“He giveth power to the faint; and to them that have no might he increaseth strength” (Isaiah 40:29).

In Philippians 4, Christ our High Priest supplies the strength to restore, rejoice, pray, give, and stay faithful in every condition of life.

CAN CHRIST STRENGTHEN US DAILY?

The epistle to the Philippians rises from a Roman prison, yet its central promise announces a strength that no chain could bind or silence: “I can do all things through Christ which strengtheneth me” (Philippians 4:13). Ellen G. White, the prophetic messenger given to the remnant church, fixes the setting of this letter with plain words, “Paul’s letter to the Philippians, like the one to the Colossians, was written while he was a prisoner at Rome” (The Acts of the Apostles, p. 479.1, 1911), and Luke closes Acts with the same scene, “And Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” (Acts 28:30-31). Paul never concealed his chains, and he described his calling in plain and courageous terms when he wrote to the Ephesian believers, “For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak” (Ephesians 6:20). He also knew that the message remained free while the messenger sat in bonds, for he testified to his son in the faith, “Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound” (2 Timothy 2:9). The inspired pen explains the source of his steady courage in a line every weary worker should remember, “The grace of God sustained Paul in his imprisonment, enabling him to rejoice in tribulation” (The Acts of the Apostles, p. 480.2, 1911), and Paul confirms it himself, “But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel;” (Philippians 1:12). Through inspired counsel we are told, “Though he was a prisoner, Paul was not discouraged. Instead, a note of triumph rings through the letters that he wrote from Rome to the churches” (The Acts of the Apostles, p. 484.2, 1911), and this triumph grew from a settled devotion that Paul summed up in one short sentence, “For to me to live is Christ, and to die is gain” (Philippians 1:21). The same writer reminds us, “The Lord can bring victory out of that which may seem to us discomfiture and defeat” (The Acts of the Apostles, p. 481.1, 1911), and another passage in that book gives the reason for our hope in every trial, “Jesus is the source of power, the fountain of life” (The Acts of the Apostles, p. 478.2, 1911). A prison limited the apostle’s movement but not the grace that reached him from Christ, and that grace still meets our deepest need, for “The power of a higher, purer, nobler life is our great need” (The Acts of the Apostles, p. 478.1, 1911).

Where Did This Church First Learn Joy?

The church that received this letter was born in suffering, and its first members learned that praise can rise from the darkest cell of a Roman city: “And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them” (Acts 16:25). Before that night the Lord had opened a seeking heart beside the river, for Scripture records, “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul” (Acts 16:14), and the inspired pen adds simply, “Lydia received the truth gladly” (The Acts of the Apostles, p. 212.1, 1911). The prophetic messenger then describes the pain the apostles carried in the inner prison of Philippi, “The apostles suffered extreme torture because of the painful position in which they were left, but they did not murmur. Instead, in the utter darkness and desolation of the dungeon, they encouraged each other by words of prayer and sang praises to God because they were found worthy to suffer shame for His sake” (The Acts of the Apostles, p. 213.4, 1911), and David had long before sung, “Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life” (Psalms 42:8). In The Acts of the Apostles we read of the effect their song had upon hardened men who had never heard such sounds before, “They had been accustomed to hear shrieks and moans, cursing and swearing, breaking the silence of the night; but never before had they heard words of prayer and praise ascending from that gloomy cell. Guards and prisoners marveled and asked themselves who these men could be, who, cold, hungry, and tortured, could yet rejoice” (The Acts of the Apostles, p. 214.1, 1911). Heaven was not silent while men were cruel, for through inspired counsel we are told, “But while men were cruel and vindictive, or criminally negligent of the solemn responsibilities devolving upon them, God had not forgotten to be gracious to His servants” (The Acts of the Apostles, p. 215.1, 1911), and an earthquake opened every door that night. The apostles did not answer cruelty with bitterness, since “Paul and Silas had the spirit of Christ, not the spirit of revenge. Their hearts, filled with the love of the Saviour, had no room for malice against their persecutors” (The Acts of the Apostles, p. 216.1, 1911), and their kindness moved the jailer, of whom we read, “He would see what manner of men these were who repaid with kindness the cruelty with which they had been treated” (The Acts of the Apostles, p. 216.2, 1911). The frightened keeper then asked the question every awakened soul must ask, “And brought them out, and said, Sirs, what must I do to be saved?” (Acts 16:30), and Paul gave the answer that still opens heaven, “And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:31). Philippi learned at its birth that the joy of Christ does not wait for easy days, for the jailer’s whole house was changed in one night, “And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house” (Acts 16:34).

Why Does This Letter Speak to Us?

Paul’s letter was written for a real church with real needs, yet Scripture teaches that such inspired records were preserved for every later reader: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Romans 15:4). The inspired pen tells us plainly that the apostle’s words were kept with our own struggles in view, “These words were recorded for the help of every striving soul. Paul holds up the standard of perfection and shows how it may be reached” (The Acts of the Apostles, p. 482.1, 1911), and we are wise to read them in that light. The Philippians had shown steady love to Paul in his need, and the prophetic messenger notes, “Of all the churches, that of Philippi had been the most liberal in supplying Paul’s wants” (The Acts of the Apostles, p. 479.2, 1911), which explains the warmth of his reply to them. Paul answered that love with thanksgiving and with a confident prayer that God would finish His work, “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), and he asked for still more, “And this I pray, that your love may abound yet more and more in knowledge and in all judgment;” (Philippians 1:9). Through inspired counsel we learn the purpose of such growth, “Thus they are prepared to work for others. It is the Saviour’s purpose that human beings, purified and sanctified, shall be His helping hand” (The Acts of the Apostles, p. 478.3, 1911), and Paul names the fruit God desires to see in His people, “Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God” (Philippians 1:11). The letter calls the church to a life that is humble and active at the same time, and in The Acts of the Apostles we find, “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner” (The Acts of the Apostles, p. 482.2, 1911). Paul states both sides of this partnership in one appeal, “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), and he grounds it in divine power, “For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:13), while Sr. White adds, “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation” (The Acts of the Apostles, p. 482.3, 1911). The same author declares, “Day by day God works with him, perfecting the character that is to stand in the time of final test” (The Acts of the Apostles, p. 483.1, 1911), so this letter is no old record for scholars alone but a living word for every believer who seeks strength today.

Who Strengthens Us From the Sanctuary?

The strength Paul describes in Philippians flows from a living Saviour who now ministers for His people in the heavenly sanctuary: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Hebrews 8:1-2). In The Great Controversy we read a sentence that sets Christ’s present work beside His sacrifice on Calvary, “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross” (The Great Controversy, p. 489.1, 1911), and this truth guards our hope. The same chapter explains how that ministry reaches the struggling believer who comes in faith, “Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God” (The Great Controversy, p. 489.1, 1911), so no sincere prayer is ignored above. Scripture therefore invites us to hold fast and to draw near with confidence, saying, “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Hebrews 4:14), and then adding the gracious call, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16). Uriah Smith saw this truth pictured in the garments of Israel’s high priest and wrote, “This suggested that the world’s great High Priest has strength to bear his people upon his shoulders, strength to sustain them, and love to enshrine them within his heart” (Uriah Smith, Looking Unto Jesus, p. 106.1, 1898), a picture that brings comfort to tired hearts. The prophetic messenger declares, “The sanctuary in heaven is the very center of Christ’s work in behalf of men” (The Great Controversy, p. 488.3, 1911), and she adds the duty that follows, “All need a knowledge for themselves of the position and work of their great High Priest” (The Great Controversy, p. 488.2, 1911), which calls every believer to careful and prayerful study. Paul’s confidence that Christ strengthens His people rests on this priestly work, for “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25), and “For in that he himself hath suffered being tempted, he is able to succour them that are tempted” (Hebrews 2:18), while our hope enters within the veil, “Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec” (Hebrews 6:19-20). Through inspired counsel we are told, “We are now living in the great day of atonement” (The Great Controversy, p. 489.3, 1911), and we receive this promise as well, “Let none, then, regard their defects as incurable. God will give faith and grace to overcome them” (The Great Controversy, p. 489.2, 1911), so every lesson of this chapter leads us back to our Intercessor above.

Can Prayer Reach the Mercy Seat Today?

Israel’s sanctuary service taught that prayer rises to God through the merits of a Mediator, and Moses received this command concerning the golden altar: “And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee” (Exodus 30:6). In Patriarchs and Prophets we read how the worshiper was to look beyond the visible tent to the unseen ministry above, “As in that typical service the priest looked by faith to the mercy seat which he could not see, so the people of God are now to direct their prayers to Christ, their great High Priest, who, unseen by human vision, is pleading in their behalf in the sanctuary above” (Patriarchs and Prophets, p. 353.1, 1890). The same book explains the meaning of the fragrant cloud that rose each day before the Lord, “The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness, which through faith is imputed to His people, and which can alone make the worship of sinful beings acceptable to God” (Patriarchs and Prophets, p. 353.2, 1890), and David prayed with this picture in mind, “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice” (Psalms 141:2). On the Day of Atonement the high priest carried that incense within the veil, as the Lord commanded, “And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:” (Leviticus 16:12-13), and John saw its heavenly fulfillment, “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne” (Revelation 8:3). Through inspired counsel we are told, “He holds before the Father the censer of His own merits, in which there is no taint of earthly corruption” (Selected Messages, book 1, p. 344.2, 1958), and Uriah Smith saw the same assurance in the high priest’s breastplate, “The urim and thummim, signifying ‘light and perfection,’ was the divine light that shone through the precious stones of the breastplate, in response to the petitions which the high priest presented before the Lord. This showed forth the divine guidance which he grants to those who seek to walk in his ways” (Uriah Smith, Looking Unto Jesus, p. 106.1, 1898). The prophetic messenger also links confession with this ministry when she writes, “As the high priest sprinkled the warm blood upon the mercy seat, while the fragrant cloud of incense ascended before God, so while we confess our sins and plead the efficacy of Christ’s atoning blood, our prayers are to ascend to heaven, fragrant with the merits of our Saviour’s character” (Testimonies to Ministers and Gospel Workers, p. 92.2, 1923), and the morning and evening hours carried the same lesson. She notes this example, “In this custom Christians have an example for morning and evening prayer” (Patriarchs and Prophets, p. 353.3, 1890), and she adds a gracious word, “While God condemns a mere round of ceremonies, without the spirit of worship, He looks with great pleasure upon those who love Him, bowing morning and evening to seek pardon for sins committed and to present their requests for needed blessings” (Patriarchs and Prophets, p. 353.3, 1890), so the believer who prays each day stands in an old and sacred pattern. Paul’s later call to make our requests known rests on this priestly picture, for “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,” (Hebrews 10:19), and when we pray in weakness, Christ presents our prayer with His perfect merit, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:22).

What Path Will This Study Follow?

Philippians 4 gathers the whole Christian life into a series of practical duties, and each duty depends on grace that Christ alone supplies: “He giveth power to the faint; and to them that have no might he increaseth strength” (Isaiah 40:29). In The Acts of the Apostles we read, “Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success” (The Acts of the Apostles, p. 482.2, 1911), and the same chapter reminds us, “At every step we touch His living power” (The Acts of the Apostles, p. 478.2, 1911), so effort and dependence walk together. Paul spoke from long experience when he described the steady, forward effort of faith that marked his whole ministry, “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:13-14). The inspired pen adds, “But in all the busy activities of his life, Paul never lost sight of one great purpose—to press toward the prize of his calling” (The Acts of the Apostles, p. 483.3, 1911), and it also explains the daily secret of that aim, “Daily he must learn the meaning of self-surrender” (The Acts of the Apostles, p. 483.1, 1911), which shows that his great aim was renewed each day by surrender. This study will move from strength in weakness to restoring sympathy, then to unity, joy, peace, purity of mind, and contentment. It will consider surrender on the narrow way, abiding in Christ, generous fellowship, and faithful witness in hard places, because “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20), and “Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;” (Colossians 1:11). Through inspired counsel we are told, “The great purpose that constrained Paul to press forward in the face of hardship and difficulty should lead every Christian worker to consecrate himself wholly to God’s service” (The Acts of the Apostles, p. 484.1, 1911), and Paul writes, “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us” (2 Corinthians 4:7), while Peter adds the promise of settled strength, “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Peter 5:10). We begin where Paul began, with an honest admission of need and with the motive that governed his whole life, for “To exalt the cross of Calvary—this was the all-absorbing motive that inspired his words and acts” (The Acts of the Apostles, p. 483.3, 1911).

Can True Strength Begin With Need?

Human confidence can promise much, yet Paul locates lasting strength in a learned dependence upon Christ that holds firm in every changing condition: “I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need” (Philippians 4:12). He did not claim that faith had spared him hunger or loss, for he described his ministry in honest terms, “In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness” (2 Corinthians 11:27). His testimony also shows that this steadiness was learned through long and costly experience rather than given to him as a natural gift, “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content” (Philippians 4:11). In Education we read a sentence that brings this lesson into ordinary life, “Faith is needed in the smaller no less than in the greater affairs of life. In all our daily interests and occupations the sustaining strength of God becomes real to us through an abiding trust” (Education, p. 255.1, 1903), and David sang of the same help in the hour of need, “The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him” (Psalms 28:7). The inspired pen places the whole secret in a few simple words, “Your hope is not in yourself; it is in Christ. Your weakness is united to His strength, your ignorance to His wisdom, your frailty to His enduring might” (Steps to Christ, p. 70.2, 1892), and the apostle learned to glory in this exchange, “Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” (2 Corinthians 12:10). Through inspired counsel we are warned against trusting ourselves, “Hence, whenever we permit our hearts to be drawn away from God, whenever we indulge self-exaltation or self-dependence, we are sure to be overthrown” (Gospel Workers, p. 322.3, 1915), and we are reminded of the frightened disciples on the stormy sea, “In their efforts to save themselves, they forgot Jesus; and it was only when, in despair of self-dependence, they turned to Him that He could give them help” (The Desire of Ages, p. 336.2, 1898). The prophet Jeremiah long ago named the only boast that God will honor in His people, “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD” (Jeremiah 9:23-24), and that boast still points us to Him. The prophetic messenger adds, “When the mind dwells upon self, it is turned away from Christ, the source of strength and life” (Steps to Christ, p. 71.2, 1892), and she assures us that the faith of God’s servants is not an ancient wonder only, “These things were not written merely that we might read and wonder, but that the same faith which wrought in God’s servants of old might work in us. In no less marked a manner than He wrought then will He work now wherever there are hearts of faith to be channels of His power” (Education, p. 256.1, 1903).

Can Grace Be Earned by Good Works?

The gospel declares that salvation is a gift received by faith, and Paul states this truth so plainly that no believer needs to be confused: “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). In Steps to Christ we find the balance that guards this truth from two opposite errors, “We do not earn salvation by our obedience; for salvation is the free gift of God, to be received by faith. But obedience is the fruit of faith” (Steps to Christ, p. 61.1, 1892), and that balance must govern all our teaching. Paul taught Titus the same foundation when he wrote of God’s saving kindness toward unworthy sinners, “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), and he told the Romans, “Being justified freely by his grace through the redemption that is in Christ Jesus:” (Romans 3:24). The inspired pen explains why no human effort can ever meet the claims of the holy law, “We have no righteousness of our own with which to meet the claims of the law of God. But Christ has made a way of escape for us” (Steps to Christ, p. 62.2, 1892), and Scripture names the wages of sin and the gift of God, “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23). This free gift does not leave the believer idle, for Paul adds at once, “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), and he describes the kind of faith that truly saves, “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love” (Galatians 5:6). Through inspired counsel we are told, “If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous. Christ’s character stands in place of your character, and you are accepted before God just as if you had not sinned” (Steps to Christ, p. 62.2, 1892), and Uriah Smith stated the same truth in simple words, “And all man has to do, all that he can do, is just to accept the atonement so freely provided for him” (Uriah Smith, Looking Unto Jesus, p. 40.2, 1898). The prophetic messenger also declares, “Obedience—the service and allegiance of love—is the true sign of discipleship” (Steps to Christ, p. 60.2, 1892), and she adds a vital clarification, “Instead of releasing man from obedience, it is faith, and faith only, that makes us partakers of the grace of Christ, which enables us to render obedience” (Steps to Christ, p. 60.2, 1892), so obedience is the fruit of grace and never its price. The same book warns that faith without obedience is not faith at all, “That so-called faith in Christ which professes to release men from the obligation of obedience to God, is not faith, but presumption” (Steps to Christ, p. 61.2, 1892), so grace both removes our boasting and restores our loyalty to God.

Does Grace Excuse a Needed Change?

