“Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.” (1 Peter 1:2)

ABSTRACT

This article explores the baptism of Jesus at the Jordan River as a pivotal revelation of the Godhead—the Father, Son, and Holy Spirit—demonstrating their unified role in humanity’s redemption. Drawing from biblical accounts, particularly Matthew 3, and writings of Ellen G. White, it describes John’s preparatory ministry of repentance, Jesus’ act of identification with sinners, and the heavenly manifestation: the Spirit descending as a dove and the Father’s affirming voice. The narrative emphasizes the Godhead as three distinct, co-equal Persons committed to salvation, contrasting early Adventist views on the Trinity with progressive insights affirming the Spirit’s personality and ministry as Comforter, Regenerator, and Intercessor. The discussion extends to baptism as a covenant of obedience, symbolizing surrender to divine love and producing practical fruits in personal holiness and service to others. It culminates in the eschatological promise of the Latter Rain, an abundant outpouring of the Spirit to empower the final gospel proclamation, urging immediate preparation through confession, prayer, and living up to present light to receive this grace and hasten Christ’s return.

The Heavens Opened: A Revelation at the River

The air at the Jordan hung thick with dust and expectation. It was a landscape of bleached stone and brittle reeds, a place where the sun beat down with an authority that mirrored the fiery pronouncements of the man standing waist-deep in the murky water. John the Baptist was a paradox—a voice of thunder from a man of the wilderness, his words cutting through the spiritual haze of a nation that had long grown accustomed to the silence of heaven. Crowds flocked to him, a river of humanity drawn to the river of repentance: soldiers and tax collectors, Pharisees and peasants, all compelled by a message that promised both an ending and a beginning.

John’s call to repentance was a clarion call to prepare for the Messiah’s arrival, supported by the divine authority of Scripture. “Prepare ye the way of the Lord, make his paths straight” (Matthew 3:3, KJV). His message awakened hearts to their need for cleansing and readiness for the coming kingdom. “Repent ye: for the kingdom of heaven is at hand” (Matthew 3:2, KJV). “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9, KJV). “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil” (Isaiah 1:16, KJV). Sr. White affirms, “The work of John was to prepare a people for the coming of the Messiah by calling them to repentance and reformation” (The Desire of Ages, p. 134, 1898). She further states, “God calls upon men to turn from their sins, and in repentance to seek His mercy” (Prophets and Kings, p. 323, 1917). This scene sets the stage for a divine encounter that would reveal the heart of God’s redemptive plan. How would this moment at the Jordan unfold to display the glory of the Godhead?

THE PIVOTAL MOMENT: CHRIST’S BAPTISM REVEALS THE TRIO

Into this charged atmosphere, a figure emerged from the Galilean contingent, walking with a quiet purpose that set Him apart from the anxious throngs. It was Jesus of Nazareth. He had left the familiar scent of sawdust in the carpenter’s shop, bade farewell to His mother, and recognized a call that resonated deeper than any earthly duty. Though they were cousins, bound by the miraculous circumstances of their births, Providence had kept them apart. There was to be no room for a charge of conspiracy, no hint of a contrived alliance to support each other’s claims. John knew of Jesus, had heard of His sinless life, and believed Him to be the Messiah, yet he had no positive assurance. A sign had been promised, but it had not yet come.

When Jesus presented Himself for baptism, John felt a wave of holy awe. He had met souls burdened by every conceivable sin, but never had he encountered a human being from whom there breathed an influence so divine. The request was unthinkable. The rite was a confession of guilt to be washed away, and here stood the Sinless One. John recoiled, his voice a mixture of protest and reverence. “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him” (Matthew 3:13-15, KJV). With that gentle but firm command, “Suffer it to be so now,” the matter was settled. John, yielding, led the Saviour into the water and buried Him beneath its surface. It was an act of profound identification. Jesus did not receive baptism as a confession of guilt on His own account; He identified Himself with sinners, taking the steps we must take, doing the work we must do. “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21, KJV). “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24, KJV). Sr. White explains, “Christ honored the ordinance of baptism, identifying Himself with His people in their need” (The Desire of Ages, p. 111, 1898). She adds, “By taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken” (The Desire of Ages, p. 131, 1898). This act of baptism was a divine pledge of solidarity with humanity, revealing the Messiah’s mission to redeem. What did this moment signify for the revelation of God’s nature?

