“And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” (Genesis 1:26, KJV).

ABSTRACT

This article delves into the divine council at creation, revealing humanity’s formation in God’s image through physical resemblance and moral character, the partnership principle in creation and salvation illustrated in nature and culminating in the incarnation, the defacing of that image by sin in the great controversy, and the redemptive process of restoring it via sanctification, including the progressive ladder of virtues, urging the community to embrace this high calling for eternal destiny.

CREATION SCENE UNVEILED

Imagine the scene. The first six days are nearly done. Light has been separated from darkness, waters from the firmament, land from the sea. The earth, once a formless void, now bursts with life. The air is pure and healthful, the monotony of the scenery broken by hills and mountains, not high and ragged as they are now, but regular and beautiful in shape (The Spirit of Prophecy, Vol. 1, p. 24). Graceful shrubs and delicate flowers greet the eye at every turn. The heights are crowned with trees more majestic than any that exist today. The entire landscape outvies in beauty the most decorated grounds of the proudest palace. In this noble palace, angels have beheld and rejoiced at the wonderful and beautiful works of God. Scripture reveals that God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day (Genesis 1:31, KJV). God declares how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches (Psalm 104:24, KJV). A prophetic voice once wrote that it was a wonderful thing for God to create man, to make mind. The glory of God is to be revealed in the creation of man in God’s image and in his redemption (SDA Bible Commentary 6:1078, 1957). In Education we read that created to be the image and glory of God, Adam and Eve had received endowments not unworthy of their high destiny (Education, p. 20, 1903). This vivid depiction sets the stage for the crowning act of creation. But what intimate divine interaction precedes the formation of humanity?

COUNCIL OF CREATION

Everything is ready for the final, crowning act. The stage is set for the one for whom this beautiful earth has been fitted up. And at this pivotal moment, a council is held. This is not a silent, solitary act of will. It is a conversation, an intimate deliberation between two divine persons. A voice speaks, not into the void, but to another. The inspired record, illuminated by the Spirit of Prophecy, pulls back the veil on this sacred moment. Ellen G. White wrote, “After the earth was created, and the beasts upon it, the Father and Son carried out their purpose, which was designed before the fall of Satan, to make man in their own image. They had wrought together in the creation of the earth and every living thing upon it. And now God says to His Son, ‘Let us make man in our image’” (The Story of Redemption, pp. 20, 21). God brings forth the worlds from nothing; and layeth the foundation of the earth, and formeth the spirit of man within him (Zechariah 12:1, KJV). God created man in his own image, in the image of God created he him; male and female created he them (Genesis 1:27, KJV). Through inspired counsel we are told that God created man a superior being; he alone is formed in the image of God, and is capable of partaking of the divine nature, of cooperating with his Creator and executing His plans (The Review and Herald, April 21, 1885). A passage from Patriarchs and Prophets reminds us that the work of creation can never be explained by science. What science can explain the mystery of life? The theory that God did not create matter when He brought the world into existence is without foundation. In the formation of our world, God was not indebted to pre-existing matter. On the contrary, all things, material or spiritual, stood up before the Lord Jehovah at His voice and were created for His own purpose. The heavens and all the host of them, the earth and all things therein, are not only the work of His hand; they came into existence by the breath of His mouth (Patriarchs and Prophets, p. 113, 1890). This sacred council underscores the relational essence of divinity. But what profound implications does this dialogue hold for our understanding of existence?

FOUNDATION OF FAITH

This single sentence, this divine dialogue, is the foundation upon which our understanding of God, humanity, and the entire plan of salvation is built. It immediately confronts us with profound questions that demand our attention. Who is the “us”? What does it truly mean to be made in “our image”? And what does this initial divine partnership, established before humanity even drew its first breath, reveal about our own lives, our work, and our ultimate destiny? Scripture reveals that by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him (Colossians 1:16, KJV). God formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the Lord; and there is none else (Isaiah 45:18, KJV). Sr. White noted that the Lord Jesus Christ is the author of our being, and He is also the author of our redemption, and everyone who will enter the kingdom of God will develop a character that is the counterpart of the character of God (SDA Bible Commentary 6:1105, 1957). In The Great Controversy we read that in the beginning, man was created in the likeness of God, not only in character, but in form and feature (The Great Controversy, p. 644, 1911). This foundational truth invites deeper exploration. But how did early interpreters navigate the theological depths of this verse?

THEOLOGICAL LANDSCAPE

To grasp the weight of this moment, we must understand the theological landscape in which our pioneers first studied this verse. For them, steeped in a biblical understanding that emphasized the distinct personhood of the Father and the Son, this was no mere figure of speech. While other theological traditions might interpret the plural “us” as a “plural of majesty” or a conversation within a single, undifferentiated being, and Jewish commentators suggested God was speaking to the angels, the Spirit of Prophecy provided a clear and direct exegesis. The council was between the Father and the Son. This was not simply an interpretive choice; it was a foundational statement about the very nature of the Godhead. The creation of humanity, the apex of God’s work, was conceived not by a solitary decree but through a shared purpose and a loving dialogue. This establishes relationship and communion as being at the very heart of God’s character. It is the divine archetype for every partnership that would follow, from the union of Adam and Eve to the divine-human co-partnership in the work of redemption. Scripture reveals that in the beginning was the Word, and the Word was with God, and the Word was God (John 1:1, KJV). The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made (John 1:2-3, KJV). A thematic attribution highlights that the Lord had made the Israelites the depositaries of sacred truth, to be given to the world (The Desire of Ages, p. 27, 1898). The inspired pen declares that God is a being, and man was made in His image. After God created man in His image, the form was perfect (Manuscript 117, 1898). This relational foundation shapes our view of divinity. But what specific elements comprise the divine blueprint for humanity?

BLUEPRINT BREAKDOWN: DECONSTRUCTING DESIGN DUO!

