 374, 1900). Hence the only refuge that survives the loosed winds is the One who built His house upon the Rock of Ages.

The loosing of the winds will leave every false confidence shaken, and only those who already abide in Christ will find their footing in the convulsion. Paul instructed Timothy to expect the unraveling of social order, “This know also, that in the last days perilous times shall come” (2 Timothy 3:1). The inspired pen explains why the breakdown becomes inevitable, “Unsheltered by divine grace, they have no protection from the wicked one” (The Great Controversy, 614, 1911). Isaiah described the resulting confusion of every settled certainty, “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness” (Isaiah 5:20). Through The Great Controversy we read the diagnosis of the times, “Satan is the originator of war” (Prophets and Kings, 588, 1917). Solomon’s prudent warning still stands, “The prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished” (Proverbs 22:3). Sr. White urges the church to learn the discipline of present trust, “The ‘time of trouble such as never was,’ is soon to open upon us; and we shall need an experience which we do not now possess” (The Great Controversy, 622, 1911). Christ’s own pledge guards the watchful heart, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33), and through inspired counsel we are reminded, “A single angel destroyed all the first-born of the Egyptians and filled the land with mourning” (The Great Controversy, 614, 1911). Hence the let-loose of Satan only loosens what was already unfastened from the Rock.

JACOB’S NIGHT OF ANGUISH

WHY MUST JACOB WRESTLE ALONE?

The patriarch’s struggle by the brook Jabbok stands as the prophetic figure of the saints’ last conflict, and every detail bears prophetic weight. Moses records, “And Jacob was left alone; and there wrestled a man with him until the breaking of the day” (Genesis 32:24). The inspired pen draws the parallel without ambiguity: “Jacob’s night of anguish, when he wrestled in prayer for deliverance from the hand of Esau (Genesis 32:24-30), represents the experience of God’s people in the time of trouble” (The Great Controversy, 616, 1911). The wrestling intensified until daylight, for the record continues, “And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him” (Genesis 32:25). Through The Great Controversy we read, “Because of the deception practised to secure his father’s blessing, intended for Esau, Jacob had fled for his life, alarmed by his brother’s deadly threats. After remaining for many years an exile, he had set out, at God’s command, to return with his wives and children, his flocks and herds, to his native country” (The Great Controversy, 616, 1911). Jacob refused to release the Angel without a blessing, for the text declares, “And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me” (Genesis 32:26). Sr. White draws the application directly to the closing hour: “His only hope was in the mercy of God; his only defence must be prayer. Yet he leaves nothing undone on his own part to atone for the wrong to his brother and to avert the threatened danger. So should the followers of Christ, as they approach the time of trouble, make every exertion to place themselves in a proper light before the people, to disarm prejudice, and to avert the danger which threatens liberty of conscience” (The Great Controversy, 616, 1911). The Angel finally pronounced the new name that sealed the patriarch’s victory, “And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed” (Genesis 32:28). Hence the night by the Jabbok foreshadows every cry that will rise from the saints in the closing crisis.

Jacob’s anguish carried the crushing weight of self-reproach, and the saints in that final hour will know the same searching review of their lives. Through The Great Controversy we read, “Jacob’s company, unarmed and defenseless, seemed about to fall helpless victims of violence and slaughter. And to the burden of anxiety and fear was added the crushing weight of self-reproach, for it was his own sin that had brought this danger” (The Great Controversy, 616, 1911). Jeremiah foresaw that same trembling hour in the saints, writing, “Thus saith the Lord: We have heard a voice of trembling, of fear, and not of peace…. All faces are turned into paleness. Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it” (Jeremiah 30:5-7). The inspired pen continues the parallel without softening, “It is a time of fearful agony. Day and night they cry unto God for deliverance” (The Great Controversy, 630, 1911). David’s own cry rises naturally in such an hour, “Save me, O God; for the waters are come in unto my soul” (Psalm 69:1). Through inspired counsel we are told further, “Like Jacob, all are wrestling with God. Their countenances express their internal struggle. Paleness sits upon every face. Yet they cease not their earnest intercession” (The Great Controversy, 630, 1911). Job’s confidence flashes amid the darkness, “Though he slay me, yet will I trust in him” (Job 13:15), and the prophetic messenger encourages the saints with the same trust: “They afflict their souls before God, pointing to their past repentance of their many sins, and pleading the Saviour’s promise” (The Great Controversy, 619, 1911). Sr. White ties the conflict to the patriarch’s own grip on the Angel, writing, “They lay hold of the strength of God as Jacob laid hold of the Angel; and the language of their souls is: ‘I will not let Thee go, except Thou bless me’” (The Great Controversy, 619, 1911). Hence Jacob’s wrestling becomes both warning and pattern, calling every soul to prepare now while the Mediator still pleads.

Jacob’s prevailing prayer was rooted in a covenant promise, and the saints of the closing hour will plead the same covenant blood. The patriarch reminded the Angel of God’s prior word, “And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude” (Genesis 32:12). The inspired pen draws the practical lesson, “In his night of anguish beside the Jabbok, when destruction seemed just before him, Jacob had been taught how vain is the help of man, how groundless is all trust in human power. He saw that his only help must come from Him against whom he had so grievously sinned. Helpless and unworthy, he pleaded God’s promise of mercy to the repentant sinner” (Patriarchs and Prophets, 198, 1890). The same promise of mercy stands for every saint, “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land” (2 Chronicles 7:14). Through Patriarchs and Prophets we read, “That promise was his assurance that God would pardon and accept him. Sooner might heaven and earth pass than that word could fail; and it was this that sustained him through that fearful conflict” (Patriarchs and Prophets, 198, 1890). David’s confession provides the right model, “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin” (Psalm 32:5). Sr. White urges the same penitent confidence, “Christ took the place of fallen man, and identified Himself with His struggles, His sorrows, His temptations, and His trials” (The Desire of Ages, 117, 1898). Hebrews crowns the assurance, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16), and through inspired counsel we are reminded, “It was Christ, ‘the Angel of the covenant,’ who had revealed Himself to Jacob” (Patriarchs and Prophets, 197, 1890). Hence the wrestling soul prevails not by its own merit but by the merit of the Angel of the covenant who Himself wrestled.

The night by the Jabbok stripped Jacob of every reliance but the covenant promise, and the saints will be brought to the same place by the providences of the closing hour. The patriarch’s confession framed his need with humility, “I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant” (Genesis 32:10). The inspired pen draws the parallel for every modern wrestler, “It was the same as if Jacob had said, I deserve to die, but I beseech thee to spare my life. Thus may every believing soul resist the temptations of the enemy” (Patriarchs and Prophets, 197, 1890). David’s psalm gives the same penitent voice for the closing crisis, “Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions” (Psalm 51:1). Through Patriarchs and Prophets we read, “Helpless and unworthy, he pleaded God’s promise of mercy to the repentant sinner” (Patriarchs and Prophets, 198, 1890). Isaiah seals the same plea with prophetic comfort, “Fear thou not; for I am with thee: be not dismayed; for I am thy God” (Isaiah 41:10). Sr. White unfolds the principle for the saints, “His only hope was in the mercy of God; his only defence must be prayer” (The Great Controversy, 616, 1911). The apostle adds the unfailing assurance, “He is faithful that promised” (Hebrews 10:23), and through inspired counsel we are reminded, “They lay hold of the strength of God as Jacob laid hold of the Angel” (The Great Controversy, 619, 1911). Hence the wrestler’s victory is always the gift of grace pressed home upon a yielded soul.

