“How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” — Isaiah 52:7 (KJV)

ABSTRACT

This article delves into God’s enduring call for faithfulness through historical narratives from Babel to Isaiah’s prophecies, drawing on biblical accounts and insights from Ellen G. White to reveal principles of divine intervention, obedience, and restoration that remain essential for us today.

HISTORY’S DIVINE ECHOES!

In every epoch of human history, when the clamor of worldly ambition threatens to drown out the still, small voice of divine guidance, the Lord raises up messengers. From the chaotic aftermath of the flood, where humanity, though bearing the lineage of righteousness, strayed into paths of self-exaltation, to the subtle yet pervasive apostasy that often marks the final chapters of earth’s story, God’s call to faithfulness echoes through the ages. This exploration into the ancient narratives of Genesis, Exodus, and 1 Kings, illuminated by the insights of Ellen G. White seeks to unearth the enduring principles that must guide us today. Unity depends on a vital connection with Christ, as seen in the biblical pattern where God appoints messengers to redirect His people from rebellion to redemption. Scriptures affirm this truth: “Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7, KJV). “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jeremiah 1:5, KJV). Ellen G. White explains, “In every period of this earth’s history, God has had His men of opportunity, to whom He has said, ‘Ye are My witnesses’” (Testimonies for the Church, vol. 8, p. 16, 1904). She further notes, “God has always chosen human agencies through whom to communicate His Spirit to the world” (The Signs of the Times, January 20, 1890). We will trace the divine pattern of calling and choosing, of witnessing and delivering, and of confronting and restoring, recognizing that these timeless lessons are as vital now as they were millennia ago, but how did human pride first challenge this divine order?

BABEL’S TOWER OF DOOM!

The early descendants of Noah, unified in language and purpose, embarked on a project that symbolized humanity’s perennial temptation: to achieve greatness independent of divine will. “And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.” (Genesis 11:1-4, KJV) . This ambition, seemingly born of unity and ingenuity, was in truth a rebellion against God’s command to “replenish the earth” (Genesis 9:1, KJV) . Their desire to create a centralized power, a monument to their own name, stood in stark contrast to God’s design for a dispersed and God-dependent humanity. Unity without God leads to chaos, as demonstrated when human pride defies divine authority. “And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth.” (Genesis 11:5-9, KJV) . God’s intervention, the confusion of tongues, served not merely as a judgment on their pride but also as a merciful act, preventing humanity from consolidating its rebellious power . This truth echoes in “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). “God resisteth the proud, but giveth grace unto the humble” (James 4:6, KJV). Sr. White elucidates, “The schemes of the Babel builders ended in shame and defeat. The monument to their pride became the memorial of their folly” (Patriarchs and Prophets, p. 119, 1890). She further notes, “In mercy to the world, God confounded the language of the builders, so that none could understand the words of his fellow” (Patriarchs and Prophets, p. 120, 1890). This narrative underscores the futility of human endeavors that seek to bypass or defy the divine plan. The tower, intended as a symbol of their collective strength, became a testament to their fractured ambitions and their inability to achieve true unity apart from God, but how did God initiate a new path amid this fragmentation?

ABRAHAM’S FAITH QUEST!

In the midst of this linguistic and societal fragmentation, the Lord initiated a new phase in His plan. “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:1-3, KJV). This call to Abram marked the beginning of a nation founded not on human ambition but on divine promise and obedience . Leaving behind his familiar surroundings and kindred, Abram embarked on a journey of faith, his life becoming a blueprint for all who would follow God’s leading . Faith demands action, as Abraham’s obedience to God’s call exemplifies unwavering trust in divine promises. Abram’s faithfulness manifested not only in his initial obedience but also in his consistent devotion to God throughout his sojourn. “And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him. And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD” (Genesis 12:6-8, KJV) . Sr. White notes, “‘And there builded he an altar unto the Lord, who appeared unto him.’ Still a wayfarer, he soon removed to a spot near Bethel, and again erected an altar, and called upon the name of the Lord. Abraham, ‘the friend of God,’ set us a worthy example. His was a life of prayer. Wherever he pitched his tent, close beside it was set up his altar, calling all within his encampment to the morning and the evening sacrifice. When his tent was removed, the altar remained. In following years, there were those among the roving Canaanites who received instruction from Abraham, and whenever one of these came to that altar, he knew who had been there before him; and when he had pitched his tent, he repaired the altar, and there worshipped the living God” (Patriarchs and Prophets, p. 128) . This truth resonates in “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went” (Hebrews 11:8, KJV). “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed” (Galatians 3:8, KJV). Sr. White explains, “Abraham’s unquestioning obedience is one of the most striking evidences of faith to be found in all the Bible” (Patriarchs and Prophets, p. 126, 1890). She further notes, “It was no light test that was thus brought upon Abraham, no small sacrifice that was required of him. There were strong ties to bind him to his country, his kindred, and his home. But he did not hesitate to obey the call” (Patriarchs and Prophets, p. 126, 1890). Abram’s life of prayer and altar building served as a silent yet powerful witness to the surrounding Canaanites . His consistent devotion, wherever he journeyed, illuminated the path to the living God for those who were willing to see, but how did God continue this redemptive work through another chosen leader?