The divine blueprint for humanity is articulated with two specific Hebrew words: “Let us make man in our image (tselem), after our likeness (demut)” (Genesis 1:26, KJV). To the casual reader, these words might seem like simple synonyms, a poetic repetition common in Hebrew literature. But a deeper examination, guided by their use throughout Scripture, reveals a rich and precise meaning. These are not redundant terms; they are two distinct but complementary specifications for the masterpiece of creation. Bible verses also confirm this by stating that God created them male and female, and blessed them, and called their name Adam, in the day when they were created (Genesis 5:2, KJV). God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (Genesis 2:7, KJV). Sr. White emphasized that man came from the hand of God perfect in every faculty of mind and body; in perfect soundness, therefore in perfect health (Good Health, March 1883). A prophetic voice once wrote that God created man a superior being; he alone is formed in the image of God, and is capable of partaking of the divine nature, of cooperating with his Creator and executing His plans (The Review and Herald, April 21, 1885). This distinction sets the stage for understanding humanity’s dual nature. But what does the term “tselem” specifically convey?

The first word, tselem, translated as “image,” consistently points toward the concrete and the visible. Throughout the Old Testament, it is used to describe physical representations. When the Philistines were afflicted with tumors, they made “golden images (tselem) of your tumors” (1 Samuel 6:5, KJV). The word denotes a form, a figure, a shape that can be perceived. It speaks to the external reality of a thing. Scripture reveals that for in the image of God made he man (Genesis 9:6, KJV). Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture (Psalm 100:3, KJV). In The Great Controversy we read that in the beginning, man was created in the likeness of God, not only in character, but in form and feature (The Great Controversy, p. 644, 1911). Through inspired counsel we are told that God is a being, and man was made in His image. After God created man in His image, the form was perfect (Manuscript 117, 1898). This visible aspect defines one part of the image. But how does “demut” complement this?

The second word, demut, translated as “likeness,” carries a different nuance. It leans toward the abstract, the qualitative, the inner nature. It means a copy, a resemblance, or a similarity. In Ezekiel’s vision, he sees a being with the “likeness (demut) as the appearance of a man” (Ezekiel 1:26, KJV). It is not just about the shape, but the quality of that shape, the essence it represents. It speaks to the character and abstract qualities of a being. Scripture reveals that I will praise thee, for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well (Psalm 139:14, KJV). And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth (Genesis 5:3, KJV). A passage from Education reminds us that when Adam came from the Creator’s hand, he bore, in his physical, mental, and spiritual nature, a likeness to his Maker (Education, p. 15, 1903). The inspired pen declares that God created humankind in His image (Education, p. 15, 1903). This abstract dimension completes the blueprint. But how do these terms unite in Genesis?

When the Creator brings these two words together in Genesis 1:26, He is giving a complete and holistic specification. Humanity was to be a full representation of the Godhead, a reflection that was both tangible and intangible, physical and spiritual. It was a blueprint for a being who would bear God’s image not just in one aspect of existence, but in the totality of its being. “Man was to bear God’s image, both in outward resemblance and in character” (Patriarchs and Prophets, p. 45). This comprehensive design is the key to understanding our original nature and the depth of our restoration. Scripture reveals that so God created man in his own image, in the image of God created he him; male and female created he them (Genesis 1:27, KJV). And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth (Genesis 1:28, KJV). Sr. White noted that man was to bear God’s image, both in outward resemblance and in character. Christ alone is the express image of the Father; but man was formed in the likeness of God (Patriarchs and Prophets, p. 45, 1890). A thematic attribution highlights that his nature was in harmony with the will of God. His mind was capable of comprehending divine things. His affections were pure; his appetites and passions were under the control of reason. He was holy and happy in bearing the image of God, and in perfect obedience to His will (Patriarchs and Prophets, p. 45, 1890). This holistic view illuminates our purpose. But why was the concept of outward resemblance considered radical?

OUTWARD RESEMBLANCE REVEALED!

The idea that humanity bears God’s “outward resemblance” was, and in many circles still is, a radical concept. In the nineteenth century, the theological world was heavily influenced by Greek dualism, which imagined God as a formless, timeless, ethereal being—an abstract principle rather than a person. The notion that the infinite God could have a physical form was considered primitive, almost blasphemous. Yet, this is precisely what the Spirit of Prophecy affirmed, and what our pioneers courageously taught. Scripture reveals that God created man in his own image, in the image of God created he him; male and female created he them (Genesis 1:27, KJV). God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (Genesis 2:7, KJV). Through inspired counsel we are told that if Adam, at his creation, had not been endowed with twenty times as much vital force as men now have, the race, with their present habits of living in violation of natural law, would have become extinct (Testimonies for the Church 3:138, 139, 1872). A passage from Patriarchs and Prophets reminds us that Adam’s height was much greater than that of men who now inhabit the earth. For a time the fear of God rested upon the people, and under the rule of righteousness they were healthy and happy; but these first inhabitants were of great size and strength, and rejoiced in the abundance of all things which contributed to their physical and mental vigor (Patriarchs and Prophets, p. 336, 1890). This teaching challenges traditional views. But how does it connect to the personality of God?

This teaching was not an isolated interpretation of Genesis 1:26; it was a cornerstone of the early Adventist understanding of the “Personality of God.” Our pioneers rejected the foggy, immaterial god of popular theology and presented the biblical truth of a personal, tangible God. They pointed to scriptures where God revealed His form, as when He told Moses, “thou shalt see my back parts: but my face shall not be seen” (Exodus 33:23, KJV). To deny God’s form, they argued, was to charge God with deception. This understanding was powerfully confirmed in a vision to Ellen White, where she asked Jesus directly about this matter. “I have often seen the lovely Jesus, that He is a person. I asked Him if His Father was a person and had a form like Himself. Said Jesus, ‘I am in the express image of My Father’s person’” (Early Writings, p. 77). Scripture reveals that God created them male and female, and blessed them, and called their name Adam, in the day when they were created (Genesis 5:2, KJV). God said, Let us make man in our image, after our likeness (Genesis 1:26, KJV). Sr. White noted that in the beginning, man was created in the likeness of God, not only in character, but in form and feature (The Great Controversy, p. 644, 1911). The inspired pen declares that God is a being, and man was made in His image. After God created man in His image, the form was perfect (Manuscript 117, 1898). This confirmation strengthens the teaching. But what biblical commentary supports this principle?

