“Prepare ye the way of the Lord, make his paths straight.” (Matthew 3:3)

ABSTRACT

The article explores the profound biblical prophecy in Malachi 4:5-6 concerning the return of Elijah as a divine harbinger of spiritual restoration and warning amid crises of apostasy and hypocrisy, drawing parallels between the ministries of Elijah the Tishbite, who confronted Israel’s idolatry under Ahab and Jezebel, and John the Baptist, who challenged the religious formalism of his era while fulfilling the prophecy’s initial phase in preparing for Christ’s first advent. It elucidates the prophecy’s dual application, extending to an end-time Elijah message embodied by God’s remnant proclaiming the Three Angels’ Messages of Revelation 14, urging global repentance, reformation, and adherence to biblical truths before the Second Coming. Central to this narrative is the sacred ordinance of baptism by immersion, symbolizing death to sin and resurrection to new life, with prerequisites of teaching, belief, repentance, and commitment, rendering infant baptism or alternative methods unbiblical and necessitating rebaptism in cases of prior invalidity or apostasy. Through Scripture (KJV) and insights from Ellen G. White, the piece underscores God’s boundless love in providing warnings and salvation provisions, while delineating believers’ responsibilities: surrender and obedience to God, and compassionate proclamation coupled with exemplary living toward neighbors. Concluding reflections emphasize urgent self-examination, corporate faithfulness, and Holy Spirit-empowered witness in preparation for Christ’s imminent return, echoing Isaiah’s call to prepare the way of the Lord.

EXCITING PROPHECY OF ELIJAH’S RETURN!

The closing verses of the Old Testament canon do not offer a gentle fade to silence; instead, they resonate with a startling, urgent promise – the return of Elijah the prophet. This declaration in Malachi 4:5-6 is far more than a historical footnote; it is a divine pattern, a recurring motif signaling God’s intervention in times of profound spiritual crisis. From the rugged wilderness bordering the Jordan where John the Baptist cried out, to the final, global proclamation depicted in Revelation’s prophecies, the essence of Elijah’s mission echoes through salvation history. The very anticipation of this return pulsed through Jewish consciousness at the time of Christ, prompting leaders to directly question both Jesus and John, “Art thou Elias?” (John 1:21, KJV). This article endeavors to unpack the layers of meaning embedded within the Elijah prophecy, examining its initial fulfillment in the ministry of John the Baptist, its critical significance as an end-time message entrusted to God’s remnant people, and its inseparable connection to the foundational ordinance of biblical baptism – all viewed through the lens of Scripture (King James Version) and the illuminating insights of the Spirit of Prophecy as penned by Sr. White. It seeks to demonstrate that the Elijah message represents an escalating divine appeal for repentance, reformation, and restoration, culminating in a final, decisive warning before the cataclysmic backdrop of Christ’s Second Coming. Understanding and embracing this message necessarily involves comprehending and participating in the sacred rite of baptism exactly as instituted by Christ Himself. The journey ahead will traverse the spiritual landscapes that necessitated such messengers, analyze the dual fulfillment of Malachi’s prediction, delve deeply into the meaning and method of baptism, explore how these concepts reveal God’s profound love and define humanity’s responsibilities, and conclude with reflections vital for those engaged in proclaiming God’s final message today.

What spiritual crises have historically called forth God’s messengers like Elijah and John the Baptist?

DIVINE MESSENGERS IN TIMES OF CRISIS!

The divine pattern of sending messengers “in the spirit and power of Elias” (Luke 1:17, KJV) emerges most clearly against the backdrop of profound spiritual decline. Elijah the Tishbite himself stepped onto the stage of history during one of Israel’s darkest hours, a time characterized by pervasive national apostasy. The insidious influence of Baal worship, actively promoted and enforced by the ruling authorities, King Ahab and his notorious queen, Jezebel, had all but extinguished the lamp of true worship in the land. This was not merely passive neglect; it was an aggressive replacement of covenant fidelity with pagan idolatry, challenging the very sovereignty of Jehovah.

The prophet’s confrontation with Ahab starkly reveals the depth of the crisis, as Elijah declared, “I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.” (1 Kings 18:18, KJV). The pervasive nature of this apostasy is further underscored by Elijah’s lament, feeling utterly isolated in his faithfulness: “…for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.” (1 Kings 19:10, KJV). This spiritual desolation was not a minor deviation but a wholesale abandonment of God’s precepts. Sr. White vividly portrays this era, stating, “Never had the apostasy of Israel been deeper than in the reign of Ahab and Jezebel.” (Prophets and Kings, p. 115, 1917). The situation was dire; indeed, “The whole land seemed on the verge of forsaking God entirely.” (Prophets and Kings, p. 109, 1917). To further illuminate this crisis, Scripture declares, “And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word.” (1 Kings 18:21, KJV), highlighting the people’s indecision and spiritual confusion. Additionally, “And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword.” (1 Kings 19:14, KJV), reinforcing the extent of Israel’s rebellion. Sr. White further notes, “The idolatrous worship of Baal had drawn the nation into gross iniquity.” (Patriarchs and Prophets, p. 126, 1890). Moreover, “In the time of Elijah, Israel had departed from God, and the nation was under the influence of a degrading idolatry.” (The Desire of Ages, p. 120, 1898). This historical context demonstrates that the rise of an Elijah figure is often precipitated by a societal rejection of divine truth and a compromise with prevailing cultural or religious errors, mirroring trends observable in contemporary society where biblical principles are increasingly marginalized or distorted, necessitating a clear, unwavering voice of reform. The spiritual emergency in Elijah’s time demanded a messenger of uncompromising boldness, calling for a radical return to God – a divine strategy repeated throughout history.