MOSES’ DIVINE SUMMONS!

Centuries later, God chose another individual to carry on His work of redemption. “And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” (Exodus 3:7-11, KJV) . Moses, initially hesitant and questioning his own abilities , was called to lead the children of Israel out of the oppressive bondage of Egypt . Divine calling overcomes human inadequacy, as God’s selection of Moses illustrates His empowerment for monumental tasks. This deliverance was not merely a political or social liberation but a profound act of divine redemption, connected to the promise given to Abraham . “Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say” (Exodus 4:12, KJV). “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me” (Isaiah 6:8, KJV). Sr. White elucidates, “To the deliverer of His people He [God] said, ‘I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them’” (Patriarchs and Prophets, p. 252, 1890). She further notes, “Moses was to be the instrument for the deliverance of Israel, and God chose to train him for his great work in the school of humility” (Patriarchs and Prophets, p. 247, 1890). But what message of hope did Moses proclaim to the oppressed people?

REDEMPTION’S PROMISE!

The message Moses proclaimed to Israel was one of hope and divine intervention. “Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD” (Exodus 6:6-8, KJV) . This great work of deliverance was inextricably linked with the display of God’s power against the might of Egypt. Even in the face of Pharaoh’s stubborn resistance , God’s hand moved decisively. God’s covenants bind His people to Him, as His promises to redeem Israel reveal unbreakable fidelity. “For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth” (Deuteronomy 7:6, KJV). “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3, KJV). Sr. White explains, “The covenant that God made with His people at Sinai is to be our refuge and defense” (The Southern Work, p. 102, 1901). She further notes, “The Lord would have us at this time bring in the testimony written by those who are now dead, to increase our faith in God as our deliverer” (The Review and Herald, March 3, 1904). But how did this power manifest at the critical moment by the sea?

RED SEA’S MIGHTY SPLIT!

As the pursuing Egyptian army closed in at the Red Sea, Moses declared, “Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. The LORD shall fight for you, and ye shall hold your peace” (Exodus 14:13-14, KJV) . The parting of the Red Sea and the subsequent destruction of Pharaoh’s army demonstrated God’s unwavering commitment to His people and His power to deliver them from any oppression . God’s miracles affirm His sovereignty, as the Red Sea crossing showcases His ability to turn impossibility into triumph. “And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy” (Psalm 106:10, KJV). “By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned” (Hebrews 11:29, KJV). Sr. White elucidates, “The great lesson here taught is for all time. Often the Christian life is beset by dangers, and duty seems hard to perform. The imagination pictures impending ruin before and bondage or death behind. Yet the voice of God speaks clearly, ‘Go forward’” (Patriarchs and Prophets, p. 290, 1890). She further notes, “God in His providence brought the Hebrews into the mountain fastnesses before the sea, that He might manifest His power in their deliverance and signally humble the pride of their oppressors” (Patriarchs and Prophets, p. 283, 1890). But how did God address spiritual decline in later generations?

ELIJAH’S LONE STAND!

Centuries later, the nation of Israel again found itself in a state of deep spiritual decline. In the days of Elijah, under the reign of Ahab and the influence of Jezebel, Baal worship had become rampant . Elijah stood as a solitary voice against this tide of apostasy, lamenting, “I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away” (1 Kings 19:10, KJV) . Sr. White describes the condition of Israel, noting, “Alas, how had the glory of Israel departed! Never before had the chosen people of God fallen so low in apostasy. Of “the prophets of Baal” there were “four hundred and fifty,” besides four hundred “prophets of the groves.” 1 Kings 18:19. Nothing short of the miracle-working power of God could preserve the nation from utter destruction. Israel had voluntarily separated herself from Jehovah, yet the Lord in compassion still yearned after those who had been led into sin, and He was about to send to them one of the mightiest of His prophets, through whom many were to be led back to allegiance to the God of their fathers.’” (Prophets and Kings, p. 116) . Faithfulness persists amid widespread unfaithfulness, as Elijah’s stand against apostasy highlights God’s preservation of a remnant. “Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life” (Romans 11:3, KJV). “Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months” (James 5:17, KJV). Sr. White explains, “To Elijah, in his exile, God graciously sent words of good cheer. He had honored Elijah by confiding to him, as to no other living man, the secret of His purpose concerning the guilty city” (Prophets and Kings, p. 230, 1917). She further notes, “Elijah’s faithful soul was cheered. His zeal for Jehovah and his indignation against the prophets of Baal were such that he did not seek to avoid the threatened calamity” (Prophets and Kings, p. 156, 1917). But what challenge did Elijah issue to the divided people?