The Bible itself provides a perfect commentary on this principle. Just a few chapters after describing man’s creation in God’s image, the text states, “And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth” (Genesis 5:3, KJV). The parallel is unmistakable. Just as Seth was the physical and personal image of his father, Adam, so Adam was created in the physical and personal image of his Father, God. As Adam came forth from the hand of his Creator, he was of noble height, and of beautiful symmetry, more than twice as tall as men now living, with features perfect and beautiful (The Spirit of Prophecy, Vol. 1, p. 25). This was not a mere moral reflection; it was a tangible, physical representation. Bible verses also confirm this by stating that know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture (Psalm 100:3, KJV). For in the image of God made he man (Genesis 9:6, KJV). A thematic attribution highlights that man came from the hand of God perfect in every faculty of mind and body; in perfect soundness, therefore in perfect health (Good Health, March 1883). In Education we read that when Adam came from the Creator’s hand, he bore, in his physical, mental, and spiritual nature, a likeness to his Maker (Education, p. 15, 1903). This parallel affirms the physical image. But why is this view crucial to doctrine?

This holistic view of the Imago Dei is not a minor theological point; it is a load-bearing wall in the structure of Adventist doctrine. By insisting that the image of God includes the physical body, our theology inherently rejects the dualistic philosophy that separates the body from the soul. This has profound implications. If the body is part of God’s image, it is not a temporary prison for an immortal soul, but an integral part of our being. This theological foundation logically leads to the Adventist understanding of human nature as an “indivisible unity of body, mind, and spirit”. Consequently, it provides the biblical rationale for our belief in the unconscious state of the dead, often called “soul sleep”. If there is no separate, conscious soul that can exist apart from the body, then death is truly a sleep until the resurrection. This consistent theological thread, running from creation to the state of the dead, gives profound dignity to the physical body and provides the unshakable scriptural basis for our health message. It demonstrates that our distinctive doctrines are not isolated pillars but are part of a single, beautifully integrated temple of truth, with its foundation laid in the first chapter of Genesis. Scripture reveals that for in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring (Acts 17:28, KJV). And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ (1 Thessalonians 5:23, KJV). Sr. White noted that the work of restoration must begin with the human agent. He must come under divine control (The Review and Herald, January 5, 1897). A prophetic voice once wrote that the body is the only medium through which the mind and the soul are developed for the upbuilding of character. Hence it is that the adversary of souls directs his temptations to the enfeebling and degrading of the physical powers (The Ministry of Healing, p. 130, 1905). This integration elevates the body. But what animates this physical form?

MORAL BLUEPRINT MASTERED!

While the physical form, the tselem, was a vital part of the divine blueprint, it was the moral likeness, the demut, that was to be the animating principle of humanity’s existence. Adam was created to be like God “in righteousness and holiness” (The Review and Herald, February 24, 1874). His nature was in perfect harmony with the will of God. His mind was capable of comprehending divine things, his affections were pure, and his passions were under the control of reason. He was, in his unfallen state, a perfect reflection of the character of his Creator. Scripture reveals that God is love; and he that dwelleth in love dwelleth in God, and God in him (1 John 4:16, KJV). For ye are dead, and your life is hid with Christ in God (Colossians 3:3, KJV). The inspired pen declares that though the moral image of God was almost obliterated by the sin of Adam, through the merits and power of Jesus it may be renewed. Man may stand with the moral image of God in his character; for Jesus will give it to him (SDA Bible Commentary 6:1078, 1957). A passage from Patriarchs and Prophets reminds us that his nature was in harmony with the will of God. His mind was capable of comprehending divine things. His affections were pure; his appetites and passions were under the control of reason (Patriarchs and Prophets, p. 45, 1890). This moral perfection defines our original state. But how does it differ from God’s attributes?

It is critical to distinguish this moral likeness from the incommunicable attributes of God. Our pioneers, like Uriah Smith and James White, were quick to refute the flawed logic that being made in God’s moral image meant humanity was also immortal, omnipotent, or omniscient. Such an argument, they pointed out, proves far too much and becomes an absurdity. Man was not created to be God, but to reflect God. The image was not one of infinite capacity, but of moral quality. Scripture reveals that thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created (Revelation 4:11, KJV). I will praise thee, for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well (Psalm 139:14, KJV). Sr. White noted that sin has marred and well-nigh obliterated the image of God in man. It was to restore this that the plan of salvation was devised and a life of probation was granted to man (Education, p. 15, 1903). Through inspired counsel we are told that the Lord Jesus Christ is the author of our being, and He is also the author of our redemption, and everyone who will enter the kingdom of God will develop a character that is the counterpart of the character of God (SDA Bible Commentary 6:1105, 1957). This distinction clarifies the image. But what is the essence of this moral quality?

What is this moral quality? It is the very essence of God’s nature: love. “God is love” (1 John 4:8, KJV), and in all His works, His character is revealed. Humanity was created to be the ultimate expression of that love on earth—to live in loving communion with God, in loving harmony with each other, and in loving stewardship over creation. This moral blueprint was the software designed to run on the hardware of the physical form. It was the capacity for righteousness, holiness, and above all, unselfish love, that made humanity truly in the likeness of God. This was the perfection with which Adam and Eve were endowed, a perfection not of status, but of relationship and character. Bible verses also confirm this by stating that beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God (1 John 4:7, KJV). Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world (1 John 4:17, KJV). A thematic attribution highlights that by the transforming agency of His grace, the image of God is reproduced in the disciple; he becomes a new creature (The Desire of Ages, p. 391, 1898). The inspired pen declares that the Lord, by close and pointed truths for these last days, is cleaving out a people from the world and purifying them unto Himself. Pride and unhealthful fashions, the love of display, the love of approbation—all must be left with the world if we would be renewed in knowledge after the image of Him who created us (Testimonies for the Church 3:52, 1872). This love-centric design defines our purpose. But what principle does the divine declaration inaugurate?