Grace is never an excuse to avoid a needed change, because the same mercy that pardons the sinner also teaches him to walk in a new way of life: “For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;” (Titus 2:11-12). Paul anticipated the careless reply of some hearers and answered it with firm words, “What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?” (Romans 6:1-2), and the answer still stands today. In Steps to Christ we read, “More than this, Christ changes the heart. He abides in your heart by faith. You are to maintain this connection with Christ by faith and the continual surrender of your will to Him; and so long as you do this, He will work in you to will and to do according to His good pleasure” (Steps to Christ, p. 62.3, 1892), and this promise shows that the needed change is God’s own work, carried out in a heart that consents to it. The new covenant describes this same inward work, for the Lord says, “This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;” (Hebrews 10:16), and the inspired pen asks a searching question, “If our hearts are renewed in the likeness of God, if the divine love is implanted in the soul, will not the law of God be carried out in the life?” (Steps to Christ, p. 60.2, 1892). The Messiah Himself spoke in the psalm of this joyful obedience, “I delight to do thy will, O my God: yea, thy law is within my heart” (Psalms 40:8), and Sr. White explains the motive behind it, “Love to Christ will be the spring of action” (Steps to Christ, p. 44.2, 1892). Those who know this love do not bargain with God for the lowest possible standard, for “Those who feel the constraining love of God, do not ask how little may be given to meet the requirements of God; they do not ask for the lowest standard, but aim at perfect conformity to the will of their Redeemer” (Steps to Christ, p. 44.2, 1892), and Paul shows the result of the Spirit’s work, “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:4). The prophetic messenger also declares, “If we abide in Christ, if the love of God dwells in us, our feelings, our thoughts, our purposes, our actions, will be in harmony with the will of God as expressed in the precepts of His holy law” (Steps to Christ, p. 61.1, 1892), and the apostle John gives the simple and searching test of every profession of faith, “He that saith he abideth in him ought himself also so to walk, even as he walked” (1 John 2:6). Through inspired counsel we are told, “Then with Christ working in you, you will manifest the same spirit and do the same good works—works of righteousness, obedience” (Steps to Christ, p. 62.3, 1892), so grace that truly reaches the heart will always reach the hands and the habits as well.

Is Anyone Too Sinful for Christ?

No sinner stands beyond the reach of Christ’s mercy, and the Lord Himself opens the door to the most stained heart with a gracious invitation: “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isaiah 1:18). In Steps to Christ we read a sentence that has lifted countless discouraged souls, “None are so sinful that they cannot find strength, purity, and righteousness in Jesus, who died for them” (Steps to Christ, p. 52.3, 1892), and Paul spoke of himself in the same way, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (1 Timothy 1:15). The inspired pen explains how that help reaches the believer, “Strength and grace have been provided through Christ to be brought by ministering angels to every believing soul” (Steps to Christ, p. 52.3, 1892), and Jesus declared the purpose of His coming in plain words, “For the Son of man is come to seek and to save that which was lost” (Luke 19:10). Many hold back because they think they must first become better on their own, but the prophetic messenger answers that fear with tenderness, “Jesus loves to have us come to Him just as we are, sinful, helpless, dependent” (Steps to Christ, p. 52.2, 1892). She continues with a tender picture of the Saviour’s welcome, “We may come with all our weakness, our folly, our sinfulness, and fall at His feet in penitence. It is His glory to encircle us in the arms of His love and to bind up our wounds, to cleanse us from all impurity” (Steps to Christ, p. 52.2, 1892), and Paul assures us that grace is greater than our guilt, “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:” (Romans 5:20). Through inspired counsel we are urged to stop doubting that the promises include us, “Put away the suspicion that God’s promises are not meant for you. They are for every repentant transgressor” (Steps to Christ, p. 52.3, 1892), and Isaiah calls the wicked to return with this promise, “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). God’s will on this point is not uncertain, for “But it is the will of God to cleanse us from sin, to make us His children, and to enable us to live a holy life” (Steps to Christ, p. 51.3, 1892), and David rejoiced that God removes our transgressions completely, “As far as the east is from the west, so far hath he removed our transgressions from us” (Psalms 103:12). The worst record therefore need not keep anyone from Christ, because His mercy is the only remedy that can meet such deep need.

Why Does Christ Never Force the Will?

God governs His people through love and truth rather than force, and He has always set the choice before them with clear and earnest words: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:” (Deuteronomy 30:19). In Steps to Christ we read, “God does not force the will of His creatures. He cannot accept an homage that is not willingly and intelligently given” (Steps to Christ, p. 43.4, 1892), and that principle explains why the gospel always comes as an invitation. The same book shows what a forced obedience would do to the soul God created, “A mere forced submission would prevent all real development of mind or character; it would make man a mere automaton” (Steps to Christ, p. 43.4, 1892), and Joshua called Israel to a free and public decision, “And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD” (Joshua 24:15). Christ still stands at the door and waits for a response, as He says, “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20), and through inspired counsel we are told, “He invites us to give ourselves to Him, that He may work His will in us. It remains for us to choose whether we will be set free from the bondage of sin, to share the glorious liberty of the sons of God” (Steps to Christ, p. 43.4, 1892). The prophetic messenger explains where this choice is made, “The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him” (Steps to Christ, p. 47.1, 1892), and she shows what follows the surrender of the will, “You can give Him your will; He will then work in you to will and to do according to His good pleasure” (Steps to Christ, p. 47.1, 1892). Solomon heard the Lord asking for the heart itself, “My son, give me thine heart, and let thine eyes observe my ways” (Proverbs 23:26), and Jesus promised that no willing seeker will be turned away, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out” (John 6:37). Yet the same author warns that a persistent refusal can close the door from our side, “Christ is ready to set us free from sin, but He does not force the will; and if by persistent transgression the will itself is wholly bent on evil, and we do not desire to be set free, if we will not accept His grace, what more can He do?” (Steps to Christ, p. 34.2, 1892), and that warning is given in love. Because Christ respects the will He created, He grieves over those who refuse, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matthew 23:37), yet He gives all His power to those who yield.

What Is the Greatest Battle Ever Fought?

The hardest conflict in the Christian life is fought within the heart, and Paul describes that inner struggle with painful honesty and deep longing: “O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin” (Romans 7:24-25). In Steps to Christ we read, “The warfare against self is the greatest battle that was ever fought. The yielding of self, surrendering all to the will of God, requires a struggle; but the soul must submit to God before it can be renewed in holiness” (Steps to Christ, p. 43.3, 1892), and this sentence explains why surrender often feels like a struggle. The inspired pen describes the depth of the change that God must bring to every fallen heart, “The whole heart must be yielded to God, or the change can never be wrought in us by which we are to be restored to His likeness” (Steps to Christ, p. 43.2, 1892), and Paul names the two forces at war within us, “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Galatians 5:17). Through inspired counsel we learn God’s purpose in this battle, “God desires to heal us, to set us free. But since this requires an entire transformation, a renewing of our whole nature, we must yield ourselves wholly to Him” (Steps to Christ, p. 43.2, 1892), and Jesus set the terms of discipleship plainly, “And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23). The prophetic messenger warns against a divided heart that keeps one hand on the world, “We cannot be half the Lord’s and half the world’s. We are not God’s children unless we are such entirely” (Steps to Christ, p. 44.1, 1892), and Paul shows the decisive choice, “And they that are Christ’s have crucified the flesh with the affections and lusts” (Galatians 5:24). When we fear the cost of this surrender, Sr. White asks us to consider what we truly give up, “But what do we give up, when we give all? A sin-polluted heart, for Jesus to purify, to cleanse by His own blood, and to save by His matchless love” (Steps to Christ, p. 46.1, 1892), and the answer humbles our pride. Solomon taught that self-rule is a greater victory than conquest, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city” (Proverbs 16:32), and Paul kept his own body under discipline, “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). The struggle is real and sometimes long, but it is never hopeless, because “Through the right exercise of the will, an entire change may be made in your life. By yielding up your will to Christ, you ally yourself with the power that is above all principalities and powers” (Steps to Christ, p. 48.1, 1892), and the surrendered will is never left to fight alone.

Does Love or Fear Draw Disciples?

The Saviour draws His people by love rather than by fear, and the Lord described His way with Israel in tender language through Jeremiah: “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3). In The Desire of Ages we read, “It is not the fear of punishment, or the hope of everlasting reward, that leads the disciples of Christ to follow Him. They behold the Saviour’s matchless love, revealed throughout His pilgrimage on earth, from the manger of Bethlehem to Calvary’s cross, and the sight of Him attracts, it softens and subdues the soul” (The Desire of Ages, p. 480.3, 1898), and that is why the cross remains the strongest call to obedience. Hosea pictured the same patient drawing when the Lord spoke of His wayward people, “I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them” (Hosea 11:4), and the inspired pen applies it simply, “He compels none to follow Him” (The Desire of Ages, p. 480.2, 1898). The apostle John explains why love removes the dread that once ruled the guilty heart, “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love” (1 John 4:18), and Sr. White describes what happens next, “Love awakens in the heart of the beholders. They hear His voice, and they follow Him” (The Desire of Ages, p. 480.3, 1898). Paul found the same power at work in his own ministry, “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:” (2 Corinthians 5:14), and Jesus promised that the cross would draw all people, “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32). Through inspired counsel we are told what the Saviour gave for us, “The Son of God gave all—life and love and suffering—for our redemption” (Steps to Christ, p. 45.1, 1892), and this sacrifice answers every excuse for holding back our hearts. The prophetic messenger also assures the weak, “The world’s Redeemer accepts men as they are, with all their wants, imperfections, and weaknesses; and He will not only cleanse from sin and grant redemption through His blood, but will satisfy the heart-longing of all who consent to wear His yoke, to bear His burden” (Steps to Christ, p. 46.3, 1892), and Paul reminds us that God’s goodness leads us to repentance, “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). Yet the same pen warns against a cold religion of duty alone, “There are those who profess to serve God, while they rely upon their own efforts to obey His law, to form a right character, and secure salvation. Their hearts are not moved by any deep sense of the love of Christ, but they seek to perform the duties of the Christian life as that which God requires of them in order to gain heaven. Such religion is worth nothing” (Steps to Christ, p. 44.2, 1892), because only love can make obedience glad and steady.

Can the Self-Distrustful Be Made Strong?

God often chooses people who doubt their own ability, and He meets their fear with His presence rather than with praise for their talents: “And the LORD said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say” (Exodus 4:11-12). Jeremiah also felt too young and weak for his calling, but the Lord answered him with a promise of help, “But the LORD said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces: for I am with thee to deliver thee, saith the LORD” (Jeremiah 1:7-8). In Education we read counsel that fits every timid believer, “Let the self-distrustful, whose lack of self-reliance leads them to shrink from care and responsibility, be taught reliance upon God. Thus many a one who otherwise would be but a cipher in the world, perhaps only a helpless burden, will be able to say with the apostle Paul, ‘I can do all things through Christ which strengtheneth me.’” (Education, p. 256.2, 1903), and this promise gives fresh hope to every hesitant worker. The inspired pen describes the person who feels trapped by repeated failure, “You desire to give yourself to Him, but you are weak in moral power, in slavery to doubt, and controlled by the habits of your life of sin. Your promises and resolutions are like ropes of sand” (Steps to Christ, p. 47.1, 1892), and she continues with honest sympathy, “The knowledge of your broken promises and forfeited pledges weakens your confidence in your own sincerity, and causes you to feel that God cannot accept you; but you need not despair” (Steps to Christ, p. 47.1, 1892). Paul confessed that his sufficiency did not come from himself, “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;” (2 Corinthians 3:5), and Zechariah heard the Lord name the true source of power, “Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zechariah 4:6). Through inspired counsel we are told how complete this supply can be, “Through faith in Christ, every deficiency of character may be supplied, every defilement cleansed, every fault corrected, every excellence developed” (Education, p. 257.5, 1903), and the prophetic messenger adds a word of courage, “Whatever the mistakes or failures of the past, we may, with the help of God, rise above them” (The Ministry of Healing, p. 516.4, 1905). The early disciples were not stronger by nature than we are, for “They had the same battle with sin to fight. They needed the same grace, in order to live a holy life” (Steps to Christ, p. 72.2, 1892), and Isaiah promised renewed strength to those who wait, “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31). Asaph confessed the same truth when he wrote, “My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever” (Psalms 73:26), so the self-distrustful need not hide, because their weakness is the very place where God displays His strength.

Can Confession Open the Way to Change?

Honest confession opens the way for real change, because God promises both forgiveness and cleansing to those who bring their sins into His light: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Solomon warned that hidden sin brings no blessing to the one who covers it, “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13), and David found peace only when he stopped hiding, “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah” (Psalms 32:5). In Steps to Christ we read, “You cannot atone for your past sins; you cannot change your heart and make yourself holy. But God promises to do all this for you through Christ” (Steps to Christ, p. 51.1, 1892), and this promise lifts the burden that no human effort can remove. The inspired pen then describes the simple steps of faith that follow, “You confess your sins and give yourself to God. You will to serve Him. Just as surely as you do this, God will fulfill His word to you” (Steps to Christ, p. 51.1, 1892), and she urges us not to wait for feelings before we believe, “Do not wait to feel that you are made whole, but say, ‘I believe it; it is so, not because I feel it, but because God has promised.’” (Steps to Christ, p. 51.2, 1892). David prayed for more than pardon when he asked God to make him new within, “Create in me a clean heart, O God; and renew a right spirit within me” (Psalms 51:10), and the prophetic messenger shows what such renewal requires, “Confession will not be acceptable to God without sincere repentance and reformation. There must be decided changes in the life; everything offensive to God must be put away” (Steps to Christ, p. 39.1, 1892). Through inspired counsel we learn what God does in the believing heart, “Through this simple act of believing God, the Holy Spirit has begotten a new life in your heart. You are as a child born into the family of God, and He loves you as He loves His Son” (Steps to Christ, p. 51.4, 1892), and Micah praised a God who delights in mercy, “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy” (Micah 7:18). The prophetic messenger also calls us to daily faithfulness after we have come, “Now that you have given yourself to Jesus, do not draw back, do not take yourself away from Him, but day by day say, ‘I am Christ’s; I have given myself to Him;’ and ask Him to give you His Spirit and keep you by His grace” (Steps to Christ, p. 52.1, 1892), and Isaiah joined cleansing with a new way of life, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow” (Isaiah 1:16-17). The one who has received such mercy is better prepared to extend mercy, and that leads us to the ministry of restoring sympathy.

Can Correction Heal Instead of Wound?

Correction can deepen shame, but Christian sympathy seeks recovery, and Paul begins his closing appeal to Philippi with open affection for the church: “Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved” (Philippians 4:1). He asks them to stand firm while making plain that they are deeply loved, and he had already told them the same thing, “Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace” (Philippians 1:7). In The Ministry of Healing we read, “Paul wrote to these brethren as ‘saints in Christ Jesus;’ but he was not writing to those who were perfect in character. He wrote to them as men and women who were striving against temptation and who were in danger of falling” (The Ministry of Healing, p. 167.2, 1905), and this shows that Paul’s warmth was not blind to their real struggles. The inspired pen also describes the manner in which the apostle gave needed reproof, “The apostle Paul found it necessary to reprove wrong, but how carefully he sought to show that he was a friend to the erring! How anxiously he explained to them the reason of his action!” (The Ministry of Healing, p. 166.5, 1905), and he once wrote to Corinth from a burdened heart, “For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you” (2 Corinthians 2:4). The prophetic messenger continues the portrait of his careful method, “He made them understand that it cost him pain to give them pain. He showed his confidence and sympathy toward the ones who were struggling to overcome” (The Ministry of Healing, p. 166.5, 1905), and Paul compared his own ministry to a nursing mother’s tenderness, “But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us” (1 Thessalonians 2:7-8). Through inspired counsel we are reminded, “It is always humiliating to have one’s errors pointed out. None should make the experience more bitter by needless censure” (The Ministry of Healing, p. 166.4, 1905), and she adds a sentence that every teacher and elder should weigh with care, “No one was ever reclaimed by reproach; but many have thus been repelled and have been led to steel their hearts against conviction” (The Ministry of Healing, p. 166.4, 1905). Solomon taught that honest correction from a friend is a gift rather than an injury, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Proverbs 27:6), and the friend’s spirit gives the wound its healing purpose. The same author offers a closing promise for those who correct with tenderness, “A tender spirit, a gentle, winning deportment, may save the erring and hide a multitude of sins” (The Ministry of Healing, p. 166.4, 1905), and Paul calls us to clothe ourselves with that tenderness, “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;” (Colossians 3:12).

Does Struggle Prove a Heart Insincere?

A believer’s struggle does not prove that his faith is false, for God’s people are still being perfected by the Shepherd who began the work in them: “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Hebrews 13:20-21). In Testimonies for the Church we read a realistic account of the new convert’s conflict, “The newly converted soul often has fierce conflicts with established habits or with some special form of temptation, and, being overcome by some master passion or tendency, he is guilty of indiscretion or actual wrong. It is then that energy, tact, and wisdom are required of his brethren, that he may be restored to spiritual health” (Testimonies for the Church, vol. 5, p. 604.3, 1889), and that account guards us from hasty judgment. A new member may still need help with anger, habit, fear, or family pressure, and Paul tells strong believers what to do, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves” (Romans 15:1). The prophetic messenger also calls for patient expectations, “We must expect to meet and bear with great imperfections in those who are young and inexperienced” (Testimonies for the Church, vol. 5, p. 605.1, 1889), and Paul gave the church a balanced charge for different needs, “Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men” (1 Thessalonians 5:14). Through inspired counsel we are urged, “We should strive to understand the weakness of others. We know little of the heart trials of those who have been bound in chains of darkness and who lack resolution and moral power” (The Ministry of Healing, p. 168.1, 1905), and Isaiah describes the gentle Servant of the Lord, “A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth” (Isaiah 42:3), of whom Uriah Smith wrote, “He was in all points tempted like as we are, and in all points was a victor in our behalf” (Uriah Smith, Looking Unto Jesus, p. 28.1, 1898). The same book asks us to see the struggle from the inside, “We need to put ourselves in the place of the tempted ones. Consider the power of heredity, the influence of evil associations and surroundings, the power of wrong habits” (The Ministry of Healing, p. 168.4, 1905), and the high priest of Israel was chosen with this need in mind, “Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity” (Hebrews 5:2). Sr. White adds a humbling reminder that applies to every one of us, “We should remember that our brethren are weak, erring mortals like ourselves” (Testimonies for the Church, vol. 5, p. 246.2, 1889), and David rejoiced that the Lord remembers our frame, “For he knoweth our frame; he remembereth that we are dust” (Psalms 103:14). The inspired pen also pictures the wanderer who longs for help, “Many a poor soul is misunderstood, unappreciated, full of distress and agony—a lost, straying sheep. He cannot find God, yet he has an intense longing for pardon and peace” (The Ministry of Healing, p. 168.1, 1905), so we must lead the struggling toward Christ while still taking their problem seriously.