THE FOUNDATION OF TRUE REPENTANCE

CAN HIDDEN SINS SURVIVE THE HOUR?

The victory at Jabbok was no last-minute conversion but the harvest of a lifelong repentance, and the parallel for the remnant is unmistakable. The inspired pen settles the question with decisive clarity: “Had not Jacob previously repented of his sin in obtaining the birthright by fraud, God would not have heard his prayer and mercifully preserved his life” (Patriarchs and Prophets, 202, 1890). David sets the daily pattern, “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10). Through The Great Controversy we read, “So, in the time of trouble, if the people of God had unconfessed sins to appear before them while tortured with fear and anguish, they would be overwhelmed; despair would cut off their faith, and they could not have confidence to plead with God for deliverance” (The Great Controversy, 620, 1911). John’s epistle holds out the steady promise that frames every honest examination, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Sr. White further explains the warning: “Satan leads many to believe that God will overlook their unfaithfulness in the minor affairs of life; but the Lord shows in His dealings with Jacob that He will in no wise sanction or tolerate evil” (Patriarchs and Prophets, 202, 1890). Isaiah’s call to the wandering still presses upon every conscience, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isaiah 55:7). The inspired pen carries the warning further, “All who endeavor to excuse or conceal their sins, and permit them to remain upon the books of heaven, unconfessed and unforgiven, will be overcome by Satan” (Patriarchs and Prophets, 202, 1890). Hence the candidate for that final hour must put away every cherished sin while the High Priest still intercedes.

The mercy of God remains the foundation of every repentant approach, and Jacob’s history vindicates the patience of heaven for those who truly turn. Sr. White wrote, “Yet Jacob’s history is an assurance that God will not cast off those who have been betrayed into sin, but who have returned unto Him with true repentance” (Patriarchs and Prophets, 202, 1890). The psalmist counsels every soul to examine itself in the light of God, “Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:23, 24). Through Patriarchs and Prophets we read, “It was by self-surrender and confiding faith that Jacob gained what he had failed to gain by conflict in his own strength. God thus taught His servant that divine power and grace alone could give him the blessing he craved” (Patriarchs and Prophets, 202, 1890). The prophet Joel calls the church now to wholehearted return, “Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning” (Joel 2:12). The inspired pen places the work in its proper sphere, “Their sins have gone beforehand to judgment, and have been blotted out, and they cannot bring them to remembrance” (The Great Controversy, 620, 1911). Solomon’s wisdom adds the practical counsel, “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13). Through inspired counsel we are reminded, “Christ took the place of fallen man, and identified Himself with His struggles, His sorrows, His temptations, and His trials” (The Desire of Ages, 117, 1898), so that the repentant may approach the throne with confidence. Therefore the day of repentance is never tomorrow, “for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2).

The candidate for the final crisis cannot afford to entertain a single cherished sin, for character is decided long before the hour of trouble breaks. The Saviour pressed home the absolute requirement of complete surrender, “And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell” (Matthew 5:29). The inspired pen presses the same total commitment, “Every defect of character is a deformity of the soul…. If we would have the divine harmony, perfection, all the parts of the character must be developed” (Counsels to Parents, Teachers, and Students, 51, 1913). Paul gave the apostolic counsel, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls” (James 1:21). Through inspired counsel we are told, “Many give heed to seducing spirits, and doctrines of devils, and thus the conscience is hardened” (Christ’s Object Lessons, 200, 1900). David framed the prayer of an honest soul, “Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me” (Psalm 19:12, 13). Sr. White warns plainly, “When a man is converted to God, a new moral taste is supplied, a new motive power is given, and he loves the things that God loves” (Counsels for the Church, 30). The apostle Peter calls for the same readiness, “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Peter 1:13), and through inspired counsel we are reminded, “We are bound to choose either eternal life or eternal death…. There is no middle ground” (Christ’s Object Lessons, 280, 1900). Hence repentance must be both deep and present, leaving no chamber of the heart unsurrendered.

True repentance is the daily walking out of sin, not a single emotional turning that fades by the end of the week. The apostle Paul instructed the Corinthians to keep short accounts with God, “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Corinthians 7:10). The inspired pen distinguishes the two kinds of sorrow, “There is a vast difference between admitting facts after they have been proved and confessing sins known only to ourselves and to God” (Steps to Christ, 38, 1892). David’s psalm exposes the inner work that real repentance accomplishes, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalm 51:17). Through Steps to Christ we read, “True confession is always of a specific character, and acknowledges particular sins” (Steps to Christ, 38, 1892). The prophet Hosea calls every wavering soul to return, “O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity” (Hosea 14:1). Sr. White warns of the danger of a partial repentance that never truly forsakes the sin, “Many are losing the right way, in consequence of thinking that they must climb to heaven, that they must do something to merit the favor of God” (Steps to Christ, 35, 1892). The Saviour’s invitation always opens the door for the contrite heart, “Him that cometh to me I will in no wise cast out” (John 6:37), and through inspired counsel we are reminded, “All who endeavor to excuse or conceal their sins, and permit them to remain upon the books of heaven, unconfessed and unforgiven, will be overcome by Satan” (Patriarchs and Prophets, 202, 1890). Hence the path of repentance is not a one-time event but a continual abiding in the cleansing fountain.

PREVAILING PRAYER IN THE AUDIENCE CHAMBER

WHY DO SAINTS WRESTLE WITH GOD?

The greatest victories of the church and of the individual believer have never been won through external advantages but in the secret place of prayer. Through Patriarchs and Prophets we read the principle plainly, “The greatest victories to the church of Christ or to the individual Christian are not those that are gained by talent or education, by wealth or the favor of men. They are those victories that are gained in the audience chamber with God, when earnest, agonizing faith lays hold upon the mighty arm of power” (Patriarchs and Prophets, 203, 1890). Christ Himself made this the heart of His instruction to His disciples, “Men ought always to pray, and not to faint” (Luke 18:1). The inspired pen continues, “Jacob prevailed because he was persevering and determined. His victory is an evidence of the power of importunate prayer. All who will lay hold of God’s promises, as he did, and be as earnest and persevering as he was, will succeed as he succeeded” (Patriarchs and Prophets, 203, 1890). The apostle of love adds the assurance that anchors every petition, “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us” (1 John 5:14). Sr. White warns that this prevailing prayer demands a willing surrender, “Those who are unwilling to forsake every sin and to seek earnestly for God’s blessing, will not obtain it” (Patriarchs and Prophets, 203, 1890). David’s own counsel commends the same persistence, “Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord” (Psalm 27:14). The prophetic messenger declares the heart of the matter, “Prayer is the breath of the soul. It is the secret of spiritual power” (Gospel Workers, 254, 1915), and Paul’s command crowns the call, “Pray without ceasing” (1 Thessalonians 5:17). Hence the wrestling soul finds in prayer the very weapon that overcomes the world.