CO-PARTNERSHIP PRINCIPLE: ARCHETYPE ALLIANCE!

The divine declaration, “Let us make man,” was more than a statement of intent; it was the inauguration of a principle that would define God’s relationship with His creation. The very act of forming humanity was a “joint operation,” a collaborative effort between the Father and the Son. This divine co-working did not end with the act of creation itself; it was immediately extended to the newly formed human pair. Scripture reveals that for we are labourers together with God: ye are God’s husbandry, ye are God’s building (1 Corinthians 3:9, KJV). God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth (Genesis 1:28, KJV). Sr. White noted that with the Father at the helm, and the Son and the Holy Spirit seconding His plans, He would carry out His will (Manuscript Releases 1:29, 1990). A prophetic voice once wrote that the Father and the Son carried out their purpose, which was designed before the fall of Satan, to make man in their own image (The Story of Redemption, p. 20, 1947). This extension establishes partnership. But how does the mandate reflect this?

The mandate given to them was also framed in partnership: “let them have dominion” (Genesis 1:26, KJV). Adam and Eve were not created to be passive inhabitants of a finished world. They were appointed as God’s vice-regents, His representatives tasked with the active stewardship of the earth. They were invited to co-work with God in caring for and managing His creation. This original commission reveals a profound truth: humanity was designed for partnership. Our purpose from the very beginning was to be “laborers together with God” (1 Corinthians 3:9, KJV). This principle, established in the sinless perfection of Eden, becomes the foundational model for understanding the even more critical partnership required for our restoration from sin. Bible verses also confirm this by stating that for we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Ephesians 2:10, KJV). And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it (Genesis 1:28, KJV). Through inspired counsel we are told that the work of salvation is a work of co-partnership, a joint operation (Manuscript 16a, 1899). In In Heavenly Places we read that God works and man works (In Heavenly Places, p. 157, 1967). This model guides restoration. But how does sin affect this partnership?

SALVATION SYNERGY!

When sin shattered the original partnership, it did not abolish the principle; it made it infinitely more crucial. The restoration of humanity, like its creation, is not a unilateral act. It is a divine-human partnership. This is one of the most vital and practical truths entrusted to us. Ellen G. White states it with unmistakable clarity: “The work of salvation is a work of co-partnership, a joint operation” (Manuscript 16a, 1899). Scripture reveals that for by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast (Ephesians 2:8-9, KJV). Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ (Philippians 1:6, KJV). Sr. White noted that divinity needed humanity; for it required both the divine and the human to bring salvation to the world (The Desire of Ages, p. 296, 1898). A thematic attribution highlights that God works in cooperation with Christ and holy angels, to impress human minds (Evangelism, p. 489, 1946). This truth contrasts with other systems. But what does it stand against?

This truth stands in stark contrast to theological systems, like Calvinism, that teach a doctrine of “irresistible grace,” where the human will is seen as entirely passive, unable to either accept or reject God’s saving action. The biblical model, confirmed by the Spirit of Prophecy, is one of synergy and cooperation. There are distinct, though unequal, roles for both God and humanity. As the inspired pen declares, “God works and man works” (In Heavenly Places, p. 157). Bible verses also confirm this by stating that 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, KJV). But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me (1 Corinthians 15:10, KJV). A passage from In Heavenly Places reminds us that the work of salvation is a work of co-partnership, a joint operation (In Heavenly Places, p. 157, 1967). The inspired pen declares that God has given man land to be cultivated. But in order that the harvest may be reaped, there must be harmonious action between divine and human agencies (In Heavenly Places, p. 157, 1967). This model defines roles. But what is God’s part in this operation?

What is God’s part in this joint operation? It is everything that we cannot do for ourselves. He initiates the process. He provides the means. Christ provides the infinite mercy and grace that make salvation possible. He fulfills the legal terms upon which salvation rests by His atoning sacrifice. And through the Holy Spirit, He works within us “both to will and to do of his good pleasure” (Philippians 2:13, KJV). He imparts the divine power that alone can bring about genuine transformation. Scripture reveals that 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 noted that the Holy Spirit, which proceeds from the only-begotten Son of God, binds the human agent, body, soul, and spirit, to the perfect, divine-human nature of Christ (The Review and Herald, April 5, 1906). A prophetic voice once wrote that our sanctification is the work of the Father, the Son, and the Holy Spirit. It is the fulfilment of the covenant that God has made with those who bind themselves up with Him, to stand with Him, with His Son, and with His Spirit in holy fellowship (The Review and Herald, June 22, 1897). This divine initiative calls for response. But what is our part in this partnership?

What, then, is our part? It is to respond to His initiative. “We must act our part by accepting the blessing in faith” (In Heavenly Places, p. 157). Our will, the governing power of our nature, must be surrendered to Him. “Resistance of temptation must come from man, who must draw his power from God” (In Heavenly Places, p. 157). In this divine economy, humanity is not a passive recipient but an active participant. We are called to lay hold of the divine power that is offered to us (The Desire of Ages, p. 297). This is the essence of the co-partnership: God provides the power, but we must choose to connect with it. Scripture reveals that 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, KJV). For we are labourers together with God: ye are God’s husbandry, ye are God’s building (1 Corinthians 3:9, KJV). Through inspired counsel we are told that human effort avails nothing without divine power; and without human endeavor, divine effort is with many of no avail (The Desire of Ages, p. 297, 1898). A passage from The Youth’s Instructor reminds us that in Him God and man became one, and it is in this fact that we find the hope of our fallen race (The Youth’s Instructor, Nov. 21, 1895). This active role reframes responsibility. But how does it transform our view of duty?