Should Distrust Guard the Repentant?

Restoration is the goal of every Christian correction, and Paul gives that work both its direction and its spirit in one of his clearest instructions: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1). In The Ministry of Healing we read counsel that searches our own attitudes, “When one at fault becomes conscious of his error, be careful not to destroy his self-respect. Do not discourage him by indifference or distrust” (The Ministry of Healing, p. 167.3, 1905), and the next lines name a common mistake, “Do not say, ‘Before giving him my confidence, I will wait to see whether he will hold out.’ Often this very distrust causes the tempted one to stumble” (The Ministry of Healing, p. 167.3, 1905). Distrust may appear cautious, yet it can place an extra weight on a repentant person, and the father in the parable showed another way, “And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him” (Luke 15:20). Paul urged Corinth to welcome a repentant member lest grief overwhelm him, “So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him” (2 Corinthians 2:7-8), and the prophetic messenger pleads in the same spirit, “Oh, let no word be spoken to cause deeper pain! To the soul weary of a life of sin, but knowing not where to find relief, present the compassionate Saviour” (The Ministry of Healing, p. 168.2, 1905). She then describes the practical help that a struggling soul needs from those who stand beside him, “Take him by the hand, lift him up, speak to him words of courage and hope. Help him to grasp the hand of the Saviour” (The Ministry of Healing, p. 168.2, 1905), and Jesus prepared Peter to strengthen others after his fall, “But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Luke 22:32). When the converted Saul came to Jerusalem, the disciples feared him until one man stood beside him, “And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus” (Acts 9:26-27), and Barnabas became a model for us. Through inspired counsel we are warned, “Christ has bidden us seek to restore such in the spirit of meekness, and He holds us responsible for pursuing a course which will drive them to discouragement, despair, and ruin” (Testimonies for the Church, vol. 5, p. 605.1, 1889), and Jesus told His disciples to forgive repeatedly, “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him” (Luke 17:3-4). The same author adds, “We become too easily discouraged over the souls who do not at once respond to our efforts. Never should we cease to labor for a soul while there is one gleam of hope. Precious souls cost our self-sacrificing Redeemer too dear a price to be lightly given up to the tempter’s power” (The Ministry of Healing, p. 168.3, 1905), so our aim is a path on which repentance can grow into steady conduct.

Can Truth Be Spoken in Love?

Truth and love are not rivals in the work of Christ, and Paul shows that spiritual growth depends on speaking truth in the right spirit: “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:” (Ephesians 4:15). In Steps to Christ we read a description of the Saviour that challenges every hurried reprover, “Jesus did not suppress one word of truth, but He uttered it always in love. He exercised the greatest tact and thoughtful, kind attention in His relationships with the people” (Steps to Christ, p. 12.1, 1892), and it sets a standard for our own speech. The same passage continues with words that expose harshness disguised as faithfulness, “He was never rude, never needlessly spoke a severe word, never gave needless pain to a sensitive soul” (Steps to Christ, p. 12.1, 1892), and Paul calls us to put that harshness away, “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:31-32). The inspired pen notes that even Christ’s sternest rebukes were spoken with grief, “He denounced hypocrisy, unbelief, and iniquity; but tears were in His voice as He uttered His scathing rebukes” (Steps to Christ, p. 12.1, 1892), and Solomon taught that a gentle answer turns away wrath, “A soft answer turneth away wrath: but grievous words stir up anger” (Proverbs 15:1). Through inspired counsel we are told of a contrary spirit that wounds the church, “Some are uncourteous, abrupt, and harsh. They are like chestnut burs: they prick whenever touched. These do incalculable harm by misrepresenting our loving Saviour” (Testimonies for the Church, vol. 5, p. 605.1, 1889), and Paul describes the speech that should mark believers, “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Colossians 4:6). The prophetic messenger declares, “All whose hearts are in sympathy with the heart of Infinite Love will seek to reclaim and not to condemn” (Thoughts From the Mount of Blessing, p. 22.2, 1896), and Paul tells the servant of the Lord how to meet those who oppose themselves, “And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;” (2 Timothy 2:24-25). In Steps to Christ we also learn the source of this gentle spirit, “It is from the Father’s heart that the streams of divine compassion, manifest in Christ, flow out to the children of men” (Steps to Christ, p. 12.2, 1892), and that source is the heart of God Himself. Solomon compared a fitting word to costly beauty, “A word fitly spoken is like apples of gold in pictures of silver” (Proverbs 25:11), so we can name a wrong without reducing a person to that wrong.

Where Does Restoration Need Safeguards?

Hope for the repentant does not mean that every person is ready for every responsibility at once, and Jesus asked His disciples to combine gentleness with wisdom: “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves” (Matthew 10:16). In Testimonies for the Church we read the gracious rule for those who return, “If the erring one repents and submits to Christ’s discipline, he is to be given another trial” (Testimonies for the Church, vol. 7, p. 263.1, 1902), and the same passage describes the welcome that follows, “And, however aggravated may have been his offense, if he yields to the striving of the Holy Spirit and, by confessing and forsaking his sin, gives evidence of repentance, he is to be forgiven and welcomed to the fold again” (Testimonies for the Church, vol. 7, p. 263.1, 1902). Restored fellowship, access to vulnerable people, and appointment to leadership involve different questions, and Paul warned Timothy, “Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure” (1 Timothy 5:22). The prophetic messenger saw harm come when this counsel was ignored, “In many places we meet men who have been hurried into responsible positions as elders of the church when they are not qualified for such a position” (Testimonies for the Church, vol. 4, p. 406.3, 1881), and Paul set a high standard for those who lead the church, “A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;” (1 Timothy 3:2). Through inspired counsel we are reminded that the church must also guard its witness, “The evil must then be made to appear as it is, and must be removed, that it may not become more and more widespread. The health and purity of the church must be preserved, that she may stand before God unsullied, clad in the robes of Christ’s righteousness” (Testimonies for the Church, vol. 7, p. 262.5, 1902), and Solomon praised the prudent person who foresees danger, “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished” (Proverbs 22:3). The servant of the Lord gives a principle that applies to every office, “They are ever to remember that position will never change the character or render man infallible” (Testimonies for the Church, vol. 9, p. 282.2, 1909), and Solomon warned that the simple believe every word, “The simple believeth every word: but the prudent man looketh well to his going” (Proverbs 14:15). James describes the wisdom that is both pure and gentle, “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:17), and the same inspired pen urges careful prayer before laying hands on anyone, “The apostle says: ‘Lay hands suddenly on no man.’ In the days of the apostles the ministers of God did not dare to rely upon their own judgment in selecting or accepting men to take the solemn and sacred position of mouthpiece for God” (Testimonies for the Church, vol. 4, p. 406.2, 1881). A church may extend warmth and spiritual support while using wise safeguards, because protection and restoration both flow from love.

Must Faith Become Burden Bearing?

Christian faith becomes visible when it carries part of another person’s load, and Paul calls this burden bearing the fulfilling of Christ’s law: “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2). In Testimonies for the Church we read a searching comment on this command, “Here, again, our duty is plainly set before us. How can the professed followers of Christ so lightly regard these inspired injunctions?” (Testimonies for the Church, vol. 5, p. 246.1, 1889), and the question still presses on the church today. The inspired pen describes the attitude of the merciful when they meet the erring and the needy, “To the appeal of the erring, the tempted, the wretched victims of want and sin, the Christian does not ask, Are they worthy? but, How can I benefit them? In the most wretched, the most debased, he sees souls whom Christ died to save and for whom God has given to His children the ministry of reconciliation” (Thoughts From the Mount of Blessing, p. 22.3, 1896), and Paul called for honor that prefers others, “Be kindly affectioned one to another with brotherly love; in honour preferring one another;” (Romans 12:10). Through inspired counsel we learn how small acts can carry great weight, “Kind words, looks of sympathy, expressions of appreciation, would be to many a struggling and lonely one as the cup of cold water to a thirsty soul. A word of sympathy, an act of kindness, would lift burdens that rest heavily upon weary shoulders” (Thoughts From the Mount of Blessing, p. 23.1, 1896), and Paul urged believers to look beyond their own interests, “Look not every man on his own things, but every man also on the things of others” (Philippians 2:4). The prophetic messenger adds, “And every word or deed of unselfish kindness is an expression of the love of Christ for lost humanity” (Thoughts From the Mount of Blessing, p. 23.1, 1896), and the writer of Hebrews asks us to remember those who suffer as if we suffered with them, “Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body” (Hebrews 13:3). Christ’s own example sets the pattern for this ministry, for “Christ has enjoined upon His disciples that they co-operate with Him in His work, that they love one another as He has loved them” (Testimonies for the Church, vol. 5, p. 604.2, 1889), and Job described a life spent as eyes to the blind, “I was eyes to the blind, and feet was I to the lame. I was a father to the poor: and the cause which I knew not I searched out” (Job 29:15-16). The same author concludes, “All who have enlisted in the service of Christ are to work as He worked, and are to love those who are in ignorance and sin, even as He loved them” (Testimonies for the Church, vol. 5, p. 604.2, 1889), and Paul preserved a saying of Jesus that lifts this work above duty, “I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Acts 20:35). In an ordinary visit, we can ask what help would make faithful choices easier, whether a study partner, practical aid, or a patient listener.

Do We Seek Victory or Recovery?

A cold account of another person’s failure can sound accurate, yet compassionate truth asks what that person now needs, and Jesus gave the church a clear first step: “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother” (Matthew 18:15). In Testimonies for the Church we read a sorrowful description of what often happens instead, “But how little of the pitying tenderness of Christ is manifested by His professed followers! When one errs, others too often feel at liberty to make the case appear as bad as possible” (Testimonies for the Church, vol. 5, p. 604.3, 1889), and the next sentence names a common distortion, “Errors committed through ignorance, thoughtlessness, or weakness are exaggerated into willful, premeditated sin” (Testimonies for the Church, vol. 5, p. 604.3, 1889). The inspired pen gives direct counsel about the spreading of reports, “Do not tell others of the wrong. One person is told, then another, and still another; and continually the report grows, and the evil increases, till the whole church is made to suffer” (Testimonies for the Church, vol. 7, p. 260.3, 1902), and Zechariah described the speech that God requires of His people, “These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates:” (Zechariah 8:16). Suppose a young member has stopped attending after a public rebuke, for silence may mean embarrassment rather than rejection, and James counsels, “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:” (James 1:19). Through inspired counsel we learn the better way, “Speaking alone and in the spirit of Christ to the one who is in fault will often remove the difficulty. Go to the erring one, with a heart filled with Christ’s love and sympathy, and seek to adjust the matter” (Testimonies for the Church, vol. 7, p. 261.2, 1902), and Solomon warned that answering before hearing is folly and shame, “He that answereth a matter before he heareth it, it is folly and shame unto him” (Proverbs 18:13). The prophetic messenger describes the joy that follows a humble meeting, “As the erring one accepts the reproof offered in the love of Christ, and acknowledges his wrong, asking forgiveness from God and from his brother, the sunshine of heaven fills his heart. The controversy is ended; friendship and confidence are restored” (Testimonies for the Church, vol. 7, p. 261.4, 1902), and Jesus pictured the Shepherd seeking one lost sheep, “How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray” (Matthew 18:12-13). Sr. White also wrote of her own patience with those who had erred, “Let poor, weak mortals consider how great is their own need of pity and forbearance from God and from their brethren. Let them beware how they judge and condemn others” (Testimonies for the Church, vol. 5, p. 246.2, 1889), and the Lord promised through Ezekiel, “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment” (Ezekiel 34:16). A private visit may reveal confusion or fear, and we can explain the issue and invite a next step without forcing a public response.

Does Our Tone Betray Our Message?

We must examine whether our tone reflects our message, because a lesson about the kindness of Christ loses force when it is delivered with contempt: “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;” (1 Corinthians 13:4-5). In Thoughts From the Mount of Blessing we read a description of God’s own way with the undeserving, “He does not treat us according to our desert. He does not ask if we are worthy of His love, but He pours upon us the riches of His love, to make us worthy” (Thoughts From the Mount of Blessing, p. 22.1, 1896), and that description corrects our harsh habits. The inspired pen continues with words about the heart of God toward the wayward, “He is not vindictive. He seeks not to punish, but to redeem” (Thoughts From the Mount of Blessing, p. 22.1, 1896), and Jesus asked us to reflect that heart, “Be ye therefore merciful, as your Father also is merciful” (Luke 6:36). Peter called the whole church to a tender and courteous spirit, “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:” (1 Peter 3:8), and the prophetic messenger describes the reward of such a spirit, “There is sweet peace for the compassionate spirit, a blessed satisfaction in the life of self-forgetful service for the good of others” (Thoughts From the Mount of Blessing, p. 23.2, 1896). Through inspired counsel we learn who produces this change in us, “The Holy Spirit that abides in the soul and is manifest in the life will soften hard hearts and awaken sympathy and tenderness” (Thoughts From the Mount of Blessing, p. 23.2, 1896), and Jesus promised a blessing to those who show mercy, “Blessed are the merciful: for they shall obtain mercy” (Matthew 5:7). James warned that mercy rejoices against judgment, “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment” (James 2:13), and Sr. White describes Christ’s dwelling in the heart as an unfailing spring, “Christ dwelling in the soul is a spring that never runs dry. Where He abides, there will be an overflowing of beneficence” (Thoughts From the Mount of Blessing, p. 22.2, 1896). In Steps to Christ we also read, “Every soul was precious in His eyes” (Steps to Christ, p. 12.1, 1892), and Micah summed up the Lord’s requirement in a single verse, “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8). Sympathy becomes useful when it leads to truthful understanding and practical support, and it prepares the church to keep unity when tension appears.

Can Two Faithful Workers Disagree?

Shared service can coexist with real tension, yet Paul refuses to treat disagreement as a reason to discard fellow members, and he names two faithful women: “I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord” (Philippians 4:2). He had already set this goal before the whole church earlier in the letter, “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind” (Philippians 2:2), and he gave Corinth the same plea, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Corinthians 1:10). In Testimonies for the Church we read a charge that applies to every congregation, “As members of the visible church, and workers in the vineyard of the Lord, all professed Christians should do their utmost to preserve peace, harmony, and love in the church” (Testimonies for the Church, vol. 5, p. 619.3, 1889), and this duty rests upon every member rather than on leaders alone. The inspired pen explains why unity carries such weight before a watching and unbelieving world, “The unity of the church is the convincing evidence that God has sent Jesus into the world as its Redeemer” (Testimonies for the Church, vol. 5, p. 619.3, 1889), and David sang of its beauty among God’s people, “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalms 133:1). Through inspired counsel we are told, “The harmony and unity of the church are the credentials that they present to the world that Jesus is the Son of God” (Testimonies for the Church, vol. 5, p. 279.1, 1889), and The Desire of Ages explains what kind of bond makes such oneness possible, “When men are bound together, not by force or self-interest, but by love, they show the working of an influence that is above every human influence” (The Desire of Ages, p. 678.1, 1898). The same book adds a sentence that lifts unity far above mere agreement, “Where this oneness exists, it is evidence that the image of God is being restored in humanity, that a new principle of life has been implanted” (The Desire of Ages, p. 678.1, 1898), and Amos asked a question that every divided church must still answer, “Can two walk together, except they be agreed?” (Amos 3:3). The prophetic messenger also warns that the enemy works hard against this harmony, “Satan is always seeking to cause dissension, for well he knows that by this means he can most effectually counteract the work of God” (Testimonies for the Church, vol. 7, p. 156.3, 1902), so peace among believers is never a small matter. Paul’s prayer for the Roman believers shows where such unity begins and what purpose it serves, “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ” (Romans 15:5-6), and that prayer frames his tender appeal to the church at Philippi.

Should We Invent What Scripture Omits?

Paul identifies the need for unity but does not tell us the cause of the disagreement, and that silence should keep us from inventing motives or a detailed dispute: “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deuteronomy 29:29). In Thoughts From the Mount of Blessing we read a question that checks our love of speculation, “If these words of Christ were heeded, they would check the utterance of evil surmising and unkind criticism; for in commenting upon the actions and motives of another, who can be certain of speaking the exact truth?” (Thoughts From the Mount of Blessing, p. 68.2, 1896), and Solomon warned about hearing only one side, “He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him” (Proverbs 18:17). The inspired pen then names the forces that bend our reports about others, “How often pride, passion, personal resentment, color the impression given! A glance, a word, even an intonation of the voice, may be vital with falsehood” (Thoughts From the Mount of Blessing, p. 68.2, 1896), and she adds a sobering observation about selective facts, “Even facts may be so stated as to convey a false impression” (Thoughts From the Mount of Blessing, p. 68.2, 1896). Paul told the Corinthians to leave hidden motives for the Lord to reveal, “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God” (1 Corinthians 4:5), and Solomon praised the one who covers a transgression, “He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends” (Proverbs 17:9). Through inspired counsel we learn why exact truth is so hard to speak, “Yet it is not a light or an easy thing to speak the exact truth. We cannot speak the truth unless we know the truth; and how often preconceived opinions, mental bias, imperfect knowledge, errors of judgment, prevent a right understanding of matters with which we have to do!” (Thoughts From the Mount of Blessing, p. 68.3, 1896), and the same passage tells us where such accuracy must come from, “We cannot speak the truth unless our minds are continually guided by Him who is truth” (Thoughts From the Mount of Blessing, p. 68.3, 1896). Solomon also observed that strife dies when the talebearer falls silent, “Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth” (Proverbs 26:20), and David asked the Lord to guard his lips, “Set a watch, O LORD, before my mouth; keep the door of my lips” (Psalms 141:3). Testimonies for the Church adds a plain boundary for every church member, “Men have no right to surmise evil in regard to their fellow men” (Testimonies for the Church, vol. 7, p. 260.2, 1902), so Paul’s balanced appeal to both women teaches us restraint as well as concern.