The closing crisis will demand persevering supplication of a kind that few believers have yet learned. The inspired pen describes the saints’ importunate appeal, “Though suffering the keenest anxiety, terror, and distress, they do not cease their intercessions. They lay hold of the strength of God as Jacob laid hold of the Angel; and the language of their souls is: ‘I will not let Thee go, except Thou bless me’” (The Great Controversy, 619, 1911). Christ’s parable of the unjust judge remains the divine commentary on such prayer, “And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily” (Luke 18:7, 8). Through The Great Controversy we read, “They afflict their souls before God, pointing to their past repentance of their many sins, and pleading the Saviour’s promise: ‘Let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me’” (The Great Controversy, 619, 1911; cf. Isaiah 27:5). The Saviour Himself laid down the rule, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you” (Matthew 7:7). Sr. White presses the duty on every present-day believer, “If the messengers who bear the last solemn warning to the world would pray for the blessing of God, not in a cold, listless, lazy manner, but fervently and in faith, as did Jacob, they would find many places where they could say, ‘I have seen God face to face, and my life is preserved’” (The Great Controversy, 622, 1911). James adds the apostolic confirmation, “The effectual fervent prayer of a righteous man availeth much” (James 5:16). The inspired pen calls the saints to learn this lesson now while there is yet time: “It is now that we are to learn this lesson of prevailing prayer, of unyielding faith” (Patriarchs and Prophets, 203, 1890), and Paul’s injunction sets the standard, “Continuing instant in prayer” (Romans 12:12). Hence prevailing prayer is the soul’s lifeline through every storm.

Prevailing prayer is not the activity of leisure hours but the discipline that holds the soul steady in every storm of life. The Saviour Himself gave the pattern, withdrawing often to lonely places to be alone with His Father, as Mark records, “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed” (Mark 1:35). The inspired pen lays down the discipline for every believer, “We should at all times have a place where we can pour out our hearts to God in earnest prayer…. To pray in such a place will bring our hearts into the closest sympathy with the Father” (My Life Today, 17). David sets the daily standard, “Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice” (Psalm 55:17). Through inspired counsel we are told, “Prayer is the opening of the heart to God as to a friend. Not that it is necessary in order to make known to God what we are, but in order to enable us to receive Him” (Steps to Christ, 93, 1892). Daniel’s testimony stands as the courageous example, “Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Daniel 6:10). Sr. White ties prayer to the soul’s very breath, “Christ is our example. The thirty years of His life on earth He spent largely in earnest prayer. The disciples often heard Him speaking with the Father in unbroken communion” (Sons and Daughters of God, 21). Paul links prayer with thanksgiving as the soul’s daily atmosphere, “In every thing give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thessalonians 5:18), and through inspired counsel we are reminded, “By beholding we become changed” (The Great Controversy, 555, 1911). Hence the audience chamber of prayer is the secret of every public testimony.

The prayer that prevails draws its strength from the promises of God and never from the eloquence of the petitioner. Daniel offered a model intercession, “And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments” (Daniel 9:4). The inspired pen explains the operative principle of effectual prayer, “Prayer is the breath of the soul. It is the secret of spiritual power” (Gospel Workers, 254, 1915). The Saviour gave His disciples a pattern of dependent petition, “Our Father which art in heaven, Hallowed be thy name” (Matthew 6:9). Through Gospel Workers we read, “It is in the audience chamber of the Most High that we are to gain strength to meet the wiles of Satan” (Gospel Workers, 250, 1915). Solomon counseled patient waiting upon God, “Wait on the Lord, and keep his way” (Psalm 37:34). Sr. White presses the necessity of importunity, “Jacob prevailed because he was persevering and determined” (Patriarchs and Prophets, 203, 1890). The apostle James adds the simple condition of answered prayer, “Ye have not, because ye ask not” (James 4:2), and through inspired counsel we are reminded, “All who will lay hold of God’s promises, as he did, and be as earnest and persevering as he was, will succeed as he succeeded” (Patriarchs and Prophets, 203, 1890). Hence prevailing prayer is not a special talent of the spiritually elite but the privilege of every trembling believer who clings to the promise.

THE DEATH DECREE AND DIVINE REFUGE

WHO SHIELDS COMMANDMENT-KEEPERS?

When earthly governments withdraw the shield of human law, the saints will face a coordinated movement to silence the testimony of God’s commandments. The inspired pen describes the gathering peril, “When the protection of human laws shall be withdrawn from those who honor the law of God, there will be, in different lands, a simultaneous movement for their destruction. As the time appointed in the decree draws near, the people will conspire to root out the hated sect. It will be determined to strike in one night a decisive blow, which shall utterly silence the voice of dissent and reproof” (The Great Controversy, 635, 1911). Yet the psalmist’s promise stands secure for those who hide in the shadow of the Almighty, “Because thou hast made the Lord, which is my refuge, even the most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling” (Psalm 91:9, 10). Through The Great Controversy we read, “The people of God—some in prison cells, some hidden in solitary retreats in the forests and the mountains—still plead for divine protection, while in every quarter companies of armed men, urged on by hosts of evil angels, are preparing for the work of death” (The Great Controversy, 635, 1911). Isaiah counsels the saints to enter the hiding place of God Himself, “Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast” (Isaiah 26:20). Sr. White declares the deliverance with prophetic certainty, “It is now, in the hour of utmost extremity, that the God of Israel will interpose for the deliverance of His chosen” (The Great Controversy, 635, 1911). David’s confidence rises in the same hour, “The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid” (Psalm 27:1). The inspired pen recalls the principle of angelic protection: “I saw that if the wicked were permitted to slay the saints, Satan and all his evil host, and all who hate God, would be gratified” (Early Writings, 283, 1858), and through inspired counsel we read further, “If the people of God will put their trust in Him and by faith rely upon His power, the devices of Satan will be defeated in our time as signally as in the days of Mordecai” (Signs of the Times, February 22, 1910). Hence the death decree becomes the platform on which God’s faithfulness is most gloriously displayed.