This understanding of salvation fundamentally reframes the nature of human responsibility. In many religious frameworks, responsibility is presented as a heavy, legalistic burden—a set of duties one must perform to earn God’s favor. But when viewed through the lens of a partnership that originates in the loving council of the Godhead, the concept is transformed. Our responsibility is not the grueling toil of a slave trying to appease a distant master; it is the dignified role of a junior partner invited into the family business. God, in His infinite love, chose to make us partners. He could have created us as automatons, programmed for obedience. Instead, He created beings in His image, endowed with the power of choice, capable of co-working with Him. Therefore, our active participation in salvation—our choosing, our believing, our striving—is not a burdensome requirement but a restoration to our original, dignified purpose. It is the profound honor of being entrusted to participate in the most important work in the universe. This perspective should animate our work, shifting the motivation from mere duty to privileged participation, making our ministry an act of restoring that same divine dignity and purpose in others. Bible verses also confirm this by stating that but by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me (1 Corinthians 15:10, KJV). For it is God which worketh in you both to will and to do of his good pleasure (Philippians 2:13, KJV). Sr. White noted that our sanctification is the work of the Father, the Son, and the Holy Spirit. It is the fulfilment of the covenant that God has made with those who bind themselves up with Him, to stand with Him, with His Son, and with His Spirit in holy fellowship (The Review and Herald, June 22, 1897). A thematic attribution highlights that with the Father at the helm, and the Son and the Holy Spirit seconding His plans, He would carry out His will (Manuscript Releases 1:29, 1990). This honored role inspires action. But how does nature illustrate this principle?

NATURE’S ANALOGY!

To make this spiritual principle clear, God has embedded it in the very fabric of the natural world. We need only look to the fields to see a tangible illustration of the divine-human partnership. Ellen G. White draws this powerful analogy: “God has given man land to be cultivated. But in order that the harvest may be reaped, there must be harmonious action between divine and human agencies. The plow and other implements of labor must be used at the right time. The seed must be sown in its season. Man is not to fail of doing his part” (In Heavenly Places, p. 157). Scripture reveals that for as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations (Isaiah 61:11, KJV). While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease (Genesis 8:22, KJV). Sr. White noted that the human agent must plow the field, sow the seed, and tend the crop. The final yield is proportionate to the energy he has expended (In Heavenly Places, p. 157, 1967). A prophetic voice once wrote that God provides the miraculous elements that are beyond human control: the life-giving properties of the soil, the warmth of the sun, the refreshment of the rain (In Heavenly Places, p. 157, 1967). This illustration clarifies the partnership. But how does it display co-working?

In this simple, everyday process, we see the co-working of God and humanity in perfect display. God provides the miraculous elements that are beyond human control: the life-giving properties of the soil, the warmth of the sun, the refreshment of the rain. No farmer can make a seed sprout or command the clouds to give water. These are the divine contributions. Yet, if the farmer does nothing, there will be no harvest. The human agent must plow the field, sow the seed, and tend the crop. The final yield is “proportionate to the energy he has expended” (In Heavenly Places, p. 157). Bible verses also confirm this by stating that I have planted, Apollos watered; but God gave the increase (1 Corinthians 3:6, KJV). So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase (1 Corinthians 3:7, KJV). Through inspired counsel we are told that God has given man land to be cultivated. But in order that the harvest may be reaped, there must be harmonious action between divine and human agencies (In Heavenly Places, p. 157, 1967). In The Desire of Ages we read that divinity needed humanity; for it required both the divine and the human to bring salvation to the world (The Desire of Ages, p. 296, 1898). This display highlights balance. But how does it remind us of spiritual reality?

This visible lesson from nature serves as a constant reminder of the spiritual reality. Just as a bountiful harvest is the result of a farmer working in harmony with the laws and provisions of God in nature, so a sanctified character is the result of the community working in harmony with the grace and power of God in the spiritual realm. The principles are identical. God provides the grace, the power, the life; we provide the willing cooperation, the diligent effort, the surrendered will. Scripture reveals that for it is God which worketh in you both to will and to do of his good pleasure (Philippians 2:13, KJV). Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ (Philippians 1:6, KJV). Sr. White noted that human effort avails nothing without divine power; and without human endeavor, divine effort is with many of no avail (The Desire of Ages, p. 297, 1898). A thematic attribution highlights that the Holy Spirit, which proceeds from the only-begotten Son of God, binds the human agent, body, soul, and spirit, to the perfect, divine-human nature of Christ (The Review and Herald, April 5, 1906). This reminder reinforces the partnership. But where does it find its ultimate expression?

INCARNATION UNION!

The principle of divine-human partnership finds its most sublime and perfect expression in the person of Jesus Christ. The incarnation is the ultimate “joint operation.” In a statement of profound theological depth, we are told, “Divinity needed humanity; for it required both the divine and the human to bring salvation to the world. Divinity needed humanity, that humanity might afford a channel of communication between God and mankind” (The Desire of Ages, p. 297). Scripture reveals that for in him dwelleth all the fulness of the Godhead bodily (Colossians 2:9, KJV). And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth (John 1:14, KJV). The inspired pen declares that the Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven (Selected Messages, book 1, p. 246, 1958). A passage from The Signs of the Times reminds us that looking upon Christ in humanity, we look upon God, and see in Him the brightness of His glory, the express image of His person (The Signs of the Times, July 30, 1896). This expression bridges the gulf. But how were the natures blended?

In Christ, the two natures were mysteriously blended. He was fully God, possessing all the attributes of divinity, yet He was also fully man, experiencing temptation, weariness, and sorrow. This perfect union of the divine and the human in one person was the only means by which the gulf created by sin could be bridged. As God, He could make an infinite atonement; as man, He could be our substitute and example. “In Him God and man became one, and it is in this fact that we find the hope of our fallen race” (The Youth’s Instructor, Nov. 21, 1895). Christ Himself is the living embodiment of the co-partnership principle. He is the divine pattern, showing that when the human unites with the divine, the result is victory, restoration, and eternal life. Bible verses also confirm this by stating that forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil (Hebrews 2:14, KJV). Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men (Philippians 2:6-7, KJV). Sr. White noted that divinity and humanity were mysteriously combined, and man and God became one. It is in this union that we find the hope of our fallen race (The Signs of the Times, July 30, 1896). Through inspired counsel we are told that in contemplating the incarnation of Christ in humanity, we stand baffled before an unfathomable mystery, that the human mind cannot comprehend (The Youth’s Instructor, October 13, 1898). This embodiment promises hope. But how does the great controversy frame humanity’s story?