Does Being Right Excuse Being Harsh?

Being correct about an issue never excuses a harsh method, and Paul asks believers to guard unity with deliberate effort and steady humility: “Endeavouring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3). A disagreement about teaching, a schedule, or church funds may involve facts that deserve review, yet Paul also governs the manner, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Philippians 2:3). In Testimonies for the Church we read a question that should slow every angry reply, “How careful, then, we should be in our dealing with one another!” (Testimonies for the Church, vol. 7, p. 260.2, 1902), and this reminder places every dispute under the ownership of Christ. The inspired pen gives direct counsel about the inner condition that turns a disagreement into a quarrel, “Do not suffer resentment to ripen into malice. Do not allow the wound to fester and break out in poisoned words, which taint the minds of those who hear” (Testimonies for the Church, vol. 7, p. 261.1, 1902), and Paul warns the Galatians, “But if ye bite and devour one another, take heed that ye be not consumed one of another” (Galatians 5:15). Through inspired counsel we are told how to speak when we finally meet, “Reason with him calmly and quietly. Let no angry words escape your lips. Speak in a way that will appeal to his better judgment” (Testimonies for the Church, vol. 7, p. 261.2, 1902), and Solomon contrasted the angry man with the patient one, “A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife” (Proverbs 15:18). The prophetic messenger also describes the remedy we should carry, “Take to your brother the remedy that will cure the disease of disaffection. Do your part to help him. For the sake of the peace and unity of the church, feel it a privilege as well as a duty to do this” (Testimonies for the Church, vol. 7, p. 261.3, 1902), and Paul urged believers to pursue the things that build up, “Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19). Sr. White warns of the narrowness that grows when love is neglected, “Unless we daily cultivate the precious plant of love we are in danger of becoming narrow, unsympathetic, bigoted, and critical, esteeming ourselves righteous when we are far from being approved of God” (Testimonies for the Church, vol. 5, p. 605.1, 1889), and Paul calls us to be of one mind and lowly, “Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits” (Romans 12:16). We cannot require unity while refusing to examine our own conduct, for “They require that our words should be not only truthful, but pure” (Thoughts From the Mount of Blessing, p. 68.4, 1896), and humility must correct both the decision and the manner.

Who Will Help the Divided Reconcile?

Paul did not leave the two women to settle their difference alone, and he asked a trusted helper in Philippi to stand beside them in the work: “And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life” (Philippians 4:3). The identity of the true yokefellow is not settled by this verse, and our lesson does not require a guess, because the duty itself is clear, “Blessed are the peacemakers: for they shall be called the children of God” (Matthew 5:9). In Thoughts From the Mount of Blessing we read who the peacemakers are, “Christ’s followers are sent to the world with the message of peace. Whoever, by the quiet, unconscious influence of a holy life, shall reveal the love of Christ; whoever, by word or deed, shall lead another to renounce sin and yield his heart to God, is a peacemaker” (Thoughts From the Mount of Blessing, p. 28.1, 1896), and the next page describes the evidence of their calling, “The spirit of peace is evidence of their connection with heaven. The sweet savor of Christ surrounds them” (Thoughts From the Mount of Blessing, p. 28.2, 1896). Paul taught that God has given every believer this ministry, “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2 Corinthians 5:18-19), and the inspired pen explains how grace makes it possible, “The grace of Christ received into the heart, subdues enmity; it allays strife and fills the soul with love” (Thoughts From the Mount of Blessing, p. 27.3, 1896). A neutral helper can ask each person to state the issue plainly, identify the facts, and name the outcome sought, for “He who is at peace with God and his fellow men cannot be made miserable. Envy will not be in his heart; evil surmisings will find no room there; hatred cannot exist” (Thoughts From the Mount of Blessing, p. 27.3, 1896). Through inspired counsel we learn the value of such patient effort, “If he will hear you, you have gained him as a friend” (Testimonies for the Church, vol. 7, p. 261.3, 1902), and Jesus placed reconciliation even before worship, “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Matthew 5:23-24). When private effort fails, Testimonies for the Church gives the next step, “Take with you those who are spiritually minded, and talk with the one in error in regard to the wrong. He may yield to the united appeals of his brethren. As he sees their agreement in the matter, his mind may be enlightened” (Testimonies for the Church, vol. 7, p. 262.2, 1902), and James joins confession with prayer for healing, “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (James 5:16). Solomon adds a warning that guards every helper from spreading private matters, “Debate thy cause with thy neighbour himself; and discover not a secret to another:” (Proverbs 25:9), so the helper must never gather supporters for one side.

Can a Dispute Erase Years of Service?

Conflict can narrow our view of a person, but Paul recalls the wider story of faithful labor and refuses to let a quarrel define his coworkers: “For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister” (Hebrews 6:10). The prophet Malachi described a book of remembrance kept before the Lord for those who fear Him, “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name” (Malachi 3:16), and that book records more than our failures. In The Great Controversy we read a comforting description of heaven’s records, “Their words of faith, their acts of love, are registered in heaven” (The Great Controversy, p. 481.1, 1911), and the same page adds a fuller picture of what God remembers, “In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled” (The Great Controversy, p. 481.1, 1911). Nehemiah asked God not to wipe out the good he had done for the house of the Lord, “Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof” (Nehemiah 13:14), and the inspired pen continues, “And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded” (The Great Controversy, p. 481.1, 1911). Paul publicly honored fellow workers who had risked their lives for him, “Greet Priscilla and Aquila my helpers in Christ Jesus: Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles” (Romans 16:3-4), and through inspired counsel we are told that humble service matters, “A man may render effective service for God although he is not the head or the heart of the body of Christ. The service represented in the word of God by that of the hand or the foot, though lowly, is nevertheless important” (Testimonies for the Church, vol. 5, p. 279.2, 1889). The same testimony explains what gives any service its true worth in heaven’s sight, “It is not the greatness of the work, but the love with which it is done, the motive underlying the action, that determines its worth” (Testimonies for the Church, vol. 5, p. 279.2, 1889), and Paul urges steadfast labor, “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58). Even a separation in ministry need not be final, for Paul later wrote of Mark, “Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry” (2 Timothy 4:11), and the prophetic messenger promises, “Everyone who does what he can for God, who is true and earnest to do good to those around him, will receive the blessing of God upon his efforts” (Testimonies for the Church, vol. 5, p. 279.2, 1889). Remembering shared service widens the space in which reconciliation becomes possible, and it keeps us from speaking of a brother only through the language of conflict.

Whose Names Are in the Book of Life?

Paul’s reference to fellow laborers whose names are in the book of life directs our thoughts to the judgment now proceeding in the heavenly sanctuary: “A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened” (Daniel 7:10). In The Great Controversy we read a plain statement about the records of heaven, “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment” (The Great Controversy, p. 480.2, 1911), and John saw the same solemn scene when he wrote, “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works” (Revelation 20:12). The inspired pen identifies whose names stand in that record, “The book of life contains the names of all who have ever entered the service of God” (The Great Controversy, p. 480.3, 1911), and Jesus told His disciples where their true joy should rest, “Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Luke 10:20). Through inspired counsel we learn how the judgment proceeds, “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated” (The Great Controversy, p. 483.1, 1911), and Daniel foresaw the deliverance of all who are found written in the book, “And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1). The prophetic messenger gives the gospel hope that stands at the very center of this solemn work, “All who have truly repented of sin, and by faith claimed the blood of Christ as their atoning sacrifice, have had pardon entered against their names in the books of heaven; as they have become partakers of the righteousness of Christ, and their characters are found to be in harmony with the law of God, their sins will be blotted out, and they themselves will be accounted worthy of eternal life” (The Great Controversy, p. 483.2, 1911), and Christ makes a promise to every overcomer, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels” (Revelation 3:5). She also describes the One who stands for us in that solemn hour, “Jesus will appear as their advocate, to plead in their behalf before God” (The Great Controversy, p. 482.4, 1911), and she shows the full and generous measure of His plea for His people, “The divine Intercessor presents the plea that all who have overcome through faith in His blood be forgiven their transgressions, that they be restored to their Eden home, and crowned as joint heirs with Himself to ‘the first dominion.’” (The Great Controversy, p. 483.3, 1911). Only the names written in the Lamb’s book enter the holy city, “And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life” (Revelation 21:27), and that truth gives every believer a reason to value peace with fellow servants of Christ.

Can Judgment Become a Weapon?

The solemn truth of the judgment must never become a threat used to win a local argument, because Jesus warned us plainly about such misuse: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again” (Matthew 7:1-2). In Testimonies for the Church we read, “We individually have a case pending in the court of heaven. Character is being weighed in the balances of the sanctuary, and it should be the earnest desire of all to walk humbly and carefully, lest, neglecting to let their light shine forth to the world, they fail of the grace of God and lose everything that is valuable” (Testimonies for the Church, vol. 5, p. 279.1, 1889), and Uriah Smith drew the same lesson from the sanctuary type, “This much we know, as taught by the type, that if we would have Christ’s blood avail for us, to atone for our sins when our cases shall come up in that grand review, the record must show that we have sincerely repented of all our sins, and sought pardon for them through our Advocate on high” (Uriah Smith, Looking Unto Jesus, p. 249.2, 1898). Paul reminds believers that every one of us will stand before Christ, “But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ” (Romans 14:10), and he asks who we are to judge another’s servant, “Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand” (Romans 14:4). The inspired pen describes the exactness of the heavenly record, “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness” (The Great Controversy, p. 482.1, 1911), and she adds a sobering list that includes our own words, “Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling” (The Great Controversy, p. 482.1, 1911). Jesus warned that even our idle words will be brought into judgment, “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matthew 12:36-37), and James forbids speaking evil of a brother or sister, “Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?” (James 4:11-12). Through inspired counsel we learn the standard of that judgment, “The law of God is the standard by which the characters and the lives of men will be tested in the judgment” (The Great Controversy, p. 482.2, 1911), and Solomon closed his book with the same truth, “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Ecclesiastes 12:14). The Great Controversy also declares, “Every individual has a soul to save or to lose. Each has a case pending at the bar of God. Each must meet the great Judge face to face” (The Great Controversy, p. 488.2, 1911), and these words make each of us responsible for our own conduct before God. The church may correct false claims and protect those harmed, but it must never speak as though it controls another person’s final destiny, for “Genuine conversion will ever lead to genuine love for Jesus and for all those for whom He died” (Testimonies for the Church, vol. 5, p. 279.1, 1889).

Can We Seek Peace With Every Neighbor?

Peace is not optional for those who expect to see the Lord, and the writer of Hebrews joins the pursuit of peace with the pursuit of holiness: “Follow peace with all men, and holiness, without which no man shall see the Lord:” (Hebrews 12:14). Paul adds a realistic limit when he writes, “If it be possible, as much as lieth in you, live peaceably with all men” (Romans 12:18), so we are responsible for our part even when others refuse. In Thoughts From the Mount of Blessing we read a description of Christ’s own mission, “Christ is ‘the Prince of Peace’ (Isaiah 9:6), and it is His mission to restore to earth and heaven the peace that sin has broken” (Thoughts From the Mount of Blessing, p. 27.2, 1896), and this mission belongs to every follower of the Prince of Peace. David urged God’s people to seek peace and pursue it, “Depart from evil, and do good; seek peace, and pursue it” (Psalms 34:14), and Peter repeated that counsel to the scattered churches, “Let him eschew evil, and do good; let him seek peace, and ensue it” (1 Peter 3:11). The inspired pen describes the quiet influence of a peaceful heart upon others, “The heart that is in harmony with God is a partaker of the peace of heaven and will diffuse its blessed influence on all around. The spirit of peace will rest like dew upon hearts weary and troubled with worldly strife” (Thoughts From the Mount of Blessing, p. 27.3, 1896), and the next page shows how others come to recognize it, “The fragrance of the life, the loveliness of the character, reveal to the world the fact that they are children of God. Men take knowledge of them that they have been with Jesus” (Thoughts From the Mount of Blessing, p. 28.2, 1896). Testimonies for the Church describes the blessing that follows reconciliation, “As those thus united in Christian fellowship offer prayer to God and pledge themselves to deal justly, to love mercy, and to walk humbly with God, great blessing comes to them” (Testimonies for the Church, vol. 7, p. 262.1, 1902), and it names the ongoing work of the reconciled, “If they have wronged others they continue the work of repentance, confession, and restitution, fully set to do good to one another. This is the fulfilling of the law of Christ” (Testimonies for the Church, vol. 7, p. 262.1, 1902). Solomon promised that God can make even enemies to be at peace, “When a man’s ways please the LORD, he maketh even his enemies to be at peace with him” (Proverbs 16:7), and Paul’s farewell to Corinth joins peace with the presence of God, “Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you” (2 Corinthians 13:11). The Desire of Ages adds a word of encouragement for every divided church, “It shows that there is power in the divine nature to withstand the supernatural agencies of evil, and that the grace of God subdues the selfishness inherent in the natural heart” (The Desire of Ages, p. 678.1, 1898), and such peace prepares us to see how joy can remain when pain is real.

Can We Rejoice Behind Prison Walls?

Hardship may silence gratitude, yet Paul wrote from confinement a command to rejoice that rests on the unchanging Lord rather than on pleasant circumstances: “Rejoice in the Lord alway: and again I say, Rejoice” (Philippians 4:4). The prophet Habakkuk had already shown that such joy can survive the loss of every visible support, “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the LORD, I will joy in the God of my salvation” (Habakkuk 3:17-18). Sr. White’s counsel in Testimonies for the Church applies this verse to the darkest hours of life, “Praise the Lord even when you fall into darkness. Praise Him even in temptation” (Testimonies for the Church, vol. 2, p. 593.2, 1871), and she answers the fear that such joy will darken a home, “Will that bring gloom and darkness into your families? No, indeed; it will bring a sunbeam” (Testimonies for the Church, vol. 2, p. 593.2, 1871). Paul’s brief command elsewhere carries the same settled confidence, “Rejoice evermore” (1 Thessalonians 5:16), and Nehemiah taught a weeping people where their real strength was found, “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength” (Nehemiah 8:10). The inspired pen describes what this joy does for the people around us, “You will thus gather rays of eternal light from the throne of glory and scatter them around you” (Testimonies for the Church, vol. 2, p. 593.2, 1871), and she adds a purpose that turns rejoicing into a form of service, “Let it be your object to make those around you better, to elevate them, to point them to heaven and glory, and lead them to seek, above all earthly things, the eternal substance, the immortal inheritance, the riches which are imperishable” (Testimonies for the Church, vol. 2, p. 593.2, 1871). The apostles knew this joy after their own beating in Jerusalem, “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name” (Acts 5:41), and in Steps to Christ we read, “If we do represent Christ, we shall make His service appear attractive, as it really is” (Steps to Christ, p. 116.1, 1892). Through inspired counsel we learn that the religion of Jesus is serious without being sour, “Levity will be repressed; there will be no boisterous merriment, no rude jesting; but the religion of Jesus gives peace like a river. It does not quench the light of joy; it does not restrain cheerfulness nor cloud the sunny, smiling face” (Steps to Christ, p. 120.4, 1892), and David names the source of every lasting gladness, “Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Psalms 16:11). Joy in the Lord is therefore not a mood we manufacture but a confidence we receive, and it remains when every outward comfort has been taken away.

Must Joy Deny Real Sorrow?

Paul does not ask the church to call every event pleasant or to pretend that imprisonment is easy, because the object of Christian joy is the Lord Himself: “These things have I spoken unto you, that my joy might remain in you, and that your joy might be full” (John 15:11). In Steps to Christ we read a sentence that frees believers from the demand for constant emotion, “A life in Christ is a life of restfulness. There may be no ecstasy of feeling, but there should be an abiding, peaceful trust” (Steps to Christ, p. 70.2, 1892), and quiet faith can therefore be real faith. Consider the person whose week includes unanswered messages, a canceled study, and a hard family matter, for Paul himself described such a mixed life, “As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things” (2 Corinthians 6:10). The inspired pen asks questions that help such a person find honest reasons for gratitude, “Have there not been some bright spots in your experience? Have you not had some precious seasons when your heart throbbed with joy in response to the Spirit of God?” (Steps to Christ, p. 117.1, 1892), and she continues with a gentle appeal, “When you look back into the chapters of your life experience do you not find some pleasant pages? Are not God’s promises, like the fragrant flowers, growing beside your path on every hand?” (Steps to Christ, p. 117.1, 1892). Scripture acknowledges that sorrow has its season, “A time to weep, and a time to laugh; a time to mourn, and a time to dance;” (Ecclesiastes 3:4), and Paul asked the Roman church to share both joy and grief, “Rejoice with them that do rejoice, and weep with them that weep” (Romans 12:15). Through inspired counsel we are urged, “Thank God for the bright pictures which He has presented to us” (Steps to Christ, p. 118.1, 1892), and she notes how often we overlook our daily mercies, “Every day they are surrounded with the tokens of God’s love; every day they are enjoying the bounties of His providence; but they overlook these present blessings” (Steps to Christ, p. 121.3, 1892). David promised that weeping lasts only for a night, “For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning” (Psalms 30:5), and Jesus promised a joy that no one can take away, “And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you” (John 16:22). The Saviour Himself knew this balance, for “Our Saviour was indeed a Man of Sorrows, and acquainted with grief, for He opened His heart to all the woes of men. But though His life was self-denying and shadowed with pain and care, His spirit was not crushed” (Steps to Christ, p. 120.3, 1892), so such joy is sturdy because it rests on the faithful character of God rather than on a demand that every day go well.