CARMEL’S FIERY CHOICE!

Elijah’s message was a direct challenge to the people’s divided loyalties. “And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word” (1 Kings 18:21, KJV) . Sr. White comments on their silence, stating, “What astonishing deception and fearful blindness had, like a dark cloud, covered Israel! This blindness and apostasy had not closed about them suddenly; it had come upon them gradually as they had not heeded the word of reproof and warning which the Lord had sent to them because of their pride and their sins. And now, in this fearful crisis, in the presence of the idolatrous priests and the apostate king, they remained neutral. If God abhors one sin above another, of which His people are guilty, it is doing nothing in case of an emergency. Indifference and neutrality in a religious crisis is regarded of God as a grievous crime and equal to the very worst type of hostility against God.” (Testimonies for the Church, Vol. 3, p. 280) . Decision for God demands exclusivity, as Elijah’s confrontation on Carmel underscores the impossibility of serving two masters. “And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD” (Joshua 24:15, KJV). “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matthew 6:24, KJV). Sr. White elucidates, “Upon Mount Carmel, in sight of king and people, Elijah had vindicated the honor of God” (Prophets and Kings, p. 167, 1917). She further notes, “The people on the mount prostrate themselves in awe before the unseen God. The flames descend, and the sacrifice upon the altar is consumed” (Prophets and Kings, p. 153, 1917). Elijah’s bold confrontation on Mount Carmel, culminating in the miraculous fire from heaven, was a powerful demonstration of God’s supremacy and a call for Israel to make a decisive choice, but what vision of future hope did the prophets offer?

TIDINGS OF GREAT JOY!

Looking forward to the final days, the prophet Isaiah speaks of those who labor for the salvation of souls. “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” (Isaiah 52:7, KJV) . In many of his prophecies, Isaiah speaks of a time of great tribulation and judgment, as seen in Isaiah chapter 24 . Yet, amidst these somber pronouncements, he also conveys a message of hope and restoration, particularly relevant to the last days. Messengers proclaim salvation, as Isaiah’s vision of those bearing good news emphasizes the joy of divine reign. “Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. … Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people” (Isaiah 56:1-8, KJV) . “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Romans 10:15, KJV). “Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off” (Nahum 1:15, KJV). Sr. White explains, “The messengers of the cross proclaim the gospel of good tidings” (The Review and Herald, April 29, 1884). She further notes, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; … that saith unto Zion, Thy God reigneth!” (Testimonies for the Church, vol. 6, p. 427, 1900). But what specific role does the Sabbath play in this restoration?

SABBATH’S GRAND RESTORE!

Isaiah 58:12-14 provides a specific message for this time. “And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.” (Isaiah 58:12-14, KJV) . Sr. White emphasizes the importance of this chapter, stating, “I cannot too strongly urge all our church members, all who are true missionaries, all who believe the third angel’s message, all who turn away their feet from the Sabbath, to consider the message of the fifty-eighth chapter of Isaiah. The work of beneficence enjoined in this chapter is the work that God requires His people to do at this time. It is a work of His own appointment. We are not left in doubt as to where the message applies, and the time of its marked fulfillment, for we read: “They that shall be of thee shall build the old waste places; thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.”God’s memorial, the seventh-day Sabbath, the sign of His work in creating the world, has been displaced by the man of sin. God’s people have a special work to do in repairing the breach that has been made in His law” (Testimonies, Vol. 6, p. 265) . Restoration centers on the Sabbath, as Isaiah’s call to repair the breach highlights its role in honoring God. “Remember the sabbath day, to keep it holy” (Exodus 20:8, KJV). “There remaineth therefore a rest to the people of God” (Hebrews 4:9, KJV). Sr. White elucidates, “The Sabbath question is to be the issue in the great final conflict in which all the world will act a part” (Testimonies for the Church, vol. 6, p. 352, 1900). She further notes, “Those who honor the Sabbath will be called repairers of the breach” (The Review and Herald, January 13, 1885). This call to repair the breach and restore the Sabbath to its rightful place is a central aspect of our mission, but how do these historical events mirror God’s profound affection for humanity?

LOVE DIVINE REVEALED!