BLUEPRINT DEFACED, RESTORED: MARRED IMAGE MYSTERY!

The story of humanity cannot be understood apart from the cosmic conflict that began in heaven. The Great Controversy between Christ and Satan provides the essential backdrop for all of human history. From the moment humanity was created, Satan’s primary objective was to deface the divine blueprint. His goal was to “obliterate the image of God in man, and to imprint upon him his own image” (Lift Him Up, p. 48). Scripture reveals that be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour (1 Peter 5:8, KJV). For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (Ephesians 6:12, KJV). The inspired pen declares that sin has marred and well-nigh obliterated the image of God in man (Education, p. 15, 1903). A thematic attribution highlights that Satan planted these seeds when he tempted Adam to eat of the tree of knowledge which meant disobedience to God (Manuscript Releases, vol. 8, p. 346, 1990). This objective marks the conflict. But how did the fall assault the image?

The Fall in Eden was a direct and devastating assault on the Imago Dei. It marred both aspects of the divine image. The physical form, the tselem, was corrupted. Humanity became subject to disease, decay, a shortened lifespan, and death. The moral character, the demut, suffered an even greater blow. The pure affections were twisted into selfish passions. Harmony with God’s will was replaced by a nature inclined toward evil. Pride, selfishness, and enmity toward God became the tragic inheritance of the fallen race. Man, designed to be a perfect reflection of God’s love, became a distorted caricature, bearing the marks of his new master. Bible verses also confirm this by stating that wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned (Romans 5:12, KJV). For all have sinned, and come short of the glory of God (Romans 3:23, KJV). Sr. White noted that the fall and its effects have perverted these gifts. Sin has marred and well-nigh obliterated the image of God in man (Education, p. 15, 1903). A passage from Patriarchs and Prophets reminds us that though the moral image of God was almost obliterated by the sin of Adam, through the merits and power of Jesus it may be renewed (Patriarchs and Prophets, p. 595, 1890). This devastation calls for restoration. But what project was in place for this?

REDEMPTION RESTORATION!

Yet, God was not taken by surprise. The possibility of sin was foreseen, and a divine restoration project was already in place. The plan of salvation was not an afterthought; it was “laid before the creation of the earth” (Patriarchs and Prophets, p. 63). Christ is “the Lamb slain from the foundation of the world” (Revelation 13:8, KJV). Scripture reveals that but with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you (1 Peter 1:19-20, KJV). According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love (Ephesians 1:4, KJV). Through inspired counsel we are told that instead of destroying the world, God sent His Son to save it (The Signs of the Times, April 3, 1901). The inspired pen declares that to restore in man the image of his Maker, to bring him back to the perfection in which he was created, to promote the development of body, mind, and soul, that the divine purpose in his creation might be realized—this was to be the great work of redemption (Education, p. 15, 1903). This project offers hope. But what is its ultimate purpose?

The ultimate purpose of this divine plan is not merely to grant legal pardon for past sins. Its grand objective is far more comprehensive: it is to fully restore the defaced image of God in humanity. The goal is to “restore in us His moral image” (In Heavenly Places, p. 157) and to “restore in penitent mortals the image of their Maker”. Jesus came to this world on a recovery mission, to “regain possession of the one pearl of great price”—the human soul that was lost, the divine image that was marred. This restoration is the very heart of the gospel message. Bible verses also confirm this by stating that for whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren (Romans 8:29, KJV). And have put on the new man, which is renewed in knowledge after the image of him that created him (Colossians 3:10, KJV). Sr. White noted that though the moral image of God was almost obliterated by the sin of Adam, through the merits and power of Jesus it may be renewed. Man may stand with the moral image of God in his character; for Jesus will give it to him (SDA Bible Commentary 6:1078, 1957). A thematic attribution highlights that the Lord Jesus Christ is the author of our being, and He is also the author of our redemption, and everyone who will enter the kingdom of God will develop a character that is the counterpart of the character of God (SDA Bible Commentary 6:1105, 1957). This heart centers the gospel. But what process achieves this restoration?

SANCTIFICATION STRATEGY!

Sanctification is the term we use for the practical, day-by-day process of this divine restoration. It is the work of bringing our lives back into conformity with the original blueprint. True “Bible sanctification” is the process by which we, through the grace of God, “form characters in harmony with the principles of His holy law” (The Great Controversy, p. 469). Scripture reveals that and the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ (1 Thessalonians 5:23, KJV). But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth (2 Thessalonians 2:13, KJV). The inspired pen declares that sanctification is not the work of a moment, an hour, or a day. It is a continual growth in grace (The Review and Herald, March 8, 1881). A passage from The Sanctified Life reminds us that true sanctification is a Bible subject, and as such it demands our serious attention (The Sanctified Life, p. 7, 1889). This process defines restoration. But is it instantaneous?

This is not an instantaneous event. While justification is the work of a moment, sanctification is the work of a lifetime. It is a progressive journey, not a destination at which we arrive in this life. “It is not the work of a moment, an hour, a day, but of a lifetime” (The Acts of the Apostles, p. 560). We are told, “At every stage of development our life may be perfect; yet if God’s purpose for us is fulfilled, there will be continual advancement” (Christ’s Object Lessons, p. 65). This means that at any given point, a surrendered Christian is perfect in their sphere, yet they are continually growing into a larger sphere of knowledge and grace. Bible verses also confirm this by stating that but the path of the just is as the shining light, that shineth more and more unto the perfect day (Proverbs 4:18, KJV). My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing (James 1:2-4, KJV). Sr. White noted that sanctification is not the work of a moment, an hour, a day, but of a lifetime. It is not gained by a happy flight of feeling, but is the result of constantly dying to sin, and constantly living for Christ (The Great Controversy, p. 470, 1911). Through inspired counsel we are told that wrongs cannot be righted nor reformations wrought in the character by feeble, intermittent efforts (The Great Controversy, p. 470, 1911). This progression marks the journey. But what principle is paramount here?