Did Jesus Weep With Those Who Weep?

Cheerfulness can become a mask, but Christian joy leaves room for sympathy and tears, and the shortest verse in Scripture shows the Saviour’s heart: “Jesus wept” (John 11:35). In The Desire of Ages we read why those tears were shed beside a grave He was about to open, “His tender, pitying heart is ever awakened to sympathy by suffering” (The Desire of Ages, p. 533.3, 1898), and Isaiah described the Messiah as one acquainted with grief, “He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not” (Isaiah 53:3). A grieving person should not be made to feel disloyal to God because sorrow remains, for the prophet wrote of the Lord’s shared pain, “In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old” (Isaiah 63:9). Thoughts From the Mount of Blessing offers a tender picture for every mourner, “The blessed Saviour stands by many whose eyes are so blinded by tears that they do not discern Him” (Thoughts From the Mount of Blessing, p. 12.2, 1896), and the same page adds, “His heart is open to our griefs, our sorrows, and our trials” (Thoughts From the Mount of Blessing, p. 12.2, 1896). David assures the brokenhearted that the Lord is near to them, “The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit” (Psalms 34:18), and the inspired pen applies Christ’s beatitude to the bereaved, “The Saviour’s words have a message of comfort to those also who are suffering affliction or bereavement. Our sorrows do not spring out of the ground” (Thoughts From the Mount of Blessing, p. 10.2, 1896). Through inspired counsel we are told, “Our heavenly Father is never unmindful of those whom sorrow has touched” (Thoughts From the Mount of Blessing, p. 11.2, 1896), and Jesus blessed those who mourn, “Blessed are they that mourn: for they shall be comforted” (Matthew 5:4), for as Uriah Smith wrote of Him, “He bore our griefs and carried our sorrows” (Uriah Smith, Looking Unto Jesus, p. 28.1, 1898). Steps to Christ describes the pattern for our own ministry to the grieving, “His life was one of self-denial and thoughtful care for others” (Steps to Christ, p. 12.1, 1892), and our High Priest still feels our weakness, “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15). A cheerful song may help one family, while quiet company may help another, and thoughtful care pays attention to the person in front of us.

Can Sorrow Become God’s Workman?

God does not waste the sorrow of His children, and Peter taught the scattered believers that trials refine faith much as fire purifies gold: “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:” (1 Peter 1:6-7). In Thoughts From the Mount of Blessing we read a striking description of these trials, “The trials of life are God’s workmen, to remove the impurities and roughness from our character” (Thoughts From the Mount of Blessing, p. 10.3, 1896), and the same passage explains their purpose for the heavenly temple, “But the stone is brought forth prepared to fill its place in the heavenly temple. Upon no useless material does the Master bestow such careful, thorough work” (Thoughts From the Mount of Blessing, p. 10.3, 1896). Paul taught that tribulation can produce patience, experience, and hope in the believer who trusts God, “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope:” (Romans 5:3-4), and James wrote in the same spirit, “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience” (James 1:2-3). The inspired pen adds a careful condition and a promise, “If received in faith, the trial that seems so bitter and hard to bear will prove a blessing. The cruel blow that blights the joys of earth will be the means of turning our eyes to heaven” (Thoughts From the Mount of Blessing, p. 10.2, 1896), and Jeremiah reminds us that God does not afflict willingly, “But though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly nor grieve the children of men” (Lamentations 3:32-33). Through inspired counsel we learn a lesson that many believers resist, “We also need to learn that trials mean benefit, and not to despise the chastening of the Lord nor faint when we are rebuked of Him” (Thoughts From the Mount of Blessing, p. 11.3, 1896), and Hebrews admits that discipline is painful for a season, “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Hebrews 12:11). The prophetic messenger also promises that Christ meets every sufferer with healing, “To every stricken one, Jesus comes with the ministry of healing. The life of bereavement, pain, and suffering may be brightened by precious revealings of His presence” (Thoughts From the Mount of Blessing, p. 12.1, 1896), and Malachi pictured God as a patient refiner, “And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness” (Malachi 3:3). We need not call pain good in itself in order to trust God within it, because “The Lord will work for all who put their trust in Him. Precious victories will be gained by the faithful” (Thoughts From the Mount of Blessing, p. 11.1, 1896), and His purpose is always to make us whole. The furnace never burns hotter than His love permits, and the Refiner watches until He sees His own image reflected in the metal He is purifying.

Can a Gloomy Saint Misrepresent God?

The believer’s manner bears witness to the character of God, and Moses warned Israel against serving the Lord without gladness of heart: “Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things;” (Deuteronomy 28:47). In Steps to Christ we read a sobering description of believers who gather gloom, “Christians who gather up gloom and sadness to their souls, and murmur and complain, are giving to others a false representation of God and the Christian life. They give the impression that God is not pleased to have His children happy, and in this they bear false witness against our heavenly Father” (Steps to Christ, p. 116.1, 1892), and David called God’s people to serve Him with gladness, “Serve the LORD with gladness: come before his presence with singing” (Psalms 100:2). The inspired pen exposes the enemy’s purpose behind constant discouragement, “Satan is exultant when he can lead the children of God into unbelief and despondency. He delights to see us mistrusting God, doubting His willingness and power to save us” (Steps to Christ, p. 116.2, 1892), and she adds a warning about gloom, “Satan ever seeks to make the religious life one of gloom. He desires it to appear toilsome and difficult; and when the Christian presents in his own life this view of religion, he is, through his unbelief, seconding the falsehood of Satan” (Steps to Christ, p. 116.2, 1892). Isaiah promised beauty for ashes and a garment of praise for a heavy spirit, “To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified” (Isaiah 61:3), and Jesus asked His followers to let their light shine before others, “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). Through inspired counsel we learn that discouragement is never a private matter only, “A discouraged soul is filled with darkness, shutting out the light of God from his own soul and casting a shadow upon the pathway of others” (Steps to Christ, p. 117.3, 1892), and the same book warns about the power of spoken doubt, “All this is harming your own soul; for every word of doubt you utter is inviting Satan’s temptations; it is strengthening in you the tendency to doubt, and it is grieving from you the ministering angels” (Steps to Christ, p. 119.1, 1892). Solomon observed that a merry heart works like medicine, “A merry heart doeth good like a medicine: but a broken spirit drieth the bones” (Proverbs 17:22), and the returning exiles sang of the great things the Lord had done, “The LORD hath done great things for us; whereof we are glad” (Psalms 126:3). The prophetic messenger therefore offers a simple rule for our speech, “Make it a rule never to utter one word of doubt or discouragement. You can do much to brighten the life of others and strengthen their efforts, by words of hope and holy cheer” (Steps to Christ, p. 119.3, 1892), and this rule turns a private habit into a public witness for Christ. A cheerful faith does not deny trouble, but it refuses to give the enemy the last word about the goodness of our heavenly Father.

Do Our Thoughts Open the Floodgates?

Unhelpful thoughts can deepen gloom, while attention to Christ opens a path toward hope, and Paul directs the believer’s mind upward: “Set your affection on things above, not on things on the earth” (Colossians 3:2). In Counsels to Parents, Teachers, and Students we read, “We open to ourselves the floodgates of woe or joy” (Counsels to Parents, Teachers, and Students, p. 234.1, 1913), and the next lines describe two very different results, “If we permit our thoughts to be engrossed with the troubles and trifles of earth, our hearts will be filled with unbelief, gloom, and foreboding. If we set our affections on things above, the voice of Jesus will speak to our hearts, murmuring will cease, and vexing thoughts will be lost in praise to our Redeemer” (Counsels to Parents, Teachers, and Students, p. 234.1, 1913). The psalmist questioned his own downcast soul and then commanded it to hope in God, “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God” (Psalms 42:11), and Asaph chose to remember the works of the Lord, “I will remember the works of the LORD: surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings” (Psalms 77:11-12). The inspired pen describes those who dwell on God’s mercies, “Those who dwell upon God’s great mercies and are not unmindful of His lesser gifts, will put on the girdle of gladness and make melody in their hearts to the Lord” (Counsels to Parents, Teachers, and Students, p. 234.1, 1913), and she promises that grace can reshape even a difficult temperament, “Whatever your disposition may be, God is able so to mold it that it will be sweet and Christlike. By the exercise of living faith you can separate from everything that is not in accordance with the mind of God, and thus bring heaven into your life here below” (Counsels to Parents, Teachers, and Students, p. 233.3, 1913). Jeremiah recalled God’s daily mercies in the midst of his lament, “This I recall to my mind, therefore have I hope. It is of the LORD’S mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness” (Lamentations 3:21-23), and Solomon told us to guard the heart with all diligence, “Keep thy heart with all diligence; for out of it are the issues of life” (Proverbs 4:23). Through inspired counsel we receive practical advice for the dark hour, “When the enemy seeks to enshroud the soul with darkness, sing faith and talk faith, and you will find that you have sung and talked yourself into the light” (Counsels to Parents, Teachers, and Students, p. 233.3, 1913), and also a word for those who lead others, “We should not darken our own path or the path of others with the shadow of our trials. We have a Saviour to whom to go, into whose pitying ear we may pour every complaint” (Counsels to Parents, Teachers, and Students, p. 233.2, 1913). A person facing persistent emotional distress may need skilled help as well as pastoral support, and a change in thought or song is not a guaranteed cure. Within ordinary discouragement, however, we can choose what we rehearse, and David prayed that his very meditations would please the Lord, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Psalms 19:14).

Can Comfort Pass From Hand to Hand?

God comforts His people so that they can comfort others, and Paul describes this ministry as a chain of mercy reaching from heaven through us: “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God” (2 Corinthians 1:3-4). In Thoughts From the Mount of Blessing we read, “The Lord has special grace for the mourner, and its power is to melt hearts, to win souls. His love opens a channel into the wounded and bruised soul, and becomes a healing balsam to those who sorrow” (Thoughts From the Mount of Blessing, p. 13.1, 1896), and Job’s friends began well when they simply sat with him, “So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great” (Job 2:13). Before reading a long passage to someone who has just received painful news, we can ask whether the person wishes to talk, pray, or sit quietly. The inspired pen describes those who share Christ’s sorrow for a suffering world, “Blessed are they also who weep with Jesus in sympathy with the world’s sorrow and in sorrow for its sin. In such mourning there is intermingled no thought of self” (Thoughts From the Mount of Blessing, p. 12.4, 1896), and Isaiah prayed for a learned tongue to speak a timely word to the weary, “The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned” (Isaiah 50:4). Through inspired counsel we are urged, “When you take the hand of a friend, let praise to God be on your lips and in your heart. This will attract his thoughts to Jesus” (Steps to Christ, p. 119.2, 1892), and Solomon taught that a good word can lift a heavy heart, “Heaviness in the heart of man maketh it stoop: but a good word maketh it glad” (Proverbs 12:25). Steps to Christ asks us to remember the brave souls nearly overcome, “Do not discourage such a one in his hard struggle. Cheer him with brave, hopeful words that shall urge him on his way. Thus the light of Christ may shine from you” (Steps to Christ, p. 120.1, 1892), and Paul told the grieving Thessalonians to comfort one another, “Wherefore comfort one another with these words” (1 Thessalonians 4:18). The same book describes what fills the heart that dwells on Christ’s love, “If we keep uppermost in our minds the unkind and unjust acts of others we shall find it impossible to love them as Christ has loved us; but if our thoughts dwell upon the wondrous love and pity of Christ for us, the same spirit will flow out to others” (Steps to Christ, p. 121.1, 1892), and Paul prayed that God would fill believers with hope, “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost” (Romans 15:13). The prophetic messenger adds, “Think of this, children of suffering and sorrow, and rejoice in hope” (Thoughts From the Mount of Blessing, p. 12.3, 1896), and joy becomes credible when it has learned to remain present with suffering, which prepares us to keep peace under pressure.

Can Gentleness Survive a Hard Day?

Pressure can make us harsh, yet Paul places a gentle and reasonable spirit beside his call to prayer and grounds it in the nearness of the Lord: “Let your moderation be known unto all men. The Lord is at hand” (Philippians 4:5). In this setting moderation points toward a forbearing manner, and Paul gave Titus the same charge for all believers, “To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men” (Titus 3:2). In The Ministry of Healing we read a description of those who are firm without being harsh, “Those who are governed by principle will be firm and decided in standing for the right; yet in all their associations they will manifest a generous, Christlike spirit and true moderation” (The Ministry of Healing, p. 324.2, 1905), and this balance is the fruit of the Spirit, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law” (Galatians 5:22-23). The inspired pen describes the Saviour’s own inward state under heavy pressure, “In the heart of Christ, where reigned perfect harmony with God, there was perfect peace. He was never elated by applause, nor dejected by censure or disappointment” (The Desire of Ages, p. 330.3, 1898), and she adds a line that every hurried worker needs, “Amid the greatest opposition and the most cruel treatment, He was still of good courage” (The Desire of Ages, p. 330.3, 1898). Jesus invited us to learn this very spirit from Him, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Matthew 11:29), and The Desire of Ages explains what that school requires, “‘Learn of Me,’ says Jesus; ‘for I am meek and lowly in heart: and ye shall find rest.’ We are to enter the school of Christ, to learn from Him meekness and lowliness” (The Desire of Ages, p. 330.2, 1898). Through inspired counsel we are reminded of the Saviour’s way with words, “He spoke the truth, but always in love” (Steps to Christ, p. 12.1, 1892), and Solomon praised the discretion that overlooks an offense, “The discretion of a man deferreth his anger; and it is his glory to pass over a transgression” (Proverbs 19:11). A late arrival, a changed plan, or a sharp message may call for action, but it does not require a harsh reply, for Paul says, “Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye” (Colossians 3:13). The prophetic messenger names the secret of such steady patience, “Trust in God brings holier qualities of mind, so that in patience we may possess our souls” (The Desire of Ages, p. 330.4, 1898), and that patience becomes our witness when the day grows difficult.

What Does the Lord’s Nearness Require?

Paul’s brief phrase, the Lord is at hand, gives our conduct a solemn horizon, and James used the same truth to strengthen patient believers: “Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh” (James 5:8). The church that expects its Lord should live in a way that fits His coming, and Peter asked what manner of persons we ought to be, “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?” (2 Peter 3:11-12). In Christ’s Object Lessons we read, “Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own” (Christ’s Object Lessons, p. 69.1, 1900), and this sentence explains why character matters so deeply in the last days. The same book describes a privilege that every believer shares, “It is the privilege of every Christian not only to look for but to hasten the coming of our Lord Jesus Christ (2 Peter 3:12, margin)” (Christ’s Object Lessons, p. 69.2, 1900), and it shows how faithful lives would speed the harvest, “Were all who profess His name bearing fruit to His glory, how quickly the whole world would be sown with the seed of the gospel. Quickly the last great harvest would be ripened, and Christ would come to gather the precious grain” (Christ’s Object Lessons, p. 69.2, 1900). Paul urged the Roman church to wake from sleep because salvation draws near, “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. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light” (Romans 13:11-12), and Hebrews promises that the Coming One will not delay, “For yet a little while, and he that shall come will come, and will not tarry” (Hebrews 10:37). Through inspired counsel we are reminded, “There must be deep, faithful searching of heart” (The Great Controversy, p. 489.3, 1911), and Steps to Christ adds a hopeful word for every pilgrim, “Every step in life may bring us closer to Jesus, may give us a deeper experience of His love, and may bring us one step nearer to the blessed home of peace” (Steps to Christ, p. 125.1, 1892). The prophetic messenger also describes the welcome that awaits the faithful, “And by and by the gates of heaven will be thrown open to admit God’s children, and from the lips of the King of glory the benediction will fall on their ears like richest music, ‘Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.’” (Steps to Christ, p. 125.3, 1892), and John closes Scripture with the church’s longing reply, “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus” (Revelation 22:20). We need not settle every concern through forceful speech, because the Judge stands near, and Jesus told us to be ready at every hour, “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matthew 24:44).

Why Should Anxiety Not Rule Us?