How did John the Baptist confront the spiritual decay of his time?

CONFRONTING RELIGIOUS HYPOCRISY!

Just as ancient Israel faced a crisis rooted in overt idolatry, the generation anticipating the Messiah’s first advent encountered a different, yet equally dangerous, form of spiritual decay: entrenched religious formalism concealing deep-seated hypocrisy. John the Baptist, the voice crying in the wilderness, emerged not into a vacuum of belief, but into a landscape dominated by religious institutions and leaders whose outward piety masked hearts far from God. His mission was to prepare the way for the Lord amidst a people spiritually stagnant, content with the forms of religion while denying its power.

John’s piercing address to the religious elite who came for his baptism exposes the spiritual condition: “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance:” (Matthew 3:7-8, KJV). He reiterated this stern warning to the broader crowds, indicating the widespread nature of the problem: “Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance…” (Luke 3:7-8, KJV). The people, including their leaders, had lost sight of the true meaning of their faith. Sr. White observes, “The Jewish people, through their departure from God, had to a great degree lost sight of the teaching of the prophetic word concerning the first advent of Christ.” (The Desire of Ages, p. 30, 1898). This spiritual blindness was symptomatic of a deeper malaise: “Formality, pride, selfishness, and hypocrisy were eating out the life of the nation.” (The Desire of Ages, p. 36, 1898). To underscore this, Scripture states, “And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Matthew 3:9, KJV), challenging their reliance on heritage over genuine faith. Additionally, “And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.” (Matthew 3:10, KJV), emphasizing the need for true repentance. Sr. White further notes, “The religious services, the prayers, the praise, the penitent confession of sin, ascended from the true worshipers as a sweet savor to God, but from the formalists these services were as sounding brass or a tinkling cymbal.” (The Desire of Ages, p. 104, 1898). She also writes, “John came to arouse the nation to a sense of their true condition, and to call them to repentance.” (The Desire of Ages, p. 100, 1898). John’s direct, unvarnished message, demanding genuine repentance evidenced by changed lives (“fruits meet for repentance”), was precisely the instrument needed to cut through this veneer of superficial religiosity. This serves as a crucial lesson for modern believers, who often confront similar challenges – lukewarmness, doctrinal compromise disguised as sophistication, or adherence to tradition over biblical truth within established Christian circles. John’s ministry powerfully illustrates that God’s preparatory messages frequently involve confronting comfortable, yet spiritually bankrupt, religious systems.

What is the prophetic significance of Malachi’s Elijah prophecy?

THE PROPHECY OF RESTORATION!

The foundation for understanding the recurring Elijah message rests firmly on the explicit prophecy found in the closing chapter of the Old Testament. Malachi’s words are not ambiguous; they declare a specific divine intervention before the final eschatological climax: the arrival of “Elijah the prophet before the coming of the great and dreadful day of the Lord.” This promised ministry is one of profound restoration and urgent preparation, aimed at averting divine judgment.

The text itself outlines this mission: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” (Malachi 4:5-6, KJV). This connects thematically with an earlier promise in the same book: “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.” (Malachi 3:1, KJV). The significance of this dual-application prophecy is highlighted by Sr. White: “The closing words of Malachi are a prophecy concerning the work that should be done preparatory to the first and the second advent of Christ.” (Prophets and Kings, p. 710, 1917). The core of this work involves restoration, turning hearts back to God and fostering reconciliation within families and communities based on adherence to God’s eternal law. Sr. White further clarifies the restorative nature and its connection to both advents: “The work of Elijah was to prepare the way for the first advent of Christ. He who is to prepare the way for the Lord’s second advent is represented by the faithful Elijah…” (Testimonies for the Church, Vol. 3, p. 62, 1872). To support this, Scripture states, “And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” (Malachi 4:6, KJV), emphasizing restoration. Additionally, “But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap:” (Malachi 3:2, KJV), pointing to the purifying work of the messenger. Sr. White also notes, “The prophecy of Malachi pointed to the work of preparation for the first advent, and it also applies to the preparation for the second advent.” (Review and Herald, January 17, 1893). She further states, “The work of turning the hearts of the fathers to the children is to bring them into harmony with God.” (Manuscript Releases, Vol. 10, p. 321, 1990). The gravity of this preparatory work is underscored by the solemn warning, “lest I come and smite the earth with a curse,” indicating the dire consequences of rejecting this final call to repentance. Malachi’s prophecy, therefore, establishes a crucial framework for understanding God’s consistent method of sending preparatory messages before His major interventions in human history.