THE HEAVENLY REVELATION: GODHEAD ON DISPLAY

As Jesus came up from the water, the mundane reality of the riverbank was torn open by a revelation from the throne of the universe. It was a moment where time and eternity converged, and the very nature of God was put on public display. Three distinct but perfectly synchronized events unfolded. “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matthew 3:16, 17, KJV). This was no private ceremony. The heavenly angels looked on with intense interest. For the first time, humanity was given a clear, audible, and visible demonstration of the Divine council. The Father, the Son, and the Holy Spirit were revealed, not as an abstract formula, but as living, acting Persons in a relationship of perfect love and unity. This was not merely Christ’s inauguration; it was our acceptance. As Sr. White describes it, “The prayer of Christ in behalf of lost humanity cleaved its way through every shadow that Satan had cast between man and God, and left a clear channel of communication to the very throne of glory” (The Desire of Ages, p. 113, 1898). The glory that rested upon Christ was a pledge of God’s love for us, a sign that the gate of heaven had been left ajar. “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name” (John 1:12, KJV). “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1, KJV). Sr. White further states, “The glory that rested upon Christ is a pledge of the love of God for us” (The Desire of Ages, p. 113, 1898). She also writes, “Through Christ the circuit of beneficence is complete, representing the character of God, and His love toward man” (Thoughts from the Mount of Blessing, p. 110, 1896). In a world wrestling with competing ideas of God, this event offers a radical and beautiful alternative, presenting God as intensely personal and relational. What does this divine cooperation reveal about the plan of redemption?

THE THREE LIVING PERSONS: UNPACKING THE HEAVENLY TRIO

The scene at the Jordan was a public manifestation of a plan conceived in the depths of eternity, motivated by a love that is the very foundation of God’s government. When humanity fell, heaven was not caught by surprise. The apostasy of Satan and the fall of man were foreseen, and a provision was made to meet the terrible emergency. This was not the work of a solitary deity, but a covenantal act of the entire Godhead. “The Godhead was stirred with pity for the race, and the Father, the Son, and the Holy Spirit gave themselves to the working out of the plan of redemption” (God’s Amazing Grace, p. 185, 1973). This seminal statement is the key to understanding the divine cooperation. The word “themselves” is plural, pointing to distinct, personal Beings who entered into a collective commitment. It was a plan of total self-giving by all three. The Father gave His Son; the Son gave His life; and the Spirit would give Himself as a constant, working, regenerating agent. In the gift of Christ, all heaven was poured out in one gift, a sacrifice so broad and deep and high that it is immeasurable. Paul’s benediction captures this cooperative grace: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen” (2 Corinthians 13:14, KJV). “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). “And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him” (1 John 4:16, KJV). Sr. White affirms, “The Father, the Son, and the Holy Spirit, the three holy dignitaries of heaven, have declared that they will strengthen men to overcome the powers of darkness” (Testimonies for the Church, vol. 5, p. 574, 1889). She also states, “The plan of redemption was arranged in the councils between the Father, the Son, and the Holy Spirit” (The Review and Herald, May 28, 1908). This cooperative act underscores the unity and love within the Godhead, calling us to trust in their redemptive plan. How did the understanding of this divine trio evolve within the church?