Here again, the co-partnership principle is paramount. The development of a Christlike character is not something that happens to us passively. “A noble, all-round character is not inherited. It does not come to us by accident. A noble character is earned by individual effort through the merits and grace of Christ” (Christ’s Object Lessons, p. 331). This work requires our active, diligent participation. It involves “hard, stern battles with self” and waging a determined “conflict after conflict… against hereditary tendencies” (Christ’s Object Lessons, p. 331). We are called to “strive, wrestle, agonize, watch, pray, lest we shall be overcome” (Selected Messages, bk. 1, p. 381). Yet, in all this effort, our success is wholly dependent on drawing power from God. It is our effort united with His divine power that accomplishes the work. Scripture reveals that strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able (Luke 13:24, KJV). Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling (Philippians 2:12, KJV). A thematic attribution highlights that our sanctification is the work of the Father, the Son, and the Holy Spirit. It is the fulfilment of the covenant that God has made with those who bind themselves up with Him, to stand with Him, with His Son, and with His Spirit in holy fellowship (The Review and Herald, June 22, 1897). The inspired pen declares that sanctification is not merely a theory, an emotion, or a form of words, but a living, active principle, entering into the everyday life (The Sanctified Life, p. 7, 1889). This paramount principle drives the work. But what guide aids this process?

DIVINE ADDITION LADDER!

To aid in this practical work, the apostle Peter provides a clear, step-by-step guide for character restoration. He presents a ladder of virtues that we are to add to our faith. This is not a checklist for salvation, but a divine roadmap for sanctification, showing the practical steps by which the image of God is rebuilt in the soul. Scripture reveals that wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall (2 Peter 1:10, KJV). For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:11, KJV). Sr. White noted that point the youth to Peter’s ladder of eight rounds, and place their feet, not on the highest round, but on the lowest, and with earnest solicitation urge them to climb to the very top (The Youth’s Instructor, January 5, 1893). A passage from Maranatha reminds us that the humanity of Christ embraces fallen humanity, while His divinity lays hold upon the throne of God. We are saved by climbing round after round of the ladder, looking to Christ, clinging to Christ, mounting step by step to the height of Christ (Maranatha, p. 84, 1976). This guide structures growth. But how does it apply to restoration?

CHARACTER CLIMB QUEST!

Faith The foundation. The act of surrendering the will and trusting in Christ’s merits and power. It is the hand that lays hold upon divine strength. Scripture reveals that now faith is the substance of things hoped for, the evidence of things not seen (Hebrews 11:1, KJV). But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him (Hebrews 11:6, KJV). The inspired pen declares that faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity are the rounds of this ladder (Testimonies for the Church 2:36, 1868). A thematic attribution highlights that all these successive steps are not to be kept before the mind’s eye and counted as you start; but fix the eye upon Jesus, go on from strength to strength, from character to a more excellent character (The Youth’s Instructor, January 5, 1893). This foundation secures the climb. But what builds upon it?

Virtue Moral excellence and courage. The active practice of doing right and resisting evil, empowered by the grace received through faith. Bible verses also confirm this by stating that according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue (2 Peter 1:3, KJV). Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things (Philippians 4:8, KJV). Sr. White noted that an intemperate man never can be a patient man. Temperance comes first, and then patience (Manuscript 49, 1894). Through inspired counsel we are told that the apostle presents to us the ladder of true sanctification, the base of which rests upon the earth, while the topmost round reaches to the throne of the Infinite (The Signs of the Times, August 11, 1898). This excellence strengthens resolve. But what follows?

Knowledge A growing understanding of God’s will as revealed in His Word. This is not mere intellectual assent but practical wisdom for daily living. Scripture reveals that the fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction (Proverbs 1:7, KJV). My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee (Hosea 4:6, KJV). A prophetic voice once wrote that grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord (2 Peter 1:2, KJV quote in context). The inspired pen declares that whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust (2 Peter 1:4, KJV quote). This understanding guides life. But what moderates it?

Temperance Self-control over all appetites and passions. Recognizing the body as part of the Imago Dei, this involves caring for the physical being to keep the mind clear and the spirit receptive. Bible verses also confirm this by stating that every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible (1 Corinthians 9:25, KJV). But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway (1 Corinthians 9:27, KJV). Sr. White noted that the religion of Christ will refine the taste, sanctify the judgment, elevate, purify, and ennoble the soul, making the Christian more and more fit for the society of the heavenly angels (The Review and Herald, August 2, 1881). Through inspired counsel we are told that here is Bible sanctification for those who will believe the truth (The Review and Herald, August 2, 1881). This control clears the path. But what endures through trials?

Patience Enduring trials and provocations with a calm and trusting spirit. It is the fruit of a character that rests in God’s timing and wisdom, rather than its own impulses. Scripture reveals that but let patience have her perfect work, that ye may be perfect and entire, wanting nothing (James 1:4, KJV). In your patience possess ye your souls (Luke 21:19, KJV). A thematic attribution highlights that add to temperance patience (2 Peter 1:6, KJV quote). The inspired pen declares that an intemperate man never can be a patient man. Temperance comes first, and then patience (Manuscript 49, 1894). This endurance builds resilience. But what permeates life?