Anxiety urges us to carry every outcome alone, whereas prayer places our needs before a caring God, and Paul gives a clear command and a clear alternative: “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Philippians 4:6). In the King James Version the word careful here means anxious care, so this verse does not command careless conduct but forbids a burdened, fearful spirit. Jesus taught the same lesson on the mountain when He said, “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof” (Matthew 6:34), and He reminded His hearers that the Father knows their needs, “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things” (Matthew 6:31-32). In Thoughts From the Mount of Blessing we read, “If you have given yourself to God, to do His work, you have no need to be anxious for tomorrow. He whose servant you are, knows the end from the beginning. The events of tomorrow, which are hidden from your view, are open to the eyes of Him who is omnipotent” (Thoughts From the Mount of Blessing, p. 100.1, 1896), and the next page explains why so many still worry, “When we take into our hands the management of things with which we have to do, and depend upon our own wisdom for success, we are taking a burden which God has not given us, and are trying to bear it without His aid. We are taking upon ourselves the responsibility that belongs to God, and thus are really putting ourselves in His place” (Thoughts From the Mount of Blessing, p. 100.2, 1896). The inspired pen then describes the change that faith brings to the anxious heart, “But when we really believe that God loves us and means to do us good we shall cease to worry about the future. We shall trust God as a child trusts a loving parent. Then our troubles and torments will disappear, for our will is swallowed up in the will of God” (Thoughts From the Mount of Blessing, p. 100.2, 1896), and Peter gives the same counsel, “Casting all your care upon him; for he careth for you” (1 Peter 5:7). Through inspired counsel we learn how grace is supplied, “Christ has given us no promise of help in bearing today the burdens of tomorrow. He has said, ‘My grace is sufficient for thee’ (2 Corinthians 12:9); but, like the manna given in the wilderness, His grace is bestowed daily, for the day’s need” (Thoughts From the Mount of Blessing, p. 101.1, 1896), and David invites the burdened to cast their weight upon the Lord, “Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved” (Psalms 55:22). The prophetic messenger also teaches us to live one day at a time, “One day alone is ours, and during this day we are to live for God. For this one day we are to place in the hand of Christ, in solemn service, all our purposes and plans, casting all our care upon Him, for He careth for us” (Thoughts From the Mount of Blessing, p. 101.2, 1896), and The Desire of Ages warns of the cost of constant worry, “The continual worry is wearing out the life forces. Our Lord desires them to lay aside this yoke of bondage” (The Desire of Ages, p. 330.1, 1898). Jesus asked whether anxious thought can add anything to our lives, “And which of you with taking thought can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest?” (Luke 12:25-26), and the answer frees us to trust Him with what we cannot control.

Is Prayer Opening the Heart to a Friend?

Prayer is not a performance for God’s information but a meeting with Him, and the Lord invites His people to call upon Him with a sure promise: “Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not” (Jeremiah 33:3). In Steps to Christ we read one of the clearest definitions of prayer ever written, “Prayer is the opening of the heart to God as to a friend. Not that it is necessary in order to make known to God what we are, but in order to enable us to receive Him. Prayer does not bring God down to us, but brings us up to Him” (Steps to Christ, p. 93.2, 1892), and this definition removes the fear of praying poorly. The same chapter explains what makes prayer real communion rather than a vague religious feeling, “In order to commune with God, we must have something to say to Him concerning our actual life” (Steps to Christ, p. 93.1, 1892), and David urged us to pour out our hearts, “Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah” (Psalms 62:8). The inspired pen reminds us that Jesus Himself depended on prayer, “Our Saviour identified Himself with our needs and weakness, in that He became a suppliant, a petitioner, seeking from His Father fresh supplies of strength, that He might come forth braced for duty and trial” (Steps to Christ, p. 93.4, 1892), and He taught His disciples always to pray, “And he spake a parable unto them to this end, that men ought always to pray, and not to faint;” (Luke 18:1). Through inspired counsel we are told of the Father’s readiness and our reluctance, “What a wonder it is that we pray so little! God is ready and willing to hear the sincere prayer of the humblest of His children, and yet there is much manifest reluctance on our part to make known our wants to God” (Steps to Christ, p. 94.1, 1892), and Jesus promised that seekers will find, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:” (Matthew 7:7). The prophetic messenger describes prayer as a key, “Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence?” (Steps to Christ, p. 94.2, 1892), and James promises wisdom to all who ask in faith, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (James 1:5). Steps to Christ also shows that prayer is not confined to set places, “A closet of communion may be found wherever we are. We should have the door of the heart open continually and our invitation going up that Jesus may come and abide as a heavenly guest in the soul” (Steps to Christ, p. 99.1, 1892), and Paul urged believers to pray always in the Spirit, “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;” (Ephesians 6:18). We can therefore pray honestly about fear, money, a strained relationship, or a lesson that feels beyond our present skill.

Can Any Burden Weary God?

No concern is too small or too heavy for the God who invites our requests, and David praised Him as the One who heals and binds the broken in heart: “He healeth the broken in heart, and bindeth up their wounds” (Psalms 147:3). In Steps to Christ we read an invitation that removes our hesitation, “Keep your wants, your joys, your sorrows, your cares, and your fears before God. You cannot burden Him; you cannot weary Him” (Steps to Christ, p. 100.1, 1892), and Isaiah reminds us that the Creator never grows weary, “Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding” (Isaiah 40:28). The inspired pen then describes the range of God’s care, from the largest matters to the smallest, “Nothing is too great for Him to bear, for He holds up worlds, He rules over all the affairs of the universe. Nothing that in any way concerns our peace is too small for Him to notice” (Steps to Christ, p. 100.1, 1892), and Jesus said that our hairs are numbered, “But the very hairs of your head are all numbered” (Matthew 10:30). Through inspired counsel we are told, “There is no chapter in our experience too dark for Him to read; there is no perplexity too difficult for Him to unravel” (Steps to Christ, p. 100.1, 1892), and the psalmist rejoiced that God is a present help in trouble, “God is our refuge and strength, a very present help in trouble” (Psalms 46:1). The same book describes a personal attention that no human friend can match, “The relations between God and each soul are as distinct and full as though there were not another soul upon the earth to share His watchcare, not another soul for whom He gave His beloved Son” (Steps to Christ, p. 100.1, 1892), and The Ministry of Healing adds, “The Lord’s care is over all His creatures. He loves them all and makes no difference, except that He has the most tender pity for those who are called to bear life’s heaviest burdens” (The Ministry of Healing, p. 199.3, 1905). David also described a Keeper who neither slumbers nor sleeps, “He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep” (Psalms 121:3-4), and the prophetic messenger promises help in the hardest places, “It is when we come into difficult places that He reveals His power and wisdom in answer to humble prayer. Have confidence in Him as a prayer-hearing, prayer-answering God. He will reveal Himself to you as One who can help in every emergency” (The Ministry of Healing, p. 199.4, 1905). Hebrews teaches us to say with confidence that the Lord is our helper, “So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Hebrews 13:6), so we never need to hide ordinary concerns behind grand language. Prayer changes the setting in which we carry responsibility, because we are acting before God and with His help.

Does Peace Depend on Calm Seas?

Uncertainty may remain after prayer, yet Paul promises a guarding peace within that uncertainty, and this promise concerns the heart and the mind: “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Philippians 4:7). In The Desire of Ages we read of the Saviour’s calm in the storm on Galilee, “When Jesus was awakened to meet the storm, He was in perfect peace. There was no trace of fear in word or look, for no fear was in His heart” (The Desire of Ages, p. 336.1, 1898), and the next lines explain the source of His rest, “He trusted in the Father’s might. It was in faith—faith in God’s love and care—that Jesus rested, and the power of that word which stilled the storm was the power of God” (The Desire of Ages, p. 336.1, 1898). The inspired pen applies this example directly to our own experience, “As Jesus rested by faith in the Father’s care, so we are to rest in the care of our Saviour. If the disciples had trusted in Him, they would have been kept in peace” (The Desire of Ages, p. 336.2, 1898), and Isaiah promised perfect peace to the mind stayed on God, “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Isaiah 26:3). Through inspired counsel we learn what happens when we finally call for help, “Then we remember Jesus, and if we call upon Him to save us, we shall not cry in vain. Though He sorrowfully reproves our unbelief and self-confidence, He never fails to give us the help we need” (The Desire of Ages, p. 336.3, 1898), and Jesus spoke one word to the raging sea, “And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm” (Mark 4:39). The prophetic messenger extends this lesson to the storms within the soul, “But He who spoke peace to the billows of Galilee has spoken the word of peace for every soul” (The Desire of Ages, p. 336.4, 1898), and the psalmist described God bringing sailors to their haven, “He maketh the storm a calm, so that the waves thereof are still. Then are they glad because they be quiet; so he bringeth them unto their desired haven” (Psalms 107:29-30). Jesus gave His disciples a peace unlike anything the world offers, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid” (John 14:27), and The Desire of Ages adds a short sentence of deep rest, “In perfect acquiescence there is perfect rest” (The Desire of Ages, p. 331.2, 1898). Isaiah also taught that righteousness produces quietness and assurance, “And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever” (Isaiah 32:17), so the promise does not say that every external problem will vanish at once. It says that Christ will guard us within the storm until He brings us safely through it.

Does Prayer Replace Practical Duty?

A spiritual promise should never become an excuse to avoid human duty, and Nehemiah showed how prayer and practical action belong together in a crisis: “Nevertheless we made our prayer unto our God, and set a watch against them day and night, because of them” (Nehemiah 4:9). If someone fears losing housing, we should pray and consider practical help, for James asks what good words do without bread, “If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?” (James 2:15-16). In The Ministry of Healing we read a word of encouragement for every ordinary worker, “In the humble round of toil, the very weakest, the most obscure, may be workers together with God and may have the comfort of His presence and sustaining grace. They are not to weary themselves with busy anxieties and needless cares. Let them work on from day to day, accomplishing faithfully the task that God’s providence assigns, and He will care for them” (The Ministry of Healing, p. 199.1, 1905), and Solomon taught that the Lord directs the steps of those who plan, “A man’s heart deviseth his way: but the LORD directeth his steps” (Proverbs 16:9). The inspired pen also promises guidance to those who move forward in trust, “Before those who trust and obey Him, God will open ways of advance. Let them move forward courageously, trusting in Him to supply their needs according to the riches of His goodness” (The Ministry of Healing, p. 200.1, 1905), and she adds, “He will guide His people and give skill and understanding in the work they are called to do. He will give wisdom to those who strive to do their duty conscientiously and intelligently” (The Ministry of Healing, p. 200.2, 1905). Solomon praised diligent planning as the path to plenty, “The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want” (Proverbs 21:5), and Paul reminded believers to provide for their own households, “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel” (1 Timothy 5:8). Through inspired counsel we are told how to face slow progress, “We need to look heavenward in faith. We are not to be discouraged because of apparent failure, nor should we be disheartened by delay” (The Ministry of Healing, p. 200.3, 1905), and the same book gives a reason for steady hope, “He who created man, who gave him his wonderful physical, mental, and spiritual faculties, will not withhold that which is necessary to sustain the life He has given” (The Ministry of Healing, p. 199.4, 1905). If a family faces illness, we should pray and support appropriate treatment, and Moses prayed that God would establish the work of our hands, “And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it” (Psalms 90:17). Steps to Christ shows the habit of heart that holds prayer and work together, “We may keep so near to God that in every unexpected trial our thoughts will turn to Him as naturally as the flower turns to the sun” (Steps to Christ, p. 99.4, 1892), and that habit makes us both trusting and diligent.

What Lies Within Our Reach Today?

For practical use, we can list the concern, the action within reach, and the outcome we must entrust to God, and Moses gave Israel a sure promise for this: “Thy shoes shall be iron and brass; and as thy days, so shall thy strength be” (Deuteronomy 33:25). In Steps to Christ we read a sentence that steadies every anxious planner, “The trial will not exceed the strength that shall be given us to bear it. Then let us take up our work just where we find it, believing that whatever may come, strength proportionate to the trial will be given” (Steps to Christ, p. 125.2, 1892), and Samuel once raised a stone to remember God’s help, “Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us” (1 Samuel 7:12). The inspired pen urges us to keep such memorials before us, “Let us look to the monumental pillars, reminders of what the Lord has done to comfort us and to save us from the hand of the destroyer. Let us keep fresh in our memory all the tender mercies that God has shown us,—the tears He has wiped away, the pains He has soothed, the anxieties removed, the fears dispelled, the wants supplied, the blessings bestowed,—thus strengthening ourselves for all that is before us through the remainder of our pilgrimage” (Steps to Christ, p. 125.1, 1892), and David counseled us to commit our way to the Lord, “Commit thy way unto the LORD; trust also in him; and he shall bring it to pass” (Psalms 37:5). Through inspired counsel we are encouraged not to cast away our confidence, “Then let us not cast away our confidence, but have firm assurance, firmer than ever before” (Steps to Christ, p. 125.1, 1892), and Solomon taught us to acknowledge God in all our ways, “Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:5-6). We may be able to make a call, prepare a budget, or seek advice, but we cannot control another person’s response or every future event, for “My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me” (Psalms 31:15). The Desire of Ages describes those who leave their lives in Christ’s hands, “Those who take Christ at His word, and surrender their souls to His keeping, their lives to His ordering, will find peace and quietude. Nothing of the world can make them sad when Jesus makes them glad by His presence” (The Desire of Ages, p. 331.2, 1898), and Paul heard the Lord’s own answer to his weakness, “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9). The prophetic messenger also explains why Christ’s yoke lightens the load, “When our will is swallowed up in the will of God, and we use His gifts to bless others, we shall find life’s burden light. He who walks in the way of God’s commandments is walking in company with Christ, and in His love the heart is at rest” (The Desire of Ages, p. 331.1, 1898), and she promises that a daily return to God settles many troubles, “If you will seek the Lord and be converted every day; if you will of your own spiritual choice be free and joyous in God; if with gladsome consent of heart to His gracious call you come wearing the yoke of Christ,—the yoke of obedience and service,—all your murmurings will be stilled, all your difficulties will be removed, all the perplexing problems that now confront you will be solved” (Thoughts From the Mount of Blessing, p. 101.3, 1896). Peace grows as we learn the difference between our part and God’s part, and that lesson prepares the mind to become a place of service.

What Belongs in a Christian’s Mind?

The mind can become crowded with harmful material, while Paul calls it toward what is worthy of sustained attention and long reflection: “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). Solomon taught that the inner life shapes the whole person, “For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee” (Proverbs 23:7), and Paul spoke of bringing every thought into captivity to Christ, “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;” (2 Corinthians 10:5). In a Review and Herald article of 1888, the inspired pen applied this verse with searching clarity, “We are under obligation to control our thoughts, and to bring them into subjection to the law of God. The noble powers of the mind have been given to us by the Lord, that we may employ them in contemplating heavenly things” (The Review and Herald, June 12, 1888, par. 3). She then lamented a common neglect that still wastes the noble powers of the mind today, “How often the mind is given to the contemplation of that which is earthly, sensual, and base!” (The Review and Herald, June 12, 1888, par. 3), and the psalmist chose a better path, “MEM. O how love I thy law! it is my meditation all the day” (Psalms 119:97). Through inspired counsel we learn what such neglect slowly does to our God-given capacities, “The noble powers of the mind are dwarfed and enfeebled by lack of exercise on themes that are worthy of their concentration” (The Review and Herald, June 12, 1888, par. 3), and Joshua received a command to meditate day and night, “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success” (Joshua 1:8). The same article gives a practical rule for the believer who wants a disciplined mind, “The mind must be firmly controlled to dwell upon subjects that will strengthen the moral powers” (The Review and Herald, June 12, 1888, par. 2), and it adds a second rule for daily practice, “We should discipline the mind to think in a healthful channel, and not permit it to dwell upon things that are evil” (The Review and Herald, June 12, 1888, par. 2). The Great Controversy explains why this discipline matters so much, “The mind gradually adapts itself to the subjects upon which it is allowed to dwell. It becomes assimilated to that which it is accustomed to love and reverence” (The Great Controversy, p. 555.1, 1911), and the first psalm pictures the blessed person whose delight is in God’s law, “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night” (Psalms 1:1-2). What we repeatedly think about prepares us either to love and serve more faithfully or to drift from Christ.

Can Something Pleasant Still Be False?

Paul’s list of worthy things belongs together, so something pleasant but false does not meet the standard, nor does an accurate statement used to feed cruelty: “Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another” (Ephesians 4:25). In Thoughts From the Mount of Blessing we read, “Everything that Christians do should be as transparent as the sunlight. Truth is of God; deception, in every one of its myriad forms, is of Satan; and whoever in any way departs from the straight line of truth is betraying himself into the power of the wicked one” (Thoughts From the Mount of Blessing, p. 68.3, 1896), and David described the citizen of Zion as one who speaks truth in his heart, “LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour” (Psalms 15:1-3). The inspired pen condemns the polished phrases that cover deception, “They condemn the deceptive compliments, the evasion of truth, the flattering phrases, the exaggerations, the misrepresentations in trade, that are current in society and in the business world” (Thoughts From the Mount of Blessing, p. 68.1, 1896), and she adds a principle that reaches every flattering word, “They teach that no one who tries to appear what he is not, or whose words do not convey the real sentiment of his heart, can be called truthful” (Thoughts From the Mount of Blessing, p. 68.1, 1896). Solomon declared that lying lips are an abomination to the Lord, “Lying lips are abomination to the LORD: but they that deal truly are his delight” (Proverbs 12:22), and Paul described love as rejoicing in the truth, “Rejoiceth not in iniquity, but rejoiceth in the truth;” (1 Corinthians 13:6). Through inspired counsel we learn how the heart shapes our speech, “The thoughts must be pure, the meditations of the heart must be clean, if the words of the mouth are to be words acceptable to Heaven, and helpful to your associates” (The Review and Herald, June 12, 1888, par. 2), and David confessed that God desires truth in the inward parts, “Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom” (Psalms 51:6). The Great Controversy warns about the limit set by our own ideals, “Man will never rise higher than his standard of purity or goodness or truth. If self is his loftiest ideal, he will never attain to anything more exalted” (The Great Controversy, p. 555.1, 1911), and Paul names the fruit of the Spirit as goodness, righteousness, and truth, “For the fruit of the Spirit is in all goodness and righteousness and truth;)” (Ephesians 5:9). The same book adds a word of hope for every believer who longs to rise higher, “The grace of God alone has power to exalt man. Left to himself, his course must inevitably be downward” (The Great Controversy, p. 555.1, 1911), and that hope is the reason we can test our thoughts without despair. Truth, honesty, justice, purity, and loveliness must stand together in the mind, because each one guards the others from corruption.