A HISTORY OF UNDERSTANDING: PIONEERS AND PROGRESSIVE LIGHT

For the church, understanding the nature of these three divine Persons has been a journey of progressive light. The early Adventist pioneers, men like Joseph Bates, James White, and Uriah Smith, emerged from a theological landscape where the dominant Trinitarian creeds seemed, to them, to obscure the biblical truth of distinct, literal personalities. Their rejection of the term “Trinity” was not a rejection of Christ’s divinity, but a specific protest against what they called “the old trinitarian absurdity”, which they understood as teaching that the Father and Son were the “one and the same being”. Joseph Bates famously challenged his own father: “If you can convince me that we are one in this sense, that you are my father, and I your son; and also that I am your father, and you my son, then I can believe in the trinity” (The Autobiography of Elder Joseph Bates, pp. 204, 205, 1868). Their primary concern was to uphold the Bible’s clear depiction of a literal Father and a literal Son in a real relationship, fearing that creedal language “spiritualized away” their distinct personhood. In this early stage, the Holy Spirit was often understood not as a distinct person, but as the divine influence or omnipresent power of the Father and the Son. It was through the writings of Sr. White that the church was guided to a fuller understanding. While affirming the pioneers’ conviction in the distinct personalities of the Father and Son, her later writings brought progressive clarity, elevating the Holy Spirit to His rightful place as a co-equal, divine Person. She wrote unequivocally: “The Holy Spirit is a person, for He beareth witness with our spirits that we are the children of God… He must also be a divine person, else He could not search out the secrets which lie hidden in the mind of God” (Manuscript 20, 1906). She identified Him as the “Third Person of the Godhead,” whose mighty agency was essential for overcoming sin. She spoke of “the three living persons of the heavenly trio” and the “three great powers of heaven” who pledge to cooperate with the believer. “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26, KJV). “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (John 16:13, KJV). Sr. White further clarifies, “The Holy Spirit is Christ’s representative, but divested of the personality of humanity, and independent thereof” (The Desire of Ages, p. 669, 1898). She also writes, “The three powers of the Godhead have pledged their might to carry out the purpose that God had in view when He gave to the world the unspeakable gift of His Son” (The Review and Herald, July 9, 1908). This journey transforms a potentially awkward theological evolution into a powerful testimony of a faith movement committed to following truth. What is the role of the Holy Spirit in this divine partnership?

THE PROMISE OF THE COMFORTER: THE SPIRIT’S PERSONAL MINISTRY

Having established the Holy Spirit as the third person of the Godhead, we must now explore the nature and character of His work. Christ promised His disciples that He would not leave them comfortless. He would send another Comforter, the Spirit of truth, who would abide with them forever. Sr. White illuminates this promise with a profound paradox: “The Holy Spirit is the Comforter, in Christ’s name. He personifies Christ, yet is a distinct personality” (Manuscript Releases, vol. 20, p. 324, 1993). The Spirit is so perfectly united with Christ in character, purpose, and love that He “personifies” Him, acting as His personal representative on earth. Yet, He is not Christ. He is a “distinct personality.” This is precisely what Jesus taught. The Spirit would not speak of Himself, but would testify of Christ, glorify Christ, and guide believers into the truth that Christ embodied. This demonstrates a perfect unity of purpose and a subordination of role—the Spirit willingly points to the Son—but not a subordination of nature. He is fully God, the “Spirit in all the fullness of the Godhead”. The character of the Spirit’s work was beautifully symbolized at the Jordan. He descended “like a dove”, an emblem of purity, peace, and gentleness. Sr. White confirms, “The emblem in the form of a dove that hovered over Jesus at His baptism represents His gentleness of character” (Manuscript 19, 1892). This gentleness stands in stark contrast to the methods of the enemy in the great controversy. God desires only “the service of love; and love cannot be commanded; it cannot be won by force or authority. Only by love is love awakened”. “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (Ephesians 4:30, KJV). “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith” (Galatians 5:22, KJV). Sr. White further states, “The Holy Spirit is a free, working, independent agency, always active in behalf of humanity” (The Review and Herald, May 19, 1896). She also writes, “The Spirit is given to be a regenerator, to renew the heart and make it pure” (The Signs of the Times, March 8, 1910). This contrast highlights the Spirit’s gentle, transformative work in the believer’s life. How does this personal ministry of the Spirit impact our daily walk with God?

THE INTIMATE WORK OF THE SPIRIT: A RELATIONAL EXPERIENCE

The personality of the Holy Spirit is not an abstract theological point; it is the very foundation of the Christian’s relational experience with God. An impersonal force cannot be a “Comforter” in any meaningful sense. Because He is a person, His work is intimate and deeply felt. He is the “Regenerator in the work of redemption”, the agent who convicts of sin and brings about the new birth. Without His work on the heart, no one can see the kingdom of God. He is also the one who seals the believer “unto the day of redemption” (Ephesians 4:30, KJV). This seal is not an arbitrary mark, but the settling into the truth, both intellectually and spiritually, so that the believer cannot be moved. Furthermore, He is our divine Intercessor. Paul writes, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Romans 8:26, KJV). This reveals a Being who knows our deepest needs and pains, who sympathizes with our weaknesses, and who translates our inarticulate cries into petitions that are according to the will of God. Because He is a person with feeling and sensitivity, He can be grieved by our sin and our rejection of His love (Ephesians 4:30, KJV). “But ye have an unction from the Holy One, and ye know all things” (1 John 2:20, KJV). “And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God” (Romans 8:27, KJV). Sr. White explains, “The Holy Spirit, the representative of Christ, is a personal presence, bringing to the soul the very atmosphere of heaven” (The Review and Herald, April 5, 1906). She further states, “The Holy Spirit takes the things of God and shows them unto us, making them our own” (The Signs of the Times, April 4, 1906). This understanding is crucial for ministry, introducing people to a divine Person in a relationship of trust and surrender. What is our response to this divine relationship?