How was John the Baptist identified as the initial fulfillment of the Elijah prophecy?

JOHN THE BAPTIST AS ELIJAH!

While Malachi pointed prophetically toward a future event, the New Testament writings provide clear identification of the initial fulfillment of this promise. This fulfillment came not through the physical reincarnation of the ancient prophet, but through the ministry of one who embodied Elijah’s defining characteristics and mission: John the Baptist. He arrived “in the spirit and power of Elias” to prepare the nation for the arrival of their Messiah.

The angel Gabriel’s announcement to Zacharias explicitly links John to Elijah: “And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.” (Luke 1:17, KJV). Jesus Himself unequivocally confirmed this identification on multiple occasions. He declared of John, “And if ye will receive it, this is Elias, which was for to come.” (Matthew 11:14, KJV). Later, addressing His disciples’ questions after the transfiguration, He explained: “And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.” (Matthew 17:11-13, KJV). Sr. White affirms this connection: “John the Baptist went forth in the spirit and power of Elijah, to prepare the way of the Lord, and to turn the people to the wisdom of the just.” (The Desire of Ages, p. 101, 1898). The phrase “spirit and power” signifies possessing the same divine zeal, focusing on the same core message of repentance and obedience, exhibiting the same fearlessness in confronting sin (even in high places), and adopting a similar austere lifestyle marked by separation from worldly indulgence – John’s camel hair garment and leather girdle directly mirrored Elijah’s attire. Sr. White draws this parallel: “As Elijah had stood, a fearless reprover of wickedness in high places, so did John denounce the crimes of rulers.” (The Desire of Ages, p. 103, 1898). To further clarify, Scripture states, “He must increase, but I must decrease.” (John 3:30, KJV), showing John’s humility in pointing to Christ. Additionally, “And his disciples asked him, saying, Why then say the scribes that Elias must first come?” (Matthew 17:10, KJV), indicating the expectation of Elijah’s return. Sr. White also notes, “John was the lesser light which was to be followed by a greater.” (The Desire of Ages, p. 135, 1898). She further states, “John was sent to prepare the way for Jesus, fulfilling the prophecy of Malachi.” (Early Writings, p. 154, 1882). This understanding decisively refutes any notion of reincarnation, a concept foreign to Scripture. John’s own denial when asked, “Art thou Elias?” (John 1:21, KJV), where he replied “I am not,” must be understood in the context of the leaders’ expectation of a literal, reincarnated Elijah. He was denying being the physical Elijah returned from the dead, not denying his prophetic role as the typological fulfillment. Jesus’ authoritative confirmation settles the matter: John the Baptist was indeed the Elijah whose coming heralded the first advent, fulfilling the initial phase of Malachi’s prophecy.

What is the significance of the Elijah message for the end times?

THE FINAL ELIJAH MESSAGE!

However, a careful reading of Christ’s words reveals an dimension extending beyond John the Baptist. His statement in Matthew 17, spoken after John had already completed his ministry and been executed, contains a crucial distinction: “Elias truly shall first come, and restore all things.” While immediately identifying John as the Elias who had come (“Elias is come already”), this future-tense component points toward a subsequent, more comprehensive work of restoration preceding the Second Advent. This final phase of the Elijah message is understood within theology to be embodied by God’s remnant people proclaiming the urgent, worldwide Three Angels’ Messages of Revelation 14.

The key text remains Matthew 17:11 (KJV): “And Jesus answered and said unto them, Elias truly shall first come, and restore all things.” This future aspect (“shall first come, and restore”) contrasts deliberately with His subsequent statement about John having already fulfilled his part (v. 12). The content of this final warning message is found in Revelation 14:6-12 (KJV), which calls the world to “Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.” (Revelation 14:7, KJV), while also warning against false worship and calling God’s people out of Babylon. Sr. White explicitly links this end-time work to the Elijah figure: “Those who are to prepare the way for the second coming of Christ are represented by faithful Elijah, as John came in the spirit of Elijah to prepare the way for Christ’s first advent.” (Testimonies for the Church, Vol. 4, p. 405, 1875). She further emphasizes the parallel nature of their missions: “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same.” (The Southern Watchman, March 21, 1905). To reinforce this, Scripture states, “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,” (Revelation 14:6, KJV), indicating the global scope of the message. Additionally, “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,” (Revelation 14:9, KJV), highlighting the warning against false worship. Sr. White also notes, “The message of Revelation 14 is the message of the Elijah for this time.” (Review and Herald, August 19, 1890). She further states, “The work of the last days is a work of restoration, bringing back the truths that have been lost.” (Selected Messages, Book 2, p. 117, 1958). This final work involves the “restoration of all things” – specifically, the recovery and proclamation of vital biblical truths that were obscured or lost during centuries of apostasy, including the seventh-day Sabbath, the sanctuary doctrine, the true state of the dead, the principles of health reform, and the nature of God’s law. Therefore, the Elijah prophecy finds its ultimate and complete fulfillment in the final, global warning given by God’s commandment-keeping people just before Christ returns in glory.

What is the sacred significance of baptism in the Elijah message?

THE SACRED ORDINANCE OF BAPTISM!