The protection of the saints does not depend upon hiding behind walls of stone but upon abiding in the secret place of the Most High. Solomon’s image of the divine name endures, “The name of the Lord is a strong tower: the righteous runneth into it, and is safe” (Proverbs 18:10). Through The Great Controversy we read, “Though enemies may thrust them into prison, yet dungeon walls cannot cut off the communication between their souls and Christ. One who sees their every weakness, who is acquainted with every trial, is above all earthly powers” (The Great Controversy, 626, 627, 1911). The angel of the Lord stands sentinel for the trembling believer, “The angel of the Lord encampeth round about them that fear him, and delivereth them” (Psalm 34:7). The inspired pen continues, “Angels will come to them in lonely cells, bringing light and peace from heaven. The prison will be as a palace, for the rich in faith dwell there, and the gloomy walls will be lighted up with heavenly light as when Paul and Silas prayed and sang praises at midnight in the Philippian dungeon” (The Great Controversy, 627, 1911). David’s praise rises again amid the threat, “God is our refuge and strength, a very present help in trouble” (Psalm 46:1). Sr. White declares the saints’ rest in the unchanging God, “The people of God will not be free from suffering; but while persecuted and distressed, while they endure privation, and suffer for want of food, they will not be left to perish” (The Great Controversy, 629, 1911). The Saviour’s own pledge sustains the heart, “Lo, I am with you alway, even unto the end of the world” (Matthew 28:20), and through inspired counsel we are told, “The eye of God, looking down the ages, was fixed upon the crisis which His people are to meet, when earthly powers shall be arrayed against them” (The Great Controversy, 634, 1911). Hence the saints stand unmoved, for their refuge is the throne of the eternal God.

The shelter of the Most High is not a hiding from God’s people but a hiding in Him while the storm breaks upon the earth. The psalmist’s confidence anchors every persecuted soul, “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust” (Psalm 91:1, 2). The inspired pen describes the saints’ supernatural protection, “Could men see with heavenly vision, they would behold companies of angels that excel in strength stationed about those who have kept the word of Christ’s patience” (The Great Controversy, 630, 1911). Elisha’s prayer rolled back the curtain on the same invisible host long ago, “And Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha” (2 Kings 6:17). Through The Great Controversy we read, “With sympathizing tenderness, they have looked upon their distress, and have heard their prayers. They are waiting the word of their Commander to snatch them from their peril” (The Great Controversy, 630, 631, 1911). Isaiah’s promise carries the saints through the night, “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder” (Isaiah 9:6). Sr. White assures the trembling heart, “The eye of God, looking down the ages, was fixed upon the crisis which His people are to meet, when earthly powers shall be arrayed against them. Like the captive exile, they will be in fear of death by starvation or by violence. But the Holy One who divided the Red Sea before Israel, will manifest His mighty power and turn their captivity” (The Great Controversy, 634, 1911). The Saviour’s covenant pledge is unchanging, “I will never leave thee, nor forsake thee” (Hebrews 13:5), and through inspired counsel we are also told, “He who watched over His ancient people watches over His commandment-keeping ones today” (Manuscript 173, 1902). Hence the saints stand on holy ground, even in the den of lions and the fiery furnace.

The God who delivered Daniel from the lions and the three Hebrews from the furnace remains the same God for the closing hour, and His arm is not shortened. Daniel’s faithful confession before the den remains the testimony of every commandment-keeper, “My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me” (Daniel 6:22). The inspired pen connects ancient deliverances to the closing crisis, “He who watched over His ancient people watches over His commandment-keeping ones today” (Manuscript 173, 1902). Isaiah’s promise covers every season of distress, “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee” (Isaiah 43:2). Through The Great Controversy we read, “If the people of God will put their trust in Him and by faith rely upon His power, the devices of Satan will be defeated in our time as signally as in the days of Mordecai” (Signs of the Times, February 22, 1910). The Saviour’s own pledge stands as the sentinel of every saint, “Lo, I am with you alway, even unto the end of the world” (Matthew 28:20). Sr. White portrays the manifested deliverance, “It is now, in the hour of utmost extremity, that the God of Israel will interpose for the deliverance of His chosen” (The Great Controversy, 635, 1911). David’s psalm anchors every persecuted heart, “The Lord shall preserve thee from all evil: he shall preserve thy soul” (Psalm 121:7), and through inspired counsel we are reminded, “I saw that if the wicked were permitted to slay the saints, Satan and all his evil host, and all who hate God, would be gratified” (Early Writings, 283, 1858). Hence the saints rest in covenants ratified by the blood of the Lamb and sealed by the experience of every generation that trusted God.

THE GLORIOUS APPEARING

WHEN SHALL EVERY EYE BEHOLD HIM?

When the heavens are rent and the Son of man returns in glory, the wicked will discover too late that they have aligned themselves against omnipotence. John records their terror with prophetic exactness, “And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who shall be able to stand?” (Revelation 6:15-17). The inspired pen describes the suddenness of this scene, “The derisive jests have ceased. Lying lips are hushed into silence…. Nought now is heard but the voice of prayer and the sound of weeping and lamentation” (The Great Controversy, 642, 1911). Christ’s own promise had long been written, “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Matthew 24:30). Through The Great Controversy we read, “As the living cloud comes still nearer, every eye beholds the Prince of life. No crown of thorns now mars that sacred head; but a diadem of glory rests on His holy brow. His countenance outshines the dazzling brightness of the noonday sun” (The Great Controversy, 640, 1911). Paul foretold the same triumphant scene, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16). Sr. White draws the redeemed into the same picture, “Those who have sacrificed all for Christ are now secure, hidden as in the secret of the Lord’s pavilion” (The Great Controversy, 638, 1911). John adds the universal witness of that day, “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him” (Revelation 1:7), and through inspired counsel we are reminded, “Now the cause of God is to be brought before men by stripes and imprisonment, by banishment and death” (The Great Controversy, 626, 1911). Hence Christ’s appearing is at once the terror of the wicked and the crowning hope of the saints.

For the redeemed, the appearing of Christ is the answer to every prayer of every faithful saint since the fall, and joy crowns the long vigil of faith. Isaiah’s anthem will burst from every redeemed lip, “And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation” (Isaiah 25:9). The inspired pen describes the moment with reverent wonder, “By the people of God a voice, clear and melodious, is heard, saying, ‘Look up,’ and lifting their eyes to the heavens, they behold the bow of promise” (The Great Controversy, 636, 1911). The Saviour’s own voice will summon them in that hour, “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh” (Luke 21:28). Through The Great Controversy we read, “The voice of God is heard from heaven, declaring the day and hour of Jesus’ coming, and delivering the everlasting covenant to His people” (The Great Controversy, 640, 1911). Sr. White records the song of victory, “Soon there appears in the east a small black cloud, about half the size of a man’s hand. It is the cloud which surrounds the Saviour and which seems in the distance to be shrouded in darkness. The people of God know this to be the sign of the Son of man” (The Great Controversy, 640, 1911). David’s psalm of confidence speaks for them all, “For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock” (Psalm 27:5). The prophetic messenger writes the closing scene with overflowing joy, “With unutterable love, Jesus welcomes His faithful ones to the ‘joy of their Lord’” (The Great Controversy, 647, 1911), and the apostle adds the new commencement, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea” (Revelation 21:1). Hence the day of the Lord, fearful to the rebel, is the dawn of unending day to the saint.