A COVENANT OF OBEDIENCE: RESPONDING TO DIVINE LOVE

The revelation of the Godhead—a community of three divine Persons bound by infinite love—demands a response. That response is initiated and formalized in the rite of baptism, which Christ Himself instituted as the entrance to His spiritual kingdom. In His final commission to the disciples, Jesus commanded them to baptize new believers using a specific and deeply significant formula: “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 alway, even unto the end of the world. Amen” (Matthew 28:19-20, KJV). The use of the singular “name” (not “names”) signifies the perfect unity of the three Persons in their nature, character, and purpose. To be baptized in their name is to enter into a covenant relationship with them. Sr. White powerfully frames this as a mutual pledge: “When the Christian takes his baptismal vow, divine help is pledged to him. The Father, the Son, and the Holy Spirit stand ready to work in his behalf” (SDA Bible Commentary, vol. 6, p. 1075, 1957). It is a solemn moment where, “in the presence of the three highest powers of heaven—the Father, the Son, and the Holy Spirit—we have pledged ourselves to do the will of Him who declared, ‘I am the resurrection, and the life’” (SDA Bible Commentary, vol. 6, p. 1075, 1957). “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?” (Romans 6:3, KJV). “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead” (Colossians 2:12, KJV). Sr. White further states, “Baptism is a most solemn renunciation of the world” (Testimonies for the Church, vol. 6, p. 91, 1900). She also writes, “In baptism we are dedicated to God; we take upon ourselves a solemn vow to live for Him” (The Signs of the Times, May 13, 1897). This baptismal formula elevates the ordinance to a profound covenantal entry into the work of the Godhead. How does this covenant translate into a life of obedience?

OBEDIENCE: THE FRUIT OF LOVE

The life that follows this covenant is to be one of obedience. Within the context of the great controversy, this is not a legalistic burden but the natural, joyful response to understanding God’s character. The foundational principle is simple: “To know God is to love Him; His character must be manifested” (The Desire of Ages, p. 22, 1898). When we truly see the Godhead—the Father who gave His Son, the Son who gave His life, the Spirit who gives His presence—love is awakened in our hearts. This love, in turn, produces willing obedience. Sr. White explains this beautiful transformation: “All 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 will, refined and sanctified, will find its highest delight in doing His service” (The Desire of Ages, p. 668, 1898). This is the lesson of Christ’s parable of the two sons. The first son, representing the publicans and sinners, initially refused to work but later repented and went. The second, representing the self-righteous Pharisees, gave a polite assent—“I go, sir”—but never went. The test of sincerity is not in our words, but in our deeds. “If ye love me, keep my commandments” (John 14:15, KJV). “And hereby we do know that we know him, if we keep his commandments” (1 John 2:3, KJV). Sr. White further states, “Obedience is the true sign of discipleship” (The Desire of Ages, p. 283, 1898). She also writes, “True obedience is the outworking of a principle within” (Christ’s Object Lessons, p. 97, 1900). True faith is demonstrated by a life of obedience flowing from a changed heart. How does this obedience manifest in our relationships with others?