Central to the ministry of John the Baptist, and intrinsically linked to the call to repentance inherent in the Elijah message, is the ordinance of baptism. Far from being a mere optional ritual, baptism, as instituted by Christ Himself and faithfully practiced by the apostles, stands as a divinely commanded ordinance. It serves as a profound and visible symbol of the believer’s personal identification with the cornerstone events of the gospel: the death, burial, and resurrection of Jesus Christ.

The Great Commission explicitly includes this command: “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 Apostle Paul elaborates on its deep symbolism: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:3-4, KJV). This imagery of burial and resurrection is echoed elsewhere: “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 describes the solemnity and significance of this act: “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit… declare publicly that they have forsaken the service of Satan and have become members of the royal family, children of the heavenly King.” (Testimonies for the Church, Vol. 6, p. 91, 1900). She further affirms the core symbolism: “In baptism we are buried with Christ, and raised with Him to newness of life.” (Bible Echo, May 15, 1899). To further illustrate, Scripture states, “For as many of you as have been baptized into Christ have put on Christ.” (Galatians 3:27, KJV), emphasizing union with Christ. Additionally, “One Lord, one faith, one baptism,” (Ephesians 4:5, KJV), underscores the unity of the ordinance. Sr. White also notes, “Baptism is a public declaration of our faith in Christ and our allegiance to Him.” (Signs of the Times, May 26, 1887). She further states, “Through baptism we are united with Christ in His death and resurrection.” (Review and Herald, June 15, 1905). This ordinance thus represents a pivotal moment: the symbolic death to the old life dominated by sin, the burial of one’s past transgressions, and the resurrection to walk in obedience and spiritual vitality, empowered by the indwelling Christ. It is not merely suggested but commanded, making it essential for believers who have understood Christ’s instruction. Baptism, therefore, transcends simple symbolism; it is a sacred covenant sign, ordained by Christ, visually representing the believer’s entry into the gospel experience of redemption and transformation.

Why is immersion the only biblical method of baptism?

BAPTISM BY IMMERSION!

While the theological meaning of baptism is profound, the method by which this sacred ordinance is administered is equally significant and divinely specified. The scriptural evidence consistently points to immersion as the exclusive biblical mode, a practice clearly indicated by the original Greek term used, the explicit example set by Christ Himself, and the unwavering practice observed in the apostolic church. Only immersion fully and accurately portrays the intended symbolism of death, burial, and resurrection.

The Greek word typically translated “baptize” in the New Testament is baptizo, which fundamentally means “to dip,” “to plunge,” or “to immerse” completely under water. Historical usage of the term, for instance in the ancient dyeing industry, confirms this meaning – cloth was baptizo (immersed) in the dye to ensure full saturation. Christ’s own baptism provides the definitive example: “And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened…” (Mark 1:9-10, KJV). His coming “up out of the water” presupposes His having gone down into the water. The practical requirements for John’s ministry further support immersion: “And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized.” (John 3:23, KJV). The need for “much water” would be unnecessary for sprinkling or pouring. The apostolic practice mirrored this: when Philip baptized the Ethiopian eunuch, the account is explicit: “And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip…” (Acts 8:38-39, KJV). Both went down into and came up out of the water. Sr. White leaves no ambiguity on this point: “Baptism by immersion is the only mode prescribed in the Scriptures.” (The Spirit of Prophecy, Vol. 3, p. 203, 1878). Furthermore, “Christ Himself submitted to the ordinance of baptism by immersion, thus setting an example for His followers.” (Manuscript Releases, Vol. 5, p. 100, 1985). To reinforce this, Scripture states, “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him…” (Matthew 3:16, KJV), confirming immersion. Additionally, “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:4, KJV), linking immersion to the symbolism of burial. Sr. White also notes, “The ceremony of baptism by sprinkling or pouring is not recognized in the Scriptures.” (Signs of the Times, May 8, 1879). She further states, “Immersion is the only method that fully represents the death and resurrection of Christ.” (Review and Herald, July 12, 1898). Methods such as sprinkling or pouring, introduced later through human tradition, fundamentally fail to convey the rich biblical symbolism of being buried with Christ and raised to new life. Adherence to these unbiblical practices represents a departure from divine command, substituting human invention for God’s clear instruction, as warned against by Christ Himself (Matthew 15:9, Mark 7:8). Following the explicit example of Christ and the clear testimony of Scripture remains the only safe and faithful path. The overwhelming weight of biblical evidence, linguistic meaning, and Christ’s personal example confirms immersion as the one true, divinely ordained method of baptism.

What are the prerequisites for biblical baptism?

PREREQUISITES FOR BAPTISM!

Because baptism signifies such a profound commitment – a public declaration of allegiance to Christ and identification with His death and resurrection – Scripture clearly outlines prerequisites that must be met by the candidate before undergoing the ordinance. Biblical baptism is not a passive reception but an active response of faith and repentance, requiring prior instruction, genuine belief, sincere sorrow for sin leading to a turning away from it, and a conscious commitment to follow Christ. These requirements inherently render the practice of infant baptism incompatible with the scriptural model.