The first resurrection breaks the silence of the grave at the moment of Christ’s appearing, and the entire family of God is gathered home. Paul’s revelation completes the picture of joy, “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thessalonians 4:17). The inspired pen draws the same scene, “Living saints, in a moment, in the twinkling of an eye, are changed. At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air” (The Great Controversy, 645, 1911). John adds the apocalyptic vision, “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Revelation 20:6). Through The Great Controversy we read, “The graves are opened, and ‘many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt’” (The Great Controversy, 637, 1911, quoting Daniel 12:2). David’s confidence finds its full answer at last, “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (Psalm 17:15). Sr. White completes the family reunion, “Long-divided families are reunited, never more to part” (The Great Controversy, 645, 1911). Paul’s anthem of victory echoes through the redeemed multitude, “O death, where is thy sting? O grave, where is thy victory” (1 Corinthians 15:55), and through inspired counsel we are also told, “Friends long separated by death are united, never more to part, and with songs of gladness ascend together to the City of God” (The Great Controversy, 645, 1911). Hence the appearing of Christ is the moment when sorrow turns to song forever.

The appearing of Christ will close the great controversy in the sight of an assembled universe, and every secret shall stand revealed in the unveiled light of the throne. John’s apocalyptic vision lifts the curtain on that moment, “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them” (Revelation 20:11). The inspired pen describes the saints’ silent recognition, “The people of God know this to be the sign of the Son of man” (The Great Controversy, 640, 1911). The prophet Malachi foretold the searching distinction of that day, “Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not” (Malachi 3:18). Through The Great Controversy we read, “The voice of God is heard from heaven, declaring the day and hour of Jesus’ coming, and delivering the everlasting covenant to His people” (The Great Controversy, 640, 1911). Christ’s own promise grants the saint a place at His side, “Father, I will that they also, whom thou hast given me, be with me where I am” (John 17:24). Sr. White completes the portrait of the redeemed welcome, “Those who have sacrificed all for Christ are now secure, hidden as in the secret of the Lord’s pavilion” (The Great Controversy, 638, 1911). Isaiah’s anthem rolls through the redeemed company, “Lo, this is our God; we have waited for him, and he will save us” (Isaiah 25:9), and through inspired counsel we are reminded, “With unutterable love, Jesus welcomes His faithful ones to the joy of their Lord” (The Great Controversy, 647, 1911). Hence the Second Advent is the public coronation of the truth that earth had hidden but heaven had never forgotten.

MERCY THAT LINGERS AT THE BRINK

DOES GOD STILL CALL THE WICKED?

Even at the brink of judgment, the heart of God yearns over the rebel and pleads with every soul still within reach of mercy. Ezekiel records the divine sorrow in words that shatter any caricature of vengeful deity, “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel” (Ezekiel 33:11). The inspired pen affirms this divine reluctance, “To our merciful God the act of punishment is a strange act” (The Great Controversy, 627, 1911). Peter unfolds the same patience of heaven, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). Through The Great Controversy we read, “The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth,… forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty’” (The Great Controversy, 627, 1911). Isaiah’s open invitation still rings, “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price” (Isaiah 55:1). Sr. White presses upon every reader the open door of present mercy, “It is the glory of God to be merciful, full of forbearance, kindness, goodness, and truth” (Last Day Events, 239). Christ Himself appealed to Jerusalem with broken heart, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not” (Matthew 23:37), and through inspired counsel we are reminded, “Christ has died that they might live; He pleads, He pleads, in their behalf” (Christ’s Object Lessons, 196, 1900). Hence divine judgment is the last expression of love rejected, not the first action of love offered.

The lingering mercy of God reaches its highest expression in the Lamb who still bears the marks of His sacrifice while pleading for the lost. The Father Himself swore an oath to confirm the persistence of His invitation, “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear” (Isaiah 45:23). The inspired pen places the Saviour’s intercession at the heart of every offered pardon, “Christ is in the heavenly sanctuary, and He is there to make an atonement for the people” (Manuscript Releases, vol. 18, 357). Paul magnifies the same priestly work, “He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25). Through The Great Controversy we read, “The very judgments of God upon the earth are designed to lead men to repentance” (The Great Controversy, 568, 1911). David’s psalm holds out the hand of the Father, “Like as a father pitieth his children, so the Lord pitieth them that fear him” (Psalm 103:13). Sr. White draws the universal application, “He is rich in mercy to all that come unto Him” (Steps to Christ, 62, 1892). Solomon’s promise frames every seeking heart, “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13), and through inspired counsel we are also told, “The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him” (cf. Nahum 1:7, Bible text). Therefore the mercy that lingers at the brink is precisely the mercy that must be received before that brink is crossed.

The mercy of God is most clearly seen in the cross of Calvary, and every offer of pardon flows from that one finished sacrifice. The apostle John lifted up the heart of the gospel, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). The inspired pen contemplates the same wonder, “The death of Christ on the cross made certain the destruction of him who has the power of death, who was the originator of sin. When Satan is destroyed, there will be none to tempt to evil; the atonement will need never to be repeated; and there will be no danger of another rebellion in the universe of God” (The Bible Echo, October 30, 1899). Paul declares the universal scope of that sacrifice, “Who gave himself a ransom for all, to be testified in due time” (1 Timothy 2:6). Through Steps to Christ we read, “Could one tear have been shed, could one pang have been felt by us, in consequence of our transgression, the heart of Jesus would have been touched. Could the deep love of His heart have been satisfied by less than His own life and the suffering of the cross, He would not have given Himself for our redemption” (Steps to Christ, 13, 1892). Isaiah painted the suffering Servant with prophetic exactness, “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5). Sr. White draws the lesson home, “By His suffering and death a new and living way is opened, and divine love reaches the most sinful heart” (My Life Today, 12). John adds the assurance of present access, “If any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1), and through inspired counsel we are reminded, “While we should realize our sinful condition, we are to rely upon Christ as our righteousness, our sanctification, and our redemption” (Selected Messages, vol. 1, 351). Hence every saint approaches God with empty hands and full confidence, for the price of redemption was already paid in full.

The lingering mercy of God reaches out to the very last impenitent soul, and not one will perish who would have come had they been called more loudly. The Saviour Himself wept over the city that rejected Him, “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace” (Luke 19:42). The inspired pen records the unwearied appeal of heaven, “Christ has died that they might live; He pleads, He pleads, in their behalf” (Christ’s Object Lessons, 196, 1900). Paul anchors the doctrine of free salvation in the universal will of God, “Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4). Through Christ’s Object Lessons we read, “Mercy still lingers and pleads with the obstinate sinner” (Christ’s Object Lessons, 162, 1900). Solomon presses upon every fool the open door of wisdom, “Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you” (Proverbs 1:23). Sr. White brings the divine pathos into focus, “To our merciful God the act of punishment is a strange act” (The Great Controversy, 627, 1911). Isaiah’s appeal still rings to every traveler on the broad road, “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isaiah 45:22), and through inspired counsel we are reminded, “Christ is in the heavenly sanctuary, and He is there to make an atonement for the people” (Manuscript Releases, vol. 18, 357). Hence the mercy that lingers is the last gracious extension of the very love that established Calvary.