God’s actions throughout these biblical narratives are a testament to His enduring love for humanity. His intervention at Babel, while seemingly a judgment, prevented a greater entrenchment in rebellion . The call of Abraham was an act of grace, initiating a plan to bless all families of the earth . The deliverance of Israel from Egypt was a powerful demonstration of His commitment to His covenant and His desire to free His people from oppression . Even in the face of Israel’s deep apostasy, God sent Elijah with a message of warning and an opportunity for repentance . And through Isaiah, He reveals a future of hope and restoration for all who embrace His righteousness and honor His Sabbath . Sr. White affirms this consistent theme of divine love: “Still a wayfarer, [Abraham] removed to a spot near Bethel… calling all within his encampment to the morning and evening sacrifice” (Patriarchs and Prophets, p. 128) . God’s love intervenes relentlessly, as seen in His historical acts of mercy and guidance. “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, KJV). “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). Sr. White explains, “The history of the children of Israel is written for our admonition and instruction upon whom the ends of the world are come” (Fundamentals of Christian Education, p. 397, 1923). She further notes, “The Lord Jesus will always have a chosen people to serve Him. When the Jewish people rejected Christ, the Prince of life, He took from them the kingdom of God and gave it unto the Gentiles” (Evangelism, p. 578, 1946). Every divine intervention, from the promise to Abraham to the prophecies of Isaiah, was an invitation back to a loving God, but what response does this love evoke in us?

Recognizing God’s unwavering love and His active involvement in human history calls for a response of deep devotion and obedience. Like Abraham, we are called to build altars, both literal and metaphorical, wherever we dwell, signifying our commitment to worship and serve Him . We must heed the lessons from the Exodus, trusting in His power to deliver us from the bondage of sin and following His leading even when the path ahead seems uncertain . In the spirit of Elijah, we must stand firm for truth, even when facing opposition or feeling isolated in a world that often embraces falsehood . And like those called in Isaiah’s prophecies, we have a specific responsibility to honor God’s memorial, the seventh-day Sabbath, recognizing its significance as a sign of His creation and redemption . Sr. White warns, “God’s memorial, the seventh-day Sabbath… has been displaced… God’s people have a special work to do in repairing the breach…” (Testimonies, Vol. 6, p. 265) . Obedience reflects gratitude, as our duty to God demands wholehearted service and adherence to His commands. “And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul” (Deuteronomy 10:12, KJV). “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8, KJV). Sr. White elucidates, “Obedience to God is the first duty of all created beings” (Testimonies for the Church, vol. 4, p. 312, 1881). She further notes, “True obedience comes from the heart. It was heart work with Christ. And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses” (The Desire of Ages, p. 668, 1898). Our responsibility is to worship, obey, and proclaim His truth with clarity and courage, allowing His love to be the guiding principle in our lives, but how should this love extend to those around us?

The love that God has demonstrated throughout history should also be reflected in our interactions with our fellow human beings. Just as Abraham’s life was a witness to the Canaanites, our lives should be a living testimony to those around us . We cannot remain neutral in the face of spiritual darkness or human suffering, echoing Elijah’s confrontational yet compassionate spirit . Like the messengers in Isaiah’s vision, we are called to bring good tidings, publishing peace and proclaiming salvation to a world in need . Sr. White declares, “The work of beneficence… is a work of His own appointment” (Testimonies, Vol. 6, p. 265) . Love compels action, as our responsibility to neighbors manifests in selfless service and compassion. “And the second is like unto it, Thou shalt love thy neighbour as thyself” (Matthew 22:39, KJV). “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another” (Galatians 5:13, KJV). Sr. White explains, “We are to love our neighbor as ourselves, and God as supremely” (Testimonies for the Church, vol. 5, p. 311, 1889). She further notes, “The law of God requires that man shall love God supremely, and his neighbor as himself. When through the grace of our Lord Jesus Christ, this is perfectly done, we shall be complete in Christ” (Testimonies for the Church, vol. 3, p. 396, 1875). Our responsibility extends beyond mere words; it calls us to active engagement in acts of love and service, reflecting Christ’s own ministry of compassion and restoration to a broken world, but how do we stand as modern sentinels in this legacy?

WATCHMEN ARISE NOW!

From the ambitious yet ultimately scattered builders of Babel to the faithful missionary journey of Abraham, from the miraculous deliverance led by Moses to the courageous stand of Elijah, and to the hopeful visions of Isaiah, the narrative of God’s interaction with humanity reveals a consistent pattern of calling, choosing, witnessing, delivering, confronting, and restoring. We stand in this unbroken line of messengers. The call to faithfulness remains timeless and urgent. The altars of our devotion must rise, and the watchmen must lift their voices with clarity and conviction, proclaiming the everlasting gospel and calling all to embrace the enduring truths of God’s Word in preparation for the return of our Lord and Saviour.

Faithful is he that calleth you, who also will do it. (1 Thessalonians 5:24, KJV)

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