Must the Thoughts Be Disciplined?

Mental discipline involves daily choices, and Peter told believers to prepare their minds for action as people who expect the return of Christ: “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;” (1 Peter 1:13). In the same 1888 article we read a charge given to every believer, “We have each of us an individual work to do, to gird up the loins of our minds, to be sober, to watch unto prayer” (The Review and Herald, June 12, 1888, par. 2), and Paul calls every believer to the transformation that comes through a renewed mind, “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). The prophetic messenger explains the partnership between God and the believer in this work, “As God works upon the heart by his Holy Spirit, man must co-operate with him. The thoughts must be bound about, restricted, withdrawn from branching out and contemplating things that will only weaken and defile the soul” (The Review and Herald, June 12, 1888, par. 2), and Solomon contrasted right thoughts with deceitful counsels, “The thoughts of the righteous are right: but the counsels of the wicked are deceit” (Proverbs 12:5). Jesus taught that sin begins in the heart before it reaches the hand, “But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matthew 5:28), and the inspired pen describes the steady effort this requires, “There must be a constant, earnest struggling of the soul against the evil imaginings of the mind. There must be a steadfast resistance of temptation to sin in thought or act” (The Review and Herald, June 12, 1888, par. 4). What do we read before a visit, and what stories do we repeat in a church group, for the counsel to youth applies to all, “Resolutely discard all trashy reading. It will not strengthen your spirituality, but will introduce into the mind sentiments that pervert the imagination, causing you to think less of Jesus and to dwell less upon His precious lessons” (Messages to Young People, p. 273.2, 1930). Through inspired counsel we receive a simple rule for every day, “Keep the mind free from everything that would lead it in a wrong direction” (Messages to Young People, p. 273.2, 1930), and Solomon urged us to look straight ahead and ponder our path, “Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established” (Proverbs 4:25-26). Paul feared that minds could be led away from the simplicity in Christ, “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ” (2 Corinthians 11:3), and Counsels to Parents, Teachers, and Students gives positive counsel for every home, “Encourage your children to store the mind with valuable knowledge, to let that which is good occupy the soul and control its powers, leaving no place for low, debasing thoughts” (Counsels to Parents, Teachers, and Students, p. 133.1, 1913). This does not require ignorance of evil, but it does require a truthful and redemptive purpose whenever we learn about it.

Does Beholding Christ Change Us?

The law of the mind is that we become like what we behold, and Paul describes the believer’s transformation through steady attention to the glory of the Lord: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18). In The Great Controversy we read this principle stated directly, “It is a law both of the intellectual and the spiritual nature that by beholding we become changed” (The Great Controversy, p. 555.1, 1911), and Hebrews directs our gaze to Jesus as the author and finisher of faith, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Hebrews 12:2). The 1888 article applies the same law to the believer’s devotional life, “By beholding we are to become changed, and as we meditate upon the perfections of our divine Model, we shall desire to become wholly transformed and renewed in the image of his purity” (The Review and Herald, June 12, 1888, par. 5), and she describes the longing that follows, “There will be a hungering and thirsting of soul to be made like Him whom we adore. The more our thoughts are upon Christ, the more we shall speak of him to others, and represent him to the world” (The Review and Herald, June 12, 1888, par. 5). Isaiah called all the ends of the earth to look unto the Lord and be saved, “Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isaiah 45:22), and David said that those who looked to Him were radiant, “They looked unto him, and were lightened: and their faces were not ashamed” (Psalms 34:5). Through inspired counsel we are told where our meditation should rest, “We should dwell upon the character of our dear Redeemer and Intercessor” (The Review and Herald, June 12, 1888, par. 4), and we are shown what such steady meditation produces, “By constantly contemplating heavenly themes, our faith and love will grow stronger” (The Review and Herald, June 12, 1888, par. 4). John promised that those who hope to see Christ purify themselves, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:2-3), and Paul told the risen believer to seek things above, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Colossians 3:1). Steps to Christ adds a gentle warning and a remedy, “So you are not to look to yourself, not to let the mind dwell upon self, but look to Christ. Let the mind dwell upon His love, upon the beauty, the perfection, of His character” (Steps to Christ, p. 70.2, 1892), and the mind prepared for service learns to face hard facts without taking pleasure in another person’s disgrace. The more clearly we see Christ, the less room remains for contempt, and the more freely His likeness grows in us.

Can We Forward Without Verifying?

Passive exposure shapes our habits, whereas a renewed mind tests what it receives, and Paul gives a rule that applies to every message we hear: “Prove all things; hold fast that which is good” (1 Thessalonians 5:21). A practical test is to examine a report before repeating it, and the law of Moses already guarded against careless witness, “Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness” (Exodus 23:1). In Testimonies for the Church we read a sobering warning, “The spirit of gossip and talebearing is one of Satan’s special agencies to sow discord and strife, to separate friends, and to undermine the faith of many in the truthfulness of our positions. Brethren and sisters are too ready to talk of the faults and errors that they think exist in others, and especially in those who have borne unflinchingly the messages of reproof and warning given them of God” (Testimonies for the Church, vol. 4, p. 194.3, 1881), and Solomon praised the faithful spirit that conceals a matter, “A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter” (Proverbs 11:13). The inspired pen describes how small whispers can do great and lasting damage, “Difficulties are often caused by the vendors of gossip, whose whispered hints and suggestions poison unsuspecting minds and separate the closest friends. Mischief-makers are seconded in their evil work by the many who stand with open ears and evil heart, saying: ‘Report, … and we will report it.’” (Testimonies for the Church, vol. 5, p. 241.4, 1889), and she gives a firm verdict on the practice, “This sin should not be tolerated among the followers of Christ” (Testimonies for the Church, vol. 5, p. 241.4, 1889). The Lord commanded Israel not to go up and down as a talebearer, “Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD” (Leviticus 19:16), and Education names a quieter form of the same sin, “Closely allied to gossip is the covert insinuation, the sly innuendo, by which the unclean in heart seek to insinuate the evil they dare not openly express. Every approach to these practices the youth should be taught to shun as they would shun the leprosy” (Education, p. 236.3, 1903). Through inspired counsel we learn how lasting the damage of careless speech can be, “In one moment, by the hasty, passionate, careless tongue, may be wrought evil that a whole lifetime’s repentance cannot undo. Oh, the hearts that are broken, the friends estranged, the lives wrecked, by the harsh, hasty words of those who might have brought help and healing!” (Education, p. 236.7, 1903), and John told believers to test the spirits, “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). Testimonies for the Church also warns that our prejudices can spread like leaven, “They should not even express their prejudices regarding the erring, for thus they place in other minds the leaven of evil. Reports unfavorable to a brother or sister in the church are communicated from one to another of the church members” (Testimonies for the Church, vol. 7, p. 260.2, 1902), and Solomon advised us to avoid those who flatter with their lips, “He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips” (Proverbs 20:19). Is the report verified, does the person concerned know about it, and is sharing it necessary for protection, correction, or sound judgment?

Does Truth Require Truthful Methods?

We serve truth best when our methods are truthful, and Paul refused every crafty method in his ministry because he spoke before God: “But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God” (2 Corinthians 4:2). We should not use a striking story because it fits a lesson if its facts cannot be established, for Peter declared, “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty” (2 Peter 1:16). In Education we read a description of language that honors God, “The chief requisite of language is that it be pure and kind and true—‘the outward expression of an inward grace.’” (Education, p. 235.1, 1903), and the same passage connects our speech directly to the thoughts we cherish, “And if such are the thoughts, such will be the expression” (Education, p. 235.1, 1903). Thoughts From the Mount of Blessing states the principle that governs all Christian speech, “He teaches that the exact truth should be the law of speech” (Thoughts From the Mount of Blessing, p. 67.3, 1896), and Solomon taught that truthful lips endure forever, “The lip of truth shall be established for ever: but a lying tongue is but for a moment” (Proverbs 12:19). The inspired pen condemns the exaggerations that creep into everyday talk, “It condemns the deceptive compliments, the evasions of truth, the exaggerations, the misrepresentations in trade, that are current in society and in the business world” (Education, p. 236.1, 1903), and Paul asked Titus to show sound speech that cannot be condemned, “In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you” (Titus 2:7-8). Through inspired counsel we learn that leaders carry a special duty of example, “Those who are appointed to guard the spiritual interests of the church should be careful to set a right example, giving no occasion for envy, jealousy, or suspicion, ever manifesting that same spirit of love, respect, and courtesy which they desire to encourage in their brethren” (Testimonies for the Church, vol. 5, p. 241.2, 1889), and Paul warned against fables that breed questions, “Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do” (1 Timothy 1:4). Testimonies for the Church adds, “Religion has no saving virtue if the characters of those professing it do not correspond with their profession” (Testimonies for the Church, vol. 4, p. 194.2, 1881), and Paul told the Ephesians that every word should minister grace, “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers” (Ephesians 4:29). A rumor does not become useful because it concerns religion, and a lesson does not become stronger because it stretches the facts.

Must Learning Become Living?

Thought can remain an inward exercise, but Paul expects what is learned to become action, and he joins his teaching with his own example: “Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you” (Philippians 4:9). James warns that hearing without doing leads to self-deception, “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22), and he blesses the doer of the work, “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (James 1:25). In Steps to Christ we read a sentence that explains how growth happens, “The only way to grow in grace is to be disinterestedly doing the very work which Christ has enjoined upon us—to engage, to the extent of our ability, in helping and blessing those who need the help we can give them” (Steps to Christ, p. 80.3, 1892), and the next sentence states a basic law of spiritual life, “Strength comes by exercise; activity is the very condition of life” (Steps to Christ, p. 80.3, 1892). The inspired pen then describes those who try to live on blessings without service, “Those who endeavor to maintain Christian life by passively accepting the blessings that come through the means of grace, and doing nothing for Christ, are simply trying to live by eating without working” (Steps to Christ, p. 80.3, 1892), and she draws a vivid lesson from the human body, “A man who would refuse to exercise his limbs would soon lose all power to use them. Thus the Christian who will not exercise his God-given powers not only fails to grow up into Christ, but he loses the strength that he already had” (Steps to Christ, p. 80.3, 1892). Jesus compared the obedient hearer to a wise builder who founded his house upon a rock, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:” (Matthew 7:24), and He blessed those who keep God’s word, “But he said, Yea rather, blessed are they that hear the word of God, and keep it” (Luke 11:28). Through inspired counsel we learn what active service does for the worker, “Encountering opposition and trials will drive you to the Bible and prayer. You will grow in grace and the knowledge of Christ, and will develop a rich experience” (Steps to Christ, p. 80.1, 1892), and Jesus said that happiness follows doing what we know, “If ye know these things, happy are ye if ye do them” (John 13:17). Steps to Christ adds, “Those who thus exercise the Christian graces will grow and will become strong to work for God. They will have clear spiritual perceptions, a steady, growing faith, and an increased power in prayer” (Steps to Christ, p. 80.2, 1892), so we may reflect on patience and then practice it when someone asks the same question again. We may study generosity and then set aside time and funds for actual needs, because the mind serves God when truth passes into chosen conduct.

What Does a Renewed Mind Produce?

Paul’s appeal to present our bodies as a living sacrifice shows that renewed thinking must reach the whole life and every ordinary day: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). In Steps to Christ we read a simple and searching counsel for the start of each new day, “Consecrate yourself to God in the morning; make this your very first work” (Steps to Christ, p. 70.1, 1892), and David said that he would direct his prayer to God in the morning, “My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up” (Psalms 5:3). The inspired pen explains how this consecration works in daily life, “Each morning consecrate yourself to God for that day. Surrender all your plans to Him, to be carried out or given up as His providence shall indicate” (Steps to Christ, p. 70.1, 1892), and she describes its long and beautiful result, “Thus day by day you may be giving your life into the hands of God, and thus your life will be molded more and more after the life of Christ” (Steps to Christ, p. 70.1, 1892). Jeremiah called God’s people to search and try their ways, “Let us search and try our ways, and turn again to the LORD” (Lamentations 3:40), and David described how he turned his feet to God’s testimonies without delay, “I thought on my ways, and turned my feet unto thy testimonies. I made haste, and delayed not to keep thy commandments” (Psalms 119:59-60). The 1888 article reminds us whose our thoughts truly are, “Our thoughts and affections belong to him” (The Review and Herald, June 12, 1888, par. 6), and it explains the source of real influence, “It is only in proportion to the devotion and consecration to Christ, that the Christian exerts an influence for the blessing and uplifting of mankind. If there is no actual service, no genuine love, no reality of experience, there is no power to help, no connection with Heaven, no savor of Christ in the life” (The Review and Herald, June 12, 1888, par. 6). A useful method is to end each study with one clear action that is small enough to begin and meaningful enough to matter, for Paul says, “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Colossians 3:17). Steps to Christ assures us that ordinary duties count before heaven, “So in the humblest duties and lowliest positions of life, we may walk and work with Jesus” (Steps to Christ, p. 81.4, 1892), and the psalmist asked that our lives would show God’s beauty, “Let thy work appear unto thy servants, and thy glory unto their children” (Psalms 90:16). That assurance leads us to ask how contentment can hold steady in both want and plenty.

Can Contentment Really Be Learned?

Changing income can unsettle identity, yet Paul describes a contentment learned through experience rather than a calm temperament given to a fortunate few: “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content” (Philippians 4:11). The word learned leaves room for growth, and Paul later taught Timothy where the true profit of the Christian life is found, “But godliness with contentment is great gain” (1 Timothy 6:6). In Testimonies for the Church we read a sentence that overturns the usual measures of success, “It is neither wealth nor intellect that gives happiness. It is moral worth. True goodness is accounted of Heaven as true greatness” (Testimonies for the Church, vol. 2, p. 305.2, 1871), and the next line explains why, “The condition of the moral affections determines the worth of the man” (Testimonies for the Church, vol. 2, p. 305.2, 1871). David observed that a little held by a righteous person is better than great wealth in wicked hands, “A little that a righteous man hath is better than the riches of many wicked” (Psalms 37:16), and Solomon agreed, “Better is little with the fear of the LORD than great treasure and trouble therewith” (Proverbs 15:16). Through inspired counsel we are reminded of Paul’s teaching on this point, “Godliness with contentment is great gain. Here is the true secret of happiness, and real prosperity of soul and body” (Testimonies for the Church, vol. 1, p. 542.1, 1868), and another testimony describes where the purest joy is found, “But the purest joy is not found in riches nor where covetousness is always craving, but where contentment reigns and where self-sacrificing love is the ruling principle” (Testimonies for the Church, vol. 3, p. 382.2, 1875). The inspired pen also describes the unhappy result of restless craving, “There are thousands who are passing their lives in indulgence and whose hearts are filled with repining. They are victims of selfishness and discontent in the vain effort to satisfy their minds with indulgence” (Testimonies for the Church, vol. 3, p. 382.2, 1875), and Solomon warned that the lover of silver will never be satisfied with silver, “He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity” (Ecclesiastes 5:10). The prophetic messenger names the true source of a contented heart, “In proportion as the love of Christ fills our hearts and controls our lives, covetousness, selfishness, and love of ease will be overcome, and it will be our pleasure to do the will of Christ, whose servants we claim to be. Our happiness will then be proportionate to our unselfish works, prompted by the love of Christ” (Testimonies for the Church, vol. 3, p. 382.3, 1875), and David rejoiced that the Lord Himself was his portion and pleasant inheritance, “The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage” (Psalms 16:5-6). Contentment helps us see moral value where status and display might hide it from view.

Is Poverty Proof of Holiness?

We should not turn poverty into proof of holiness or wealth into proof of sin, because Scripture shows that both conditions carry their own dangers: “Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain” (Proverbs 30:8-9). Hannah’s song reminds us that the Lord both makes poor and makes rich, “The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up” (1 Samuel 2:7), so the issue is what governs the heart. In The Ministry of Healing we read a balanced statement on wealth, “The Bible condemns no man for being rich, if he has acquired his riches honestly. Not money, but the love of money, is the root of all evil” (The Ministry of Healing, p. 212.3, 1905), and the next sentence explains its proper place, “It is God who gives men power to get wealth; and in the hands of him who acts as God’s steward, using his means unselfishly, wealth is a blessing, both to its possessor and to the world” (The Ministry of Healing, p. 212.3, 1905). Moses warned Israel never to forget that the power to get wealth comes from God, “And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day” (Deuteronomy 8:17-18), and Paul charged the rich not to trust uncertain riches, “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;” (1 Timothy 6:17). The Desire of Ages describes the Saviour’s own humble home, “He was familiar with poverty, self-denial, and privation. This experience was a safeguard to Him” (The Desire of Ages, p. 72.1, 1898), and it draws a lesson for all who blame their circumstances, “Temptation, poverty, adversity, is the very discipline needed to develop purity and firmness” (The Desire of Ages, p. 72.2, 1898). James noted that God has chosen the poor of this world to be rich in faith, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” (James 2:5), and the inspired pen warns that a person may own much and still be poor before heaven, “A person may have property and intellect, and yet be valueless, because the glowing fire of goodness has never burned upon the altar of his heart, because his conscience has been seared, blackened, and crisped with selfishness and sin” (Testimonies for the Church, vol. 2, p. 305.2, 1871). Thoughts From the Mount of Blessing describes the deadly power of greed, “Avaricious greed for wealth exerts such a fascinating, bewitching influence over the life that it results in perverting the nobility and corrupting the humanity of men until they are drowned in perdition” (Thoughts From the Mount of Blessing, p. 88.4, 1896), and Solomon reminds us that the rich and poor meet together before their Maker, “The rich and poor meet together: the LORD is the maker of them all” (Proverbs 22:2). A person with a modest home may show deep kindness and steady faith, while another with many resources may remain restless and self-focused.