PERSONAL DUTY BEFORE THE CRISIS

WHAT WALK PREPARES THE SOUL TODAY?

The believer’s first duty in view of the closing crisis is to cultivate a daily walk with God so deep that no surprise can dislodge it. The Saviour set the standard for every priority in His Sermon on the Mount, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33). The inspired pen calls each believer to a deliberate consecration, “The path to freedom from sin is through crucifixion of self, and conflict with the powers of darkness” (Our High Calling, 321; Review and Herald, August 12, 1884). Paul wrote in the same vein, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). Through Our High Calling we read, “Let none be discouraged in view of the severe trials to be met in the time of Jacob’s trouble, which is yet before them. They are to work earnestly, anxiously, not for that time, but for today” (Our High Calling, 321). Solomon’s wisdom sets the daily rule, “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:5, 6). Sr. White presses the necessity of present experience, “What we want is to have a knowledge of the truth as it is in Christ now, and a personal experience now” (Our High Calling, 321). Christ pressed home the greatest commandment, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment” (Mark 12:30), and through inspired counsel we are reminded, “In these precious closing hours of probation, we have a deep and living experience to gain. We shall thus form characters that will ensure our deliverance in the time of trouble” (Our High Calling, 321). Hence the personal duty of every soul is daily surrender, not occasional resolve.

Genuine devotion produces a character that endures because it has been shaped in the crucible of present obedience. The apostle James captured the standard, “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22). The inspired pen calls the crisis its proper name, “The time of trouble is the crucible that is to bring out Christlike characters. It is designed to lead the people of God to renounce Satan and his temptations” (Our High Calling, 321). Paul instructed the Corinthian church to examine themselves daily, “Examine yourselves, whether ye be in the faith; prove your own selves” (2 Corinthians 13:5). Through Our High Calling we read, “The last conflict will reveal Satan to them in his true character, that of a cruel tyrant, and it will do for them what nothing else could do, uproot him entirely from their affections” (Our High Calling, 321; Review and Herald, August 12, 1884). David’s plea rises again to consecrate every motive, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psalm 19:14). Sr. White ties character formation to the indwelling Christ, “Christ in the heart will be revealed in the character” (My Life Today, 51), and Peter underscores the same priority, “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). The prophetic messenger leaves no doubt about the urgency, “Daily we should learn of God how to use the powers He has lent us” (Christ’s Object Lessons, 332, 1900), and through inspired counsel we are reminded, “Character is power” (Education, 225, 1903), pressing the case for present surrender. Therefore the only sure preparation is a present, daily walk with God.

The deep work of preparation begins in the family circle and in the closet, where the soul stands alone before God. The Saviour’s pattern of secret prayer remains the standard for every disciple, “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” (Matthew 6:6). The inspired pen presses the family obligation, “Every family in their home life should be a church, a beautiful symbol of the church of God in heaven” (Manuscript Releases, vol. 7, 33). Solomon’s wisdom presses the same priority, “Train up a child in the way he should go: and when he is old, he will not depart from it” (Proverbs 22:6). Through inspired counsel we are told, “The mother’s work is as much higher than that of the king on his throne as the heavens are higher than the earth” (Manuscript 18, 1891). Paul’s apostolic charge to fathers stands without amendment, “And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord” (Ephesians 6:4). Sr. White draws the larger picture, “The home is the heart of society, of the church, and of the nation” (The Adventist Home, 15). Joshua’s family confession remains the model for every household, “But as for me and my house, we will serve the Lord” (Joshua 24:15), and through inspired counsel we are reminded, “Society is composed of families, and is what the heads of families make it” (The Adventist Home, 15). Hence personal preparation produces family revival, and family revival produces a church ready to meet her Lord.

The believer’s daily walk with Christ is the only preparation that will hold under the pressure of the closing hour, for what is not built into the character before the storm will not be improvised within it. Paul charged the Philippians with steady spiritual cultivation, “Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:12, 13). The inspired pen draws the principle home with directness, “Daily we should learn of God how to use the powers He has lent us” (Christ’s Object Lessons, 332, 1900). Solomon’s counsel anchors every consecrated heart, “Keep thy heart with all diligence; for out of it are the issues of life” (Proverbs 4:23). Through Christ’s Object Lessons we read, “Character is power” (Education, 225, 1903). The Saviour Himself bound personal commitment to His own person, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23). Sr. White lays bare the only fruitful method, “Christ in the heart will be revealed in the character” (My Life Today, 51). Peter calls every believer to a steady advance, “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18), and through inspired counsel we are reminded, “In these precious closing hours of probation, we have a deep and living experience to gain” (Our High Calling, 321). Hence the present hour is the loom upon which the character that will stand at Christ’s appearing is being daily woven.

COMPASSION TOWARD THE LOST

WHY MUST WE WARN OUR NEIGHBOR?

A genuine experience with Christ produces an outward compassion that cannot remain silent while souls perish in ignorance of coming judgment. Jesus framed the duty as a witness lived in plain sight, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16). The inspired pen recalls the apostolic example as a permanent pattern, “The early disciples went forth preaching the word everywhere with such power that the truth was fastened on the hearts of thousands” (The Acts of the Apostles, 593, 1911). Paul charged Timothy with the same earnestness, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). Through inspired counsel we are told, “Every true disciple is born into the kingdom of God as a missionary” (The Desire of Ages, 195, 1898). Solomon stresses the value of one wandering sinner brought home, “He that winneth souls is wise” (Proverbs 11:30). Sr. White presses the duty upon every believer, “When divine power is combined with human effort, the work will spread like fire in the stubble” (The Acts of the Apostles, 598, 1911). The watchman’s responsibility is set forth in Ezekiel without ambiguity, “When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand” (Ezekiel 33:8), and through inspired counsel we are reminded, “We are not to be drawn away from the work of warning the world” (Counsels for the Church, 320). Hence the saved soul becomes a saving witness, faithful to Christ in deed as well as word.

The love that fulfills the law is the surest evidence of conversion, and that love draws the lost without compulsion or pretense. Christ commanded His disciples plainly, “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another” (John 13:34). The inspired pen names the test by which discipleship is recognized, “The strongest argument in favor of the gospel is a loving and lovable Christian” (The Ministry of Healing, 470, 1905). Paul defines the same standard, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Philippians 2:3). Through The Desire of Ages we read, “Love cannot live without action, and every act increases, strengthens, and extends it” (The Desire of Ages, 22, 1898). The Saviour’s golden rule remains the working principle of every household and every congregation, “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matthew 7:12). Sr. White stresses the practical reach of compassion, “Christ’s method alone will give true success in reaching the people. The Saviour mingled with men as one who desired their good. He showed His sympathy for them, ministered to their needs, and won their confidence. Then He bade them, ‘Follow Me’” (The Ministry of Healing, 143, 1905). John adds the apostolic confirmation, “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35), and through inspired counsel we are also reminded, “True love is a high and holy principle, altogether different in character from that love which is awakened by impulse” (Patriarchs and Prophets, 174, 1890). Hence the saints reflect Christ both by what they say and by what they do, and the lost are gathered home through such mirrored love.