The prerequisites are woven into the very fabric of the New Testament commands and examples:

1. Teaching/Understanding: Christ commanded His disciples, “Go ye therefore, and teach all nations, baptizing them…” (Matthew 28:19, KJV). Instruction precedes baptism.
2. Belief: Salvation and baptism are linked to faith: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” (Mark 16:16, KJV). Philip required explicit confession of faith from the eunuch: “And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.” (Acts 8:37, KJV).
3. Repentance: Peter’s Pentecost sermon linked repentance directly to baptism: “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins…” (Acts 2:38, KJV).
4. Turning from Sin/New Life: Baptism symbolizes a break with the past and entry into a new way of living: “…even so we also should walk in newness of life… Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.” (Romans 6:4, 6, KJV). This requires actively choosing to “repent and turn to God, and do works meet for repentance.” (Acts 26:20, KJV).

Sr. White emphasizes the need for thorough preparation: “Candidates for baptism should be thoroughly instructed in the principles of the truth. They need counsel that they may understand what it means to come out from the world and be separate.” (Evangelism, p. 308, 1946). Furthermore, genuine conversion must precede the rite: “None should be admitted to baptism until they give evidence that they have begun the new life.” (Evangelism, p. 311, 1946). To support this, Scripture states, “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.” (Acts 8:12, KJV), showing belief precedes baptism. Additionally, “And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.” (Acts 18:8, KJV), linking faith and baptism. Sr. White also notes, “Before baptism, there should be a thorough inquiry as to the experience of the candidate.” (Testimonies for the Church, Vol. 6, p. 95, 1900). She further states, “Baptism is a sacred ordinance, and none should enter into it without due preparation.” (Review and Herald, May 17, 1892). It is self-evident that infants are incapable of meeting these criteria: they cannot consciously believe, repent of personal sin, understand doctrinal teaching, or make a commitment to turn from sin. While dedicating infants to the Lord is appropriate (following the example of Jesus being presented in the temple), calling this dedication “baptism” misrepresents the biblical ordinance. Moreover, the idea that baptism itself imparts the power to overcome sin is a misunderstanding. Repentance, evidenced by “fruits” or a changed life (including victory over known, habitual sins), should precede baptism, which then serves as the public seal of that prior commitment, much like a wedding ceremony seals a pre-existing commitment of love and faithfulness. True biblical baptism is therefore reserved for accountable individuals who, having been taught, consciously choose to accept Christ, repent of their sins, and commit to walking in newness of life. When is rebaptism biblically necessary?

THE CASE FOR REBAPTISM!

Given the clear biblical requirements for valid baptism—informed consent, genuine faith, repentance, and the correct method (immersion)—situations inevitably arise where an individual’s previous baptismal ceremony, however sincerely undertaken at the time, falls short of the divine standard. In such cases, the Scriptures provide precedent and justification for rebaptism, affirming a present commitment to follow Christ fully according to His revealed will. Rebaptism becomes biblically necessary under specific circumstances. The primary scriptural example supporting rebaptism is found in the experience of certain disciples in Ephesus: “And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus.” (Acts 19:1-5, KJV). These individuals had received John’s baptism, which was valid for its time, yet Paul administered baptism again after instructing them more fully concerning Christ and the Holy Spirit. Adherence to true doctrine is paramount, as deviation constitutes following “another gospel” (Galatians 1:8, KJV). Sr. White supports rebaptism when greater light is received: “There are many who have never had a true experience in the Christian life… Let them be baptized again into Christ.” (Evangelism, p. 373, 1946). She also addresses situations of falling away: “If they [backsliders] desire again to unite with the church, they should commence anew. Let them be rebaptized…” (Manuscript Releases, Vol. 17, p. 24, 1990). To further clarify, Scripture states, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” (Galatians 1:8, KJV), emphasizing the importance of true doctrine. Additionally, “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” (Romans 12:2, KJV), pointing to transformation through understanding. Sr. White also notes, “Rebaptism is appropriate when one has received greater light on the truth.” (Review and Herald, August 28, 1900). She further states, “Those who have not been baptized in the biblical manner should be rebaptized.” (Evangelism, p. 375, 1946). Therefore, three primary grounds necessitate rebaptism: (1) If the initial ceremony used an unbiblical method (sprinkling, pouring, or infant baptism). (2) If the individual, though perhaps immersed, lacked genuine conversion, understanding of foundational gospel truths, or the capacity for responsible commitment at the time (e.g., baptized as a young child without full comprehension). (3) If a baptized member has fallen into significant, public apostasy, effectively severing their covenant relationship with Christ, and subsequently experiences genuine repentance and desires restoration. Rebaptism in these contexts is not viewed as negating any past sincerity, but rather as a vital step of obedience to newly understood light or a necessary renewal of covenant vows after a period of separation, akin to remarriage after a divorce signifies a fresh start. It aligns with the principle that knowing God’s will incurs responsibility: “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.” (James 4:17, KJV). How does the Elijah message reflect God’s love?

GOD’S LOVE IN WARNING AND REDEMPTION!