This covenantal obedience has two inseparable dimensions. The first is our duty to God, honoring His law as the transcript of His character and recognizing our individual responsibility as stewards of the time, talents, and means He has entrusted to us. The second is our duty to our fellow human beings. This love cannot remain an abstract feeling; it must be made practical. “Our neighbors are not merely our neighbors and special friends… Our neighbors are the whole human family” (Sons and Daughters of God, p. 52, 1955). This involves active, compassionate care for the suffering, the needy, and the helpless. It is through these social relations, through ministering to the widow, the orphan, and the careworn, that Christianity comes into contact with the world and reveals the character of our loving God. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind… Thou shalt love thy neighbour as thyself” (Matthew 22:37, 39, KJV). “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27, KJV). Sr. White affirms, “The law of God is the standard of character, and love is the fulfilling of the law” (Thoughts from the Mount of Blessing, p. 53, 1896). She also states, “The love of Christ in the heart will be expressed in actions for the good of others” (The Ministry of Healing, p. 159, 1905). This practical love reflects the character of the Godhead in our daily lives. What is the ultimate expression of this divine-human partnership?

THE FINAL OUTPOURING: PREPARING FOR THE LATTER RAIN

The entire doctrine of the Godhead—their loving unity, their personal natures, and their covenant with humanity—finds its ultimate, eschatological expression in the promise of the Latter Rain. This is not a new doctrine, but the culmination of the Spirit’s work, connecting the power demonstrated at Pentecost with the power needed to finish the work on earth. The promise is rooted in the agricultural cycle of ancient Israel, used by the prophets to symbolize the work of the Holy Spirit. The prophet Joel declared, “Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain” (Joel 2:23, KJV). Zechariah adds the imperative: “Ask ye of the Lord rain in the time of the latter rain” (Zechariah 10:1, KJV). Sr. White explains the dual fulfillment of this prophecy: “The outpouring of the Spirit in apostolic days was the ‘former rain,’ and glorious was the result. But the ‘latter rain’ will be more abundant” (The Acts of the Apostles, p. 55, 1911). The former rain, given at Pentecost, caused the gospel seed to germinate. The latter rain, given near the close of earth’s history, will ripen the harvest for the final sickle. This final, abundant outpouring of the Spirit has a specific purpose: to empower God’s people to give the final message of mercy to a dying world. This is the “loud cry” of the third angel’s message. The prophet saw this climactic moment: “And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory” (Revelation 18:1, KJV). This is not a work of human might or clever strategy. “And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy” (Acts 2:17, KJV). “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen” (Mark 16:20, KJV). Sr. White states, “The work will be similar to that of the Day of Pentecost” (The Great Controversy, p. 611, 1911). She further writes, “The Spirit is poured out upon all who will yield to its promptings, and, casting off all man’s machinery, they will proclaim the truth with power” (The Review and Herald, July 16, 1895). This is the ultimate expression of the Godhead’s cooperative plan, preparing believers for the final harvest. How can we prepare for this divine outpouring?

FROM THE RIVER TO THE HARVEST: THE CALL TO PREPARATION

This brings us to the most crucial and practical point for every believer. The Latter Rain is not an unconditional, automatic event. It falls only on prepared soil. Sr. White gives a solemn warning against passively waiting for some future revival: “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake” (Testimonies to Ministers and Gospel Workers, p. 507, 1923). The preparation required now is the same that the disciples made before Pentecost: “by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God” (Testimonies to Ministers and Gospel Workers, p. 507, 1923). “The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit”. We cannot neglect the grace represented by the former rain. “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it” (Testimonies to Ministers and Gospel Workers, p. 507, 1923). The call is urgent. “The third angel’s message is swelling into a loud cry, and you must not feel at liberty to neglect the present duty” (Selected Messages, book 1, p. 190, 1958). Today is the day to yield our souls to Christ, to have our vessels purified and ready for the heavenly dew. The narrative of God’s work comes full circle. The same Holy Spirit who descended as a gentle dove upon Jesus, the Head of the church, at the Jordan River, is promised to be poured out as a flood of perfecting rain upon His body, the church, to finish the work. The revelation at the river was the beginning of the gospel proclamation; the refreshing of the Latter Rain will be its glorious conclusion. “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions” (Joel 2:28, KJV). “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water” (John 7:38, KJV). Sr. White affirms, “The latter rain, ripening earth’s harvest, represents the spiritual grace that prepares the church for the coming of the Son of man” (Testimonies to Ministers and Gospel Workers, p. 506, 1923). She also states, “The Holy Spirit is to be prayed for, trusted, and believed in, as God’s gift to His people” (The Review and Herald, January 7, 1902). The mission is clear: lead people into a deep, personal, covenant relationship with the three living Persons of the heavenly trio, preparing for the final outpouring.

“And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17, KJV).

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