The labor of love is never wasted, for the seed sown in tears today will bring its harvest at the return of the Lord. The psalmist sang the certainty of that harvest, “They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him” (Psalm 126:5, 6). The inspired pen recalls the apostolic example, “The history of the first disciples furnishes such striking evidence of His willingness to receive every human being that comes to Him in faith, that we should be encouraged by it, and emboldened to step out of our customary lines” (Christ’s Object Lessons, 235, 1900). Paul charges every minister of the gospel with persevering labor, “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58). Through Christ’s Object Lessons we read, “The followers of Christ should not feel that they cannot rejoice unless they have positive evidence that their labor has been blessed” (Christ’s Object Lessons, 65, 1900). Isaiah’s confidence presses the soul on, “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please” (Isaiah 55:11). Sr. White urges every believer into active service, “There is no time now for self-pleasing. Souls are perishing for the bread of life and the water of salvation” (Christ’s Object Lessons, 232, 1900). Jude crowns the call to soul winning with practical earnestness, “And of some have compassion, making a difference: and others save with fear, pulling them out of the fire” (Jude 22, 23), and through inspired counsel we are reminded, “When we love the world as He has loved it, then for us His mission is accomplished” (The Desire of Ages, 641, 1898). Hence every effort for the lost belongs to the harvest of the great Day.

The Christian’s compassion is not a sentiment but a deliberate ministry to those whom the Saviour purchased with His own blood, and the time for such ministry is now. Paul charged the Romans with practical love, “Distributing to the necessity of saints; given to hospitality” (Romans 12:13). The inspired pen describes Christ’s working method as the only method that succeeds in the closing crisis, “Christ’s method alone will give true success in reaching the people” (The Ministry of Healing, 143, 1905). Solomon set the standard of unselfish openhandedness, “He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse” (Proverbs 28:27). Through The Ministry of Healing we read, “The Saviour mingled with men as one who desired their good. He showed His sympathy for them, ministered to their needs, and won their confidence. Then He bade them, ‘Follow Me’” (The Ministry of Healing, 143, 1905). Isaiah described acceptable religion in terms of practical compassion, “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free” (Isaiah 58:6). Sr. White presses the personal duty home, “When divine power is combined with human effort, the work will spread like fire in the stubble” (The Acts of the Apostles, 598, 1911). The Saviour’s commendation will reach those who served the least of His, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Matthew 25:40), and through inspired counsel we are reminded, “Every true disciple is born into the kingdom of God as a missionary” (The Desire of Ages, 195, 1898). Hence the compassion of the saints becomes both the credentials of their faith and the open door for the harvest.

THE PRESENT URGENCY

WHY WAIT TILL THE CRISIS HOUR?

The hour of trouble is not a distant abstraction but a near approaching reality that demands present readiness from every disciple of Christ. Paul gave the precise charge in Romans, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed” (Romans 13:11). The inspired pen lifts the call to vigilance, “We have no time to lose. We know not how soon our probation may close. Christ is soon to come. We must be sanctified through the truth” (Testimonies for the Church, vol. 8, 314, 1904). The Saviour Himself laid down the watchword, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:36). Through The Great Controversy we read, “The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed” (The Great Controversy, 594, 1911). Peter gives the apostolic injunction without softening, “But the end of all things is at hand: be ye therefore sober, and watch unto prayer” (1 Peter 4:7). Sr. White points to the fixed result of delay, “Those who delay a preparation for the day of God cannot obtain it in the time of trouble or at any subsequent time. The case of all such is hopeless” (The Great Controversy, 620, 1911). Paul writes the same urgency to the Hebrews, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith” (Hebrews 12:1, 2), and through inspired counsel we are reminded, “When probation ends, it will come suddenly, unexpectedly—at a time when we are least expecting it” (SDA Bible Commentary, vol. 7, 989). Hence the believer’s readiness must precede the crisis, not wait upon it.

Christ Himself appointed every present trial as preparation for the greater trial soon to follow. The Saviour pressed home the urgency to His own disciples in the upper room, “What I say unto you I say unto all, Watch” (Mark 13:37). The inspired pen frames the present hour with prophetic seriousness, “It is in this life that we are to separate sin from us, through faith in the atoning blood of Christ” (The Great Controversy, 623, 1911). Paul calls for steady continuance in good, “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Galatians 6:9). Through inspired counsel we are also told, “None can neglect or defer this work but at the most fearful peril to their souls” (The Great Controversy, 623, 1911). David’s pen confirms the steady walk that endures, “I have set the Lord always before me: because he is at my right hand, I shall not be moved” (Psalm 16:8). Sr. White warns against any postponement that mortgages eternal hope upon a future opportunity, “Now is the time to prepare for the coming of the Lord. Readiness to meet Him cannot be attained in a moment’s time” (Patriarchs and Prophets, 622, 1890). The wise man’s counsel rounds out the principle, “Boast not thyself of to morrow; for thou knowest not what a day may bring forth” (Proverbs 27:1), and through inspired counsel we are reminded, “We are living in the closing scenes of this world’s history. Prophecy is fast fulfilling” (Testimonies for the Church, vol. 6, 14, 1900). Hence the present is the only hour in which the future is decided.

The Saviour Himself stationed signs along the prophetic road so that no thoughtful believer would be taken by surprise. Christ enumerated the signs in clear succession, “And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet” (Matthew 24:6). The inspired pen calls every saint to wakeful study, “We are in the great day of atonement, and the sacred work of Christ for the people of God that is going on at the present time in the heavenly sanctuary, should be our constant study” (The Faith I Live By, 209). Daniel was assured by the angel, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased” (Daniel 12:4). Through The Faith I Live By we read, “Today, as in the days of Christ, the priests and rulers of the nation, the lawyers and the great men, are dishonoring God by following their own perverted way” (The Faith I Live By, 209). The Saviour pressed the seriousness of these signs, “And then shall many be offended, and shall betray one another, and shall hate one another” (Matthew 24:10). Sr. White presses the only safe attitude on every reader, “We need to study the pouring out of the seventh vial. The powers of evil will not yield up the conflict without a struggle” (Manuscript Releases, vol. 7, 9). James’s apostolic plea is timeless, “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain” (James 5:7), and through inspired counsel we are reminded, “Patience as well as courage has its victories” (Education, 295, 1903). Hence the careful study of prophecy produces a steady heart that no rumor can shake.