Amidst the solemn warnings of the Elijah message and the clear requirements surrounding baptism, it is crucial to discern the underlying current of profound divine love. These seemingly stern elements are, in fact, powerful demonstrations of God’s mercy and His earnest desire for humanity’s salvation, offered freely before the final execution of judgment. God’s love is never passive; it actively seeks to warn, rescue, and restore. A primary manifestation of God’s love lies in His unwillingness to allow individuals or nations to stumble blindly toward destruction without providing ample warning and opportunity for repentance. The sending of messengers like Elijah and John the Baptist, bearing calls to turn back to God, is a testament to His longsuffering nature. Scripture affirms this divine attribute: “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). God takes no pleasure in the consequences of sin, pleading instead for a change of heart: “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezekiel 33:11, KJV). Sr. White connects this divine compassion directly to the sending of warnings: “It is God’s love for the souls of men that leads Him to send messages of warning, to call them back from their wanderings.” (Testimonies for the Church, Vol. 5, p. 667, 1882). This is done with urgency, recognizing the closing window of opportunity: “God sends His messengers to arouse the sleeping conscience, that sinners may be led to repentance before the day of mercy shall be past.” (Signs of the Times, April 1, 1886). To further emphasize, Scripture states, “Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?” (Romans 2:4, KJV), highlighting God’s patience. Additionally, “The LORD is gracious, and full of compassion; slow to anger, and of great mercy.” (Psalm 145:8, KJV), affirming His merciful nature. Sr. White also notes, “God’s love is manifested in His efforts to save the sinner from destruction.” (Steps to Christ, p. 21, 1892). She further states, “The warnings of God are given in love, to save men from eternal ruin.” (Testimonies for the Church, Vol. 3, p. 255, 1872). Therefore, the Elijah message, with its call to “turn the heart” (Malachi 4:6), should be understood not primarily as a threat, but as a desperate, loving appeal from a heavenly Father yearning for reconciliation with His wayward children before judgment falls. Sending such warning messengers is a profound act of divine love, offering a pathway of escape from impending destruction. How does baptism demonstrate God’s provision for salvation?

BAPTISM AS A SIGN OF GOD’S LOVE!

Beyond issuing warnings, God’s love actively provides the very means for cleansing, forgiveness, and restoration through the infinite sacrifice of His Son, Jesus Christ. The ordinance of baptism, symbolizing the washing away of sin and the beginning of a new life empowered by Christ, stands as a tangible expression of this loving provision for reconciliation and complete transformation. The connection between baptism and cleansing is explicit: “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” (Acts 22:16, KJV). This cleansing is not earned but received through God’s mercy: “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;” (Titus 3:5, KJV). This symbolic washing points to the true cleansing agent, the sacrifice of Christ: “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” (1 John 1:7, KJV). Sr. White eloquently captures the depth of this love demonstrated in Christ’s sacrifice, the reality which baptism signifies: “Wonderful is the thought that the Majesty of heaven consented to stand in the place of guilty sinners, and to bear the penalty of transgression… that men might not perish but have everlasting life.” (Steps to Christ, p. 13, 1892). This provision stems directly from divine love: “In His great love He has made provision that we may be cleansed from sin and renewed in His image.” (Review and Herald, June 10, 1902). To further illustrate, Scripture states, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:” (Ephesians 2:8, KJV), emphasizing salvation as a gift. Additionally, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8, KJV), highlighting Christ’s sacrifice. Sr. White also notes, “The sacrifice of Christ is the means by which we are cleansed and restored.” (The Desire of Ages, p. 25, 1898). She further states, “Through the cross, God has provided a way for the sinner to return to Him.” (Christ’s Object Lessons, p. 156, 1900). Submitting to baptism, therefore, becomes an act of faith, gratefully accepting God’s loving remedy for sin offered through Jesus. It is an embrace of the offered forgiveness and the promise of a completely new beginning, standing in stark contrast to the futility of self-effort or the hopelessness of remaining estranged from God. Baptism, correctly understood and entered into, serves as a beautiful covenant sign memorializing God’s immense love, which provides full pardon and a fresh start through faith in Jesus Christ. What responsibilities do believers have toward God in response to His love?