Godliness A deep reverence for God that permeates every aspect of life. It is the conscious practice of living in God’s presence and for His glory. Bible verses also confirm this by stating that but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come (1 Timothy 4:8, KJV). According as his divine power hath given unto us all things that pertain unto life and godliness (2 Peter 1:3, KJV). Sr. White noted that with purity of thought through sanctification of the Spirit, their lives may be refined, elevated, ennobled (Special Testimonies, Series B 1:31, 1900). A prophetic voice once wrote that the grace of Christ, and this alone, can make this institution what God designed it should be—an agent for the blessing and uplifting of humanity (Testimonies for the Church 5:19, 1882). This reverence infuses existence. But what fosters community?

Brotherly Kindness Tender affection and care for the community. It is the practical application of God’s love within the family of faith, building unity and mutual support. Scripture reveals that and above all things have fervent charity among yourselves: for charity shall cover the multitude of sins (1 Peter 4:8, KJV). Be kindly affectioned one to another with brotherly love; in honour preferring one another (Romans 12:10, KJV). Through inspired counsel we are told that add to godliness brotherly kindness (2 Peter 1:7, KJV quote). The inspired pen declares that thus there will not be merely a profession of Bible religion, but a sincere, earnest practice of godliness (The Signs of the Times, August 11, 1898). This kindness strengthens bonds. But what crowns it?

Charity (Love) The crowning grace. This is agape love—unselfish, self-sacrificing love for God and all humanity, which is the ultimate reflection of God’s own character. Bible verses also confirm this by stating that and now abideth faith, hope, charity, these three; but the greatest of these is charity (1 Corinthians 13:13, KJV). Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up (1 Corinthians 13:4, KJV). Sr. White noted that the next step in the ladder is charity. Add to brotherly kindness charity, which is love (The Signs of the Times, August 11, 1898). A thematic attribution highlights that love to God and love to our neighbor constitute the whole duty of man (The Adventist Home, p. 99, 1952). This grace completes the ladder. But what does it represent?

This ladder represents the progressive work of sanctification. It provides a tangible framework for cooperating with God in the rebuilding of our characters. Each step is built upon the last, leading the soul ever upward toward the divine ideal. Scripture reveals that for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ (2 Peter 1:8, KJV). But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins (2 Peter 1:9, KJV). The inspired pen declares that all these successive steps are not to be kept before the mind’s eye and counted as you start; but fix the eye upon Jesus, go on from strength to strength, from character to a more excellent character (The Youth’s Instructor, January 5, 1893). A passage from Maranatha reminds us that faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity are the rounds of this ladder (Maranatha, p. 84, 1976). This progression embodies sanctification. But what narrative ties it all together?

HIGH CALLING HEROICS!

The journey from the divine council in Genesis 1:26 to the daily work of sanctification is the grand narrative of Scripture. It is the story of a glorious blueprint, a tragic defacement, and a divine restoration project of infinite cost and love. The creation of humanity in God’s image was the beginning of a great partnership. Though this partnership was broken by sin, it is being restored in and through Jesus Christ. Scripture reveals that 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). 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, KJV). Sr. White noted that the plan of salvation is not understood to be that through which divine power is brought to man in order that his human effort may be wholly successful (The Review and Herald, October 1, 1895). Through inspired counsel we are told that to bring humanity into Christ, to bring the fallen race into oneness with divinity, is the work of redemption (Selected Messages, book 1, p. 251, 1958). This narrative inspires the community.

As members of the community, our role is the ultimate expression of this divine-human partnership on earth. We are not merely teachers of doctrines or purveyors of information. We are “copartners with Christ” (In Heavenly Places, p. 157) and “laborers together with the heavenly angels in presenting Jesus to the world” (The Desire of Ages, p. 297). Our sacred task is to communicate this life-changing spiritual knowledge and to stimulate religious thought, guiding souls into this restorative process. We are called to help others awaken to their individual accountability to God and their solemn responsibility to love their neighbor as themselves. Bible verses also confirm this by stating that go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world (Matthew 28:19-20, KJV). And he said unto them, Go ye into all the world, and preach the gospel to every creature (Mark 16:15, KJV). A thematic attribution highlights that our sanctification is the work of the Father, the Son, and the Holy Spirit. It is the fulfilment of the covenant that God has made with those who bind themselves up with Him, to stand with Him, with His Son, and with His Spirit in holy fellowship (The Review and Herald, June 22, 1897). The inspired pen declares that those who are sanctified through the truth are living recommendations of its power, and representatives of their risen Lord (The Review and Herald, April 5, 1906). This role demands commitment.

We should never underestimate the significance of our calling. We stand on the front lines of the Great Controversy, actively participating with the “three great powers of heaven”—the Father, the Son, and the Holy Spirit—in the sacred work of rebuilding the divine image in fallen humanity. Character by character, soul by soul, we are helping to reverse the curse of sin and restore what was lost in Eden. Our work is a direct and glorious fulfillment of the loving purpose declared at the dawn of time: “Let us make man in our image, after our likeness.” Scripture reveals that but thanks be to God, which giveth us the victory through our Lord Jesus Christ (1 Corinthians 15:57, KJV). 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, KJV). Sr. White noted that the Lord Jesus Christ is the author of our being, and He is also the author of our redemption, and everyone who will enter the kingdom of God will develop a character that is the counterpart of the character of God (SDA Bible Commentary 6:1105, 1957). A prophetic voice once wrote that to restore in man the image of his Maker, to bring him back to the perfection in which he was created, to promote the development of body, mind, and soul, that the divine purpose in his creation might be realized—this was to be the great work of redemption (Education, p. 15, 1903). This fulfillment crowns the narrative.

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SELF-REFLECTION

How can I deepen my engagement with the truths of creation and restoration in my daily devotions, allowing them to transform my priorities and character?

In what ways can we present these profound themes of divine image and partnership to varied audiences, ensuring accessibility for both long-time members and newcomers without diluting biblical accuracy?

What prevalent misunderstandings about humanity’s creation and redemption exist in our community, and how can I address them compassionately using Scripture and the writings of Sr. White?

How might we as individuals and congregations embody the restored image of God, serving as living testimonies of love, partnership, and hope in a world marred by sin?