Procrastination has destroyed more souls than open rebellion ever did, and the great enemy of the truth is the convenient persuasion that there will be time enough tomorrow. The Saviour pressed the urgency upon every hearer, “I must work the works of him that sent me, while it is day: the night cometh, when no man can work” (John 9:4). The inspired pen seals the warning of unwise delay, “Those who delay a preparation for the day of God cannot obtain it in the time of trouble or at any subsequent time” (The Great Controversy, 620, 1911). Solomon’s caution belongs to every habitual postponer, “Go to the ant, thou sluggard; consider her ways, and be wise” (Proverbs 6:6). Through The Great Controversy we read, “The case of all such is hopeless” (The Great Controversy, 620, 1911). Paul issues the apostolic call to act in the present moment, “Behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2). Sr. White brings the duty into sharper focus, “Now is the time to prepare for the coming of the Lord. Readiness to meet Him cannot be attained in a moment’s time” (Patriarchs and Prophets, 622, 1890). David’s appeal carries the same urgent counsel, “Today if ye will hear his voice, harden not your heart” (Psalm 95:7, 8), and through inspired counsel we are reminded, “We have no time to lose. We know not how soon our probation may close” (Testimonies for the Church, vol. 8, 314, 1904). Hence the only safe hour for decisive action is the hour in which the appeal is being read.

THE FAITHFUL DELIVERED FOREVER

WHO INHERITS THE PROMISED REST?

The faithful saints, having passed through the silence of probation closed, the storm of plagues, and the anguish of Jacob’s trouble, will at last hear the welcoming voice of the eternal King. Jeremiah’s word of comfort sealed the promise long before its fulfillment, “It is even the time of Jacob’s trouble; but he shall be saved out of it” (Jeremiah 30:7). The inspired pen records the moment of deliverance, “When the voice of God turns the captivity of His people, there is a terrible awakening of those who have lost all in the great conflict of life. While probation continued they were blinded by Satan’s deceptions” (The Great Controversy, 654, 1911). David anchors every saint with the song that endures every storm, “The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid” (Psalm 27:1). Through The Great Controversy we read, “The voice of God is heard from heaven, declaring the day and hour of Jesus’ coming, and delivering the everlasting covenant to His people” (The Great Controversy, 640, 1911). David adds the courageous confession of every redeemed soul, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me” (Psalm 23:4). Sr. White portrays the redeemed gathered in unbroken fellowship, “The little company of faithful ones who have stood firm through every trial will receive the seal of the living God, and Christ will rest in His love over them with singing” (Manuscript Releases, vol. 14, 96). John’s apocalyptic vision closes with the promise that crowns the journey, “He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (Revelation 21:7), and through inspired counsel we are reminded, “The conflict is sharp and severe; but it ends in eternal victory” (The Great Controversy, 649, 1911). Hence the faithful inherit not what they earned but what mercy promised, sealed in the blood of the Lamb.

The redeemed will at last enter the new earth without the marks of the curse, for the long shadow of sin will be banished forever. John records the closing vision of the eternal home, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea” (Revelation 21:1). The inspired pen describes the welcome that awaits the saints, “With unutterable love, Jesus welcomes His faithful ones to the ‘joy of their Lord.’ The Saviour’s joy is in seeing, in the kingdom of glory, the souls that have been saved by His agony and humiliation” (The Great Controversy, 647, 1911). Isaiah’s prophetic refrain rises to its completion, “And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away” (Isaiah 35:10). Through The Great Controversy we read, “The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One pulse of harmony and gladness beats through the vast creation” (The Great Controversy, 678, 1911). Paul caps the apostolic confidence, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17). Sr. White concludes the conflict with the simplest summary, “From Him who created all, flow life and light and gladness, throughout the realms of illimitable space” (The Great Controversy, 678, 1911). John adds the unfading promise that ends every fear, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4), and through inspired counsel we are also told, “The years of eternity, as they roll, will bring richer and still more glorious revelations of God and of Christ” (The Great Controversy, 678, 1911). Hence the journey that began at Eden’s gate of mercy will close at the gates of the New Jerusalem, where the redeemed shall dwell with Christ forever.

The redeemed will spend eternity learning the depth of love that bought them, and every age will only enlarge the discovery. Paul lifts the curtain on what eye has not seen, “But as it is written, 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 Corinthians 2:9). The inspired pen completes the unfolding of redemption, “And the years of eternity, as they roll, will bring richer and still more glorious revelations of God and of Christ” (The Great Controversy, 678, 1911). David sang the song of the redeemed long before its full melody could be heard, “In thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Psalm 16:11). Through The Great Controversy we read, “As knowledge is progressive, so will love, reverence, and happiness increase. The more men learn of God, the greater will be their admiration of His character” (The Great Controversy, 678, 1911). Isaiah anticipates the day when, “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them” (Isaiah 11:6). Sr. White brings the great controversy to its closing rest, “The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One pulse of harmony and gladness beats through the vast creation” (The Great Controversy, 678, 1911). John’s vision crowns every prophetic outline, “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him” (Revelation 22:3), and through inspired counsel we are also told, “From Him who created all, flow life and light and gladness, throughout the realms of illimitable space. From the minutest atom to the greatest world, all things, animate and inanimate, in their unshadowed beauty and perfect joy, declare that God is love” (The Great Controversy, 678, 1911). Hence the journey through Jacob’s trouble ends not in the troubled night but in the everlasting morning of the kingdom of God.

The faithful who pass through the time of Jacob’s trouble will at last enjoy the inheritance promised to every overcomer, and the joy of that inheritance will be commensurate with the conflict survived. John’s vision sets the scene of unending praise, “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:13). The inspired pen frames the unbroken fellowship of the redeemed, “The great controversy is ended. Sin and sinners are no more. The entire universe is clean” (The Great Controversy, 678, 1911). The psalmist sang of that future at the dawn of his nation, “Thou wilt shew me the path of life: in thy presence is fulness of joy” (Psalm 16:11). Through The Great Controversy we read, “From Him who created all, flow life and light and gladness, throughout the realms of illimitable space” (The Great Controversy, 678, 1911). Isaiah’s anthem closes every prophetic chapter of comfort, “Sorrow and sighing shall flee away” (Isaiah 35:10). Sr. White completes the vision of the saints’ welcome home, “Long-divided families are reunited, never more to part” (The Great Controversy, 645, 1911). The apostle promises the unfailing inheritance of every overcomer, “To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Peter 1:4), and through inspired counsel we are reminded, “The conflict is sharp and severe; but it ends in eternal victory” (The Great Controversy, 649, 1911). Hence the silence of probation closed becomes the gateway to the song of redemption opened, and the people of God enter into a rest that no enemy can ever disturb again.

Revelation 7:14 — “And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”

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SELF-REFLECTION

How can I in my personal devotional life delve deeper into these prophetic truths allowing them to shape my character and priorities?

How can we adapt these complex themes to be understandable and relevant to diverse audiences from seasoned church members to new seekers or those from different faith traditions without compromising theological accuracy?

What are the most common misconceptions about these topics in my community and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope living out the reality of Christ’s soon return and God’s ultimate victory over evil?

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