The reception of God’s gracious warnings, embodied in the Elijah message, and the acceptance of His provision for salvation, signified in baptism, inevitably place upon the believer certain responsibilities toward God Himself. This response is not one of earning favor, but of gratefully acknowledging His sovereignty and aligning one’s life with His revealed will. The commitment made requires ongoing, active participation. The initial and foundational responsibility upon hearing God’s call is genuine repentance, which involves more than fleeting sorrow for sin; it necessitates a decisive turning away from known transgression and a wholehearted surrender of the personal will to God’s authority. Scripture calls for this definitive action: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;” (Acts 3:19, KJV). This involves forsaking sinful patterns: “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.” (Isaiah 55:7, KJV). It requires active submission and purification: “Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.” (James 4:7-8, KJV). Sr. White emphasizes the totality of this surrender as a daily priority: “Consecrate yourself to God in the morning; make this your very first work. Let your prayer be, ‘Take me, O Lord, as wholly Thine. I lay all my plans at Thy feet. Use me today in Thy service. Abide with me, and let all my work be wrought in Thee.’” (Steps to Christ, p. 70, 1892). True repentance goes beyond mere outward conformity; it involves a fundamental shift in allegiance: “True repentance leads men to renounce their own righteousness and to look to Christ as their only hope.” (Patriarchs and Prophets, p. 555, 1890). To further emphasize, Scripture states, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;” (Isaiah 1:16, KJV), calling for purification. Additionally, “Create in me a clean heart, O God; and renew a right spirit within me.” (Psalm 51:10, KJV), seeking inner renewal. Sr. White also notes, “Repentance includes sorrow for sin and a turning away from it.” (Steps to Christ, p. 23, 1892). She further states, “The heart must be surrendered to God before true reformation can take place.” (Christ’s Object Lessons, p. 159, 1900). This repentance is not simply feeling sorry, but a change of mind (metanoia) that leads to a tangible change in behavior – the “fruits meet for repentance” demanded by John. It involves actively forsaking known sin before baptism, rather than expecting the ordinance itself to magically impart victory. The analogy of marriage holds true: commitment precedes the ceremony. Therefore, the believer’s primary responsibility toward God begins with acknowledging personal sin, consciously choosing to turn from it, and unreservedly surrendering personal plans and desires to His lordship. What further responsibilities to God involve obedience and ongoing commitment?

OBEDIENCE AND FAITHFULNESS!

This initial surrender through repentance leads organically to the next crucial aspect of responsibility toward God: demonstrating genuine faith through consistent obedience to all of His known commandments and ordinances, including participation in baptism by immersion as He instructed. Faith and obedience are inextricably linked in Scripture. Jesus stated the connection simply: “If ye love me, keep my commandments.” (John 14:15, KJV). The apostle John echoes this: “For this is the love of God, that we keep his commandments: and his commandments are not grievous.” (1 John 5:3, KJV). Faith without corresponding action is declared lifeless: “Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.” (James 2:17-18, KJV). Sr. White clarifies the relationship: “Obedience is the fruit of faith. Faith first lays hold of Christ, and then it leads to a life of obedience.” (Selected Messages, Book 3, p. 197, 1980). This obedience extends to the specific ordinances Christ established: “We are to follow the example of Christ, our pattern, in all things. Baptism is one of the points in which we are to obey His command.” (Testimonies for the Church, Vol. 2, p. 370, 1870). To support this, Scripture states, “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” (John 15:10, KJV), linking obedience to love. Additionally, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” (Revelation 22:14, KJV), promising blessings for obedience. Sr. White also notes, “Obedience to God’s commandments is the evidence of our love for Him.” (Christ’s Object Lessons, p. 283, 1900). She further states, “True faith will be manifested by a life of obedience to all the requirements of God.” (Patriarchs and Prophets, p. 166, 1890). This obedience is not a form of legalism aimed at earning salvation, but the natural, joyful expression of a heart transformed by God’s grace and motivated by love. It involves embracing all of God’s revealed will, not selectively choosing which commands to follow. Neglecting a known duty, such as baptism, constitutes sin: “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.” (James 4:17, KJV). Thus, a vital component of the believer’s responsibility to God is to actively demonstrate genuine faith and love through consistent obedience to His Word, which explicitly includes submitting to baptism according to the biblical pattern. What responsibilities do believers have toward their neighbors?

The profound truths encompassed in the Elijah message and the transformative experience signified by baptism carry implications that extend beyond the individual’s relationship with God. They engender solemn responsibilities toward fellow human beings, compelling believers to act as agents of warning, hope, and restoration in a world nearing its final crisis. Having been entrusted with the light of God’s truth, particularly the urgent end-time warnings encapsulated in the Three Angels’ Messages (the modern Elijah message), believers bear a sacred duty to share this knowledge with others. This involves faithfully calling friends, family, communities, and the wider world to repentance and preparation for the imminent return of Christ. The role is akin to that of a watchman, charged with sounding the alarm in the face of danger. God held the ancient watchman accountable: “Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.” (Ezekiel 3:17-19, KJV). This commission is universalized in the Great Commission: “And he said unto them, Go ye into all the world, and preach the gospel to every creature.” (Mark 16:15, KJV). The proclamation must be persistent and comprehensive: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.” (2 Timothy 4:2, KJV). Sr. White underscores this solemn obligation: “We are watchmen, and we have a solemn responsibility to warn the world of its coming doom.” (Testimonies for the Church, Vol. 8, p. 150, 1904). Possessing light creates an obligation to share it: “Those who have received the light are to let their light shine forth to others.” (Christ’s Object Lessons, p. 415, 1900). To further emphasize, Scripture states, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.” (Romans 13:11, KJV), urging urgency in sharing the message. Additionally, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19, KJV), reinforcing the call to teach. Sr. White also notes, “Every soul who has received the truth is under obligation to impart it to others.” (Testimonies for the Church, Vol. 9, p. 103, 1909). She further states, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work, and unite their efforts with those of ministers and church officers.” (Gospel Workers, p. 352, 1915). This responsibility is not about coercing belief but about faithfully and lovingly delivering the life-saving message God has given, mirroring the preparatory work of Elijah and John. It is a collective duty for those who have embraced the final warning message to disseminate it far and wide. A core responsibility toward one’s neighbor, therefore, is the faithful proclamation of the specific warnings and truths God has revealed for their eternal well-being. How does a transformed life enhance the sharing of the message?

LIVING THE MESSAGE!

However, effectively fulfilling the responsibility to share the message requires more than mere verbal proclamation; it demands a life that consistently validates the truth being presented. The responsibility toward one’s neighbor extends to living in a manner congruent with the Christian profession, demonstrating the practical reality of the “newness of life” inaugurated at baptism. Such a life serves as a powerful, credible witness that can draw others toward Christ through observable transformation. Jesus emphasized the impact of lived faith: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matthew 5:16, KJV). The apostle Peter urged believers to maintain integrity in their conduct: “Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.” (1 Peter 2:12, KJV). Paul described believers as lights shining in a dark world: “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;” (Philippians 2:15, KJV). Sr. White highlights the power of this lived testimony: “The most powerful testimony that we can bear to the world is a well-ordered life and a godly conversation.” (Testimonies for the Church, Vol. 2, p. 259, 1870). Consistency is key to effective witness: “Our lives must be consistent with our profession, that we may win others to Christ.” (Gospel Workers, p. 471, 1915). To further illustrate, Scripture states, “But as he which hath called you is holy, so be ye holy in all manner of conversation;” (1 Peter 1:15, KJV), calling for holiness in conduct. Additionally, “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.” (1 Timothy 4:12, KJV), urging exemplary living. Sr. White also notes, “A consistent Christian life is the most convincing argument that can be presented in favor of Christianity.” (Testimonies for the Church, Vol. 9, p. 21, 1909). She further states, “By a life of holy endeavor and firm adherence to the right, we may exert an influence that will be a power for good.” (Christ’s Object Lessons, p. 340, 1900). Hypocrisy, like that of the Pharisees confronted by John, fatally undermines the spoken message. Practical demonstrations of faith – integrity in daily affairs, kindness and compassion in relationships, adherence to principles of healthful living, conscientious observance of the Sabbath – become integral parts of the witness. The collective responsibility, therefore, includes living out the transformation signified by baptism, allowing individual and communal lives to become compelling evidence supporting the truth proclaimed. Living a transformed, obedient life is thus an indispensable aspect of fulfilling the responsibility toward neighbors, rendering the verbal witness authentic and attractive. What are the key reflections for those preparing for Christ’s return?

PREPARING FOR THE FINAL DAY!

The threads weaving through the ministries of Elijah, John the Baptist, the end-time remnant, and the ordinance of baptism reveal a consistent divine tapestry. God’s method involves loving warnings, calls to repentance, restoration of truth, and preparation for His mighty acts, culminating in the final Elijah message proclaimed before the great and dreadful day of the Lord. Baptism stands as the covenant sign of accepting this message, symbolizing death to the old life and resurrection to walk in obedience with Christ. Reflecting upon these truths prompts deep personal and communal consideration. Has the Elijah message truly taken root in the individual heart, leading to genuine repentance and surrender? Has the transformative power signified by baptism – death to self, resurrection to new life – become a daily reality? Is there a constant seeking of the Holy Spirit’s empowerment for faithful obedience and effective witness? These are questions demanding honest introspection from every soul preparing for Christ’s return.

Collectively, as a movement entrusted with this final phase of the Elijah work, critical assessment is also necessary. Is the movement faithfully embodying the spirit and power of Elijah in its proclamation and practice? Is there unity in presenting the final warning message with clarity, conviction, and Christlike love? Are local congregations serving as nurturing environments where new believers, having entered the covenant through baptism, are thoroughly instructed, discipled, and integrated into the body, prepared for service and steadfastness amidst final events? The call is to corporate faithfulness, mirroring the boldness and fidelity of the prophets of old. The nearness of Christ’s return, the very event Malachi’s prophecy anticipates, imbues this work with unparalleled urgency. Opposition, mirroring that faced by Elijah from Jezebel and John from Herodias, should be expected, yet discouragement has no place. The promise of Christ’s abiding presence (“lo, I am with you alway, even unto the end of the world.” Matthew 28:20, KJV) and the assurance of the Holy Spirit’s power (Acts 1:8, KJV) provide the needed strength and encouragement to press forward until the work is finished. To underscore this urgency, Scripture states, “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” (Revelation 22:12, KJV), emphasizing the imminent return. Additionally, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” (Acts 1:8, KJV), promising divine empowerment. Sr. White notes, “The work of God in this earth will soon close, and every soul must be ready to meet Him.” (Testimonies for the Church, Vol. 5, p. 206, 1882). She further states, “The time is at hand when the work must be done with intensity and fervor.” (Testimonies for the Church, Vol. 9, p. 117, 1909). The collective responsibility is to faithfully proclaim the final message with urgency and clarity, preparing a people for the Lord’s return.

“Prepare ye the way of the LORD, make straight in the desert a highway for our God.” (Isaiah 40:3, KJV).

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