Is Faithful Work Ever Small?

In a church meeting the person who gives little money may be giving much time and care, and Zechariah warned God’s people not to despise the day of small things: “For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth” (Zechariah 4:10). Jesus taught that faithfulness in the least is the measure of faithfulness in much, “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10), and He praised the widow’s two mites above larger gifts, “And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living” (Mark 12:43-44). In Testimonies for the Church we read, “The present is our day of trust. To every person is committed some peculiar gift or talent which is to be used to advance the Redeemer’s kingdom” (Testimonies for the Church, vol. 4, p. 618.2, 1881), and this trust includes every member of the church without exception. The inspired pen explains how God distributes these trusts, “God’s providence proportions His trusts according to the varied capabilities of the people. None should mourn because they cannot glorify God with talents which they never possessed and for which they are not responsible” (Testimonies for the Church, vol. 4, p. 618.2, 1881), and Paul taught that the weaker members of the body are necessary, “Nay, much more those members of the body, which seem to be more feeble, are necessary: And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness” (1 Corinthians 12:22-23). Through inspired counsel we learn how heaven values ordinary service, “God values the service according to what a man has and not according to what he has not. If we perform our daily duties with fidelity and love we shall receive the approval of the Master as if we had performed a greater work” (Testimonies for the Church, vol. 4, p. 618.3, 1881), and the same testimony warns against a restless longing for larger work, “We must cease longing to do great service and to trade on large talents, while we have been made accountable only for small talents and the performance of humble duties. In overlooking the small daily duties, and reaching for higher responsibilities, we utterly fail to do the very work which God has given us” (Testimonies for the Church, vol. 4, p. 618.3, 1881). Christ’s Object Lessons states a principle that every quiet worker should remember, “Talents used are talents multiplied. Success is not the result of chance or of destiny; it is the outworking of God’s own providence, the reward of faith and discretion, of virtue and persevering effort” (Christ’s Object Lessons, p. 353.1, 1900), and the Master commends the faithful servant, “His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Matthew 25:21). The prophetic messenger also explains how God increases our abilities, “He does not supernaturally endow us with the qualifications we lack; but while we use that which we have, He will work with us to increase and strengthen every faculty” (Christ’s Object Lessons, p. 353.1, 1900), and Paul taught servants to work heartily as unto the Lord, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ” (Colossians 3:23-24). We can honor quiet faithfulness rather than compare members by possessions, because heaven measures service by love and not by size.

Does Abundance Bring Its Own Test?

Need can tempt us to despair, while abundance can tempt us to forget dependence, and Moses warned Israel about the danger of a full table: “When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee. Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:” (Deuteronomy 8:10-11). Israel later proved that warning true, for Scripture says of the prosperous and careless nation that grew fat and forgot its Rock, “But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation” (Deuteronomy 32:15). In Prophets and Kings we read a sentence drawn from Solomon’s fall, “In the midst of prosperity lurks danger. Throughout the ages, riches and honor have ever been attended with peril to humility and spirituality” (Prophets and Kings, p. 59.3, 1917), and the next line gives a memorable picture, “It is not the empty cup that we have difficulty in carrying; it is the cup full to the brim that must be carefully balanced” (Prophets and Kings, p. 59.3, 1917). The inspired pen then makes a comparison that surprises many believers, “Affliction and adversity may cause sorrow, but it is prosperity that is most dangerous to spiritual life. Unless the human subject is in constant submission to the will of God, unless he is sanctified by the truth, prosperity will surely arouse the natural inclination to presumption” (Prophets and Kings, p. 59.3, 1917), and Jesus warned that life does not consist in the abundance of possessions, “And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). Through inspired counsel we learn where comparative safety is found, “In the valley of humiliation, where men depend on God to teach them and to guide their every step, there is comparative safety” (Prophets and Kings, p. 60.1, 1917), and Jesus told of a rich fool who forgot God in his plenty, “But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God” (Luke 12:20-21). The prophetic messenger describes how pride shuts the heart against heaven, “Whenever pride and ambition are indulged, the life is marred, for pride, feeling no need, closes the heart against the infinite blessings of Heaven” (Prophets and Kings, p. 60.2, 1917), and Paul warned of the snare that awaits those who will be rich, “But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Timothy 6:9). The Ministry of Healing adds a request that turns our concern into prayer, “Often prayer is solicited for those who are suffering from illness or adversity; but our prayers are most needed by the men entrusted with prosperity and influence” (The Ministry of Healing, p. 212.1, 1905), and David counseled, “Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them” (Psalms 62:10). For us, increased support should lead to grateful stewardship rather than an expectation that every future assignment must preserve the same comfort.

Does Contentment Cancel Our Duty?

A person in need should not be told that contentment removes the church’s duty to help, for Paul learned contentment and still welcomed the support of Philippi: “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17). Moses commanded Israel to open its hand wide to a poor brother, “If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth” (Deuteronomy 15:7-8), and Solomon forbade withholding good when it is in our power to give, “Withhold not good from them to whom it is due, when it is in the power of thine hand to do it” (Proverbs 3:27). In Testimonies for the Church we read of a divine law built into the plan of salvation, “Divine wisdom has appointed, in the plan of salvation, the law of action and reaction, making the work of beneficence, in all its branches, twice blessed. He that gives to the needy blesses others, and is blessed himself in a still greater degree” (Testimonies for the Church, vol. 3, p. 382.4, 1875), and the same page explains God’s purpose in making us coworkers, “That man might not lose the blessed results of benevolence, our Redeemer formed the plan of enlisting him as His co-worker” (Testimonies for the Church, vol. 3, p. 382.5, 1875). The inspired pen gives a striking reason for every call of need, “He sends His poor as the representatives of Himself” (Testimonies for the Church, vol. 3, p. 382.5, 1875), and Paul sought a fair balance among the churches, “For I mean not that other men be eased, and ye burdened: But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:” (2 Corinthians 8:13-14). Through inspired counsel we learn what such giving does for the giver, “And as we heed these calls by labor and by acts of benevolence we are assimilated to the image of Him who for our sakes became poor. In bestowing we bless others, and thus accumulate true riches” (Testimonies for the Church, vol. 3, p. 382.5, 1875), and Steps to Christ adds a word about those who cannot go but can still help, “And all who could not personally engage in the work, would yet sustain it with their means, their sympathy, and their prayers” (Steps to Christ, p. 81.2, 1892). Paul also taught that those who preach the gospel should live of the gospel, “Even so hath the Lord ordained that they which preach the gospel should live of the gospel” (1 Corinthians 9:14), and that learners should share good things with their teachers, “Let him that is taught in the word communicate unto him that teacheth in all good things” (Galatians 6:6). The Ministry of Healing warns how wealth can blind us to these claims, “But many, absorbed in their interest in worldly treasures, become insensible to the claims of God and the needs of their fellow men” (The Ministry of Healing, p. 212.3, 1905), so we can discuss compensation and family needs honestly without making money our master.

Can We Rejoice in Another’s Gain?

Comparison quietly poisons gratitude, while love frees us to rejoice when another receives an opportunity or resource that we wanted: “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it” (1 Corinthians 12:26). The tenth commandment reaches beneath outward conduct to the desire itself, “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s” (Exodus 20:17), and Paul warned against provoking and envying one another, “Let us not be desirous of vain glory, provoking one another, envying one another” (Galatians 5:26). In Testimonies for the Church we read a description of what God’s presence creates among His people, “God is the embodiment of benevolence, mercy, and love. Those who are truly connected with Him cannot be at variance with one another. His Spirit ruling in the heart will create harmony, love, and unity” (Testimonies for the Church, vol. 5, p. 28.2, 1889), and the same page names the enemy’s opposite work, “It is his work to stir up envy, strife, and jealousy” (Testimonies for the Church, vol. 5, p. 28.2, 1889). Solomon called envy the rottenness of the bones, “A sound heart is the life of the flesh: but envy the rottenness of the bones” (Proverbs 14:30), and James observed that envy and strife bring confusion and every evil work, “For where envying and strife is, there is confusion and every evil work” (James 3:16). Through inspired counsel we learn what the plant of love produces in the believer, “Every true Christian will develop in his life the characteristics of this divine love; he will reveal a spirit of forbearance, of beneficence, and a freedom from envy and jealousy” (Testimonies for the Church, vol. 5, p. 123.1, 1889), and the inspired pen describes how love treats people we may not prefer, “The heart where love reigns will be guided to a gentle, courteous, compassionate course of conduct toward others, whether they suit our fancy or not, whether they respect us or treat us ill” (Testimonies for the Church, vol. 5, p. 123.2, 1889). Selected Messages asks a personal question that each of us must answer honestly, “Well may the question be asked with earnest, anxious heart, ‘Is envy cherished, is jealousy permitted to find a place in my heart?’” (Selected Messages, book 2, p. 382.1, 1958), and David counseled us not to fret because of others’ apparent success, “Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity” (Psalms 37:1). The prophetic messenger adds that love refuses to seek its own way, “Love seeks not its own. It will not prompt men to seek their own ease and indulgence of self” (Testimonies for the Church, vol. 5, p. 123.2, 1889), and contentment frees us to rejoice in another’s good while we continue our own duty.

Where Is Our Treasure Kept?

Possessions can offer useful service, yet they cannot supply the deepest security of the soul, and Jesus asked His hearers to consider where their hearts were stored: “For where your treasure is, there will your heart be also” (Matthew 6:21). He warned that no one can serve two masters, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matthew 6:24), and He urged His disciples to lay up treasure in heaven, “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:” (Matthew 6:19-20). In Thoughts From the Mount of Blessing we read an explanation of that command, “The instruction is to ‘lay up for yourselves treasures in heaven.’ It is for your own interest to secure heavenly riches. These alone, of all that you possess, are really yours” (Thoughts From the Mount of Blessing, p. 89.2, 1896), and the next lines describe the safety of such treasure, “The treasure laid up in heaven is imperishable. No fire or flood can destroy it, no thief despoil it, no moth or rust corrupt it; for it is in the keeping of God” (Thoughts From the Mount of Blessing, p. 89.2, 1896). The inspired pen identifies the real harvest of a life spent in Christ’s service, “Character is the great harvest of life. And every word or deed that through the grace of Christ shall kindle in one soul an impulse that reaches heavenward, every effort that tends to the formation of a Christlike character, is laying up treasure in heaven” (Thoughts From the Mount of Blessing, p. 89.4, 1896), and Jesus said, “Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth” (Luke 12:33). Through inspired counsel we learn the weakness of earthly treasure, “Treasure laid up on earth will not endure; thieves break through and steal; moth and rust corrupt; fire and storm sweep away your possessions” (Thoughts From the Mount of Blessing, p. 88.3, 1896), and we learn how Christ regards His people, “The disciples of Christ are called His jewels, His precious and peculiar treasure” (Thoughts From the Mount of Blessing, p. 89.3, 1896). Paul charged the rich to be rich in good works and ready to share, “That they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life” (1 Timothy 6:18-19), and Testimonies for the Church explains why he did so, “The apostle Paul shows the only true use for riches, and bids Timothy charge the rich to do good, that they be rich in good works, ready to distribute, willing to communicate; for in so doing they are laying up in store for themselves a good foundation against the time to come,—referring to the close of time,—that they may lay hold on eternal life” (Testimonies for the Church, vol. 1, p. 542.1, 1868). Hebrews joins contentment with the promise of God’s presence, “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee” (Hebrews 13:5), and that promise places material life within its true limits. These verses do not excuse neglect of dependents or indifference to unfair conditions, but they do settle who has the final claim on our choices.

Can a Budget Become an Act of Worship?

A family may review its spending and find that the wish to appear successful has crowded out giving, rest, and service, yet Scripture tells us who owns all: “The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein” (Psalms 24:1). David confessed at the dedication of the temple materials that every gift came from God’s own hand, “But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee” (1 Chronicles 29:14). In Selected Messages we read a call to careful thinking, “Every jot of ability is to be used, and sharp, calm, deep thinking is to be done. The wisdom of any human agent is not sufficient for the planning and devising in this time” (Selected Messages, book 2, p. 364.2, 1958), and the counsel continues with a practical method, “Spread every plan before God with fasting, [and] with the humbling of the soul before the Lord Jesus, and commit thy ways unto the Lord. The sure promise is, He will direct thy paths” (Selected Messages, book 2, p. 364.2, 1958). Jesus taught that a builder should count the cost before starting a tower, “For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?” (Luke 14:28), and Haggai urged a careless people to consider their ways, “Now therefore thus saith the LORD of hosts; Consider your ways” (Haggai 1:5). Through inspired counsel we are assured of God’s resources, “He is infinite in resources” (Selected Messages, book 2, p. 364.2, 1958), and the next paragraph describes the security of those who trust Christ, “I would that all could realize what possibilities and probabilities there are for all who make Christ their sufficiency and their trust. The life hid with Christ in God ever has a refuge; he can say, ‘I can do all things through Christ which strengtheneth me’ (Philippians 4:13)” (Selected Messages, book 2, p. 364.3, 1958). Steps to Christ names the idols that often hide in a budget, “Mammon is the idol of many. The love of money, the desire for wealth, is the golden chain that binds them to Satan” (Steps to Christ, p. 44.1, 1892), and Jesus set the right order for every plan we make, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33). Counsels on Stewardship explains what our means are for, “The Lord designs that the means entrusted to us shall be used in building up His kingdom. His goods are entrusted to His stewards that they may be carefully traded upon, and bring back a revenue to Him in the saving of souls” (Counsels on Stewardship, p. 35.4, 1940), and Solomon urged us to honor the Lord with our substance, “Honour the LORD with thy substance, and with the firstfruits of all thine increase: So shall thy barns be filled with plenty, and thy presses shall burst out with new wine” (Proverbs 3:9-10). Contentment does not shrink the heart but loosens the grip of comparison so that love can direct the use of what we have, and surrender opens the narrow path.

Where Does the Narrow Road Lead?

Jesus described the way of life as narrow and the gate as strait, and He warned that the easy road leads somewhere very different: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14). In Testimonies for the Church the prophetic messenger recorded a dream that pictures this narrow way, “While at Battle Creek in August, 1868, I dreamed of being with a large body of people. A portion of this assembly started out prepared to journey” (Testimonies for the Church, vol. 2, p. 594.1, 1871), and the setting is described with care, “We had heavily loaded wagons. As we journeyed, the road seemed to ascend. On one side of this road was a deep precipice; on the other was a high, smooth, white wall, like the hard finish upon plastered rooms” (Testimonies for the Church, vol. 2, p. 594.1, 1871). Jesus urged His hearers to strive to enter in, “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), and the dream shows what such striving can look like as the road climbs. The account continues with a change that every traveler on that road soon faces, “As we journeyed on, the road grew narrower and steeper. In some places it seemed so very narrow that we concluded that we could no longer travel with the loaded wagons” (Testimonies for the Church, vol. 2, p. 594.2, 1871), and the travelers responded in a practical way, “We then loosed them from the horses, took a portion of the luggage from the wagons and placed it upon the horses, and journeyed on horseback” (Testimonies for the Church, vol. 2, p. 594.2, 1871). Isaiah foresaw a highway of holiness for the redeemed, “And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein” (Isaiah 35:8), and Solomon compared the path of the just to growing light, “But the path of the just is as the shining light, that shineth more and more unto the perfect day” (Proverbs 4:18). These are reported details of a dream, and treating them as pictures of earthly dependence is an interpretation that must stay close to Scripture. Sr. White herself said of the dream, “This dream needs no comment. It made such an impression upon my mind that probably every item in it will be vivid before me while my memory shall continue” (Testimonies for the Church, vol. 2, p. 597.2, 1871), and The Desire of Ages reminds us who walked this road first, “The way to heaven is consecrated by the Saviour’s footprints. The path may be steep and rugged, but Jesus has traveled that way; His feet have pressed down the cruel thorns, to make the pathway easier for us” (The Desire of Ages, p. 480.4, 1898). Jeremiah called Israel to ask for the old paths and walk in them, “Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein” (Jeremiah 6:16), and the psalmist found God’s word a lamp for each step, “NUN. Thy word is a lamp unto my feet, and a light unto my path” (Psalms 119:105).

What Must Be Left Behind?

Useful supports can become obstacles, and faith learns to release what prevents obedience, for Hebrews calls us to lay aside every weight: “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,” (Hebrews 12:1). In the dream the travelers first loaded their luggage onto horses, but the path soon forced a harder choice, “As we progressed, the path still continued to grow narrow. We were obliged to press close to the wall, to save ourselves from falling off the narrow road down the steep precipice” (Testimonies for the Church, vol. 2, p. 594.3, 1871). The account then describes how the remaining burden became a danger, “As we did this, the luggage on the horses pressed against the wall and caused us to sway toward the precipice. We feared that we should fall and be dashed in pieces on the rocks. We then cut the luggage from the horses, and it fell over the precipice” (Testimonies for the Church, vol. 2, p. 594.3, 1871), and Paul counted all things loss for Christ, “But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,” (Philippians 3:7-8). Jesus said plainly that discipleship requires forsaking all that we have, “So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple” (Luke 14:33), and the travelers soon left even their horses, “As the path grew more narrow, we decided that we could no longer go with safety on horseback, and we left the horses and went on foot, in single file, one following in the footsteps of another” (Testimonies for the Church, vol. 2, p. 595.1, 1871). The dream records a further stage of surrender on the narrowing path, “The path finally became so narrow that we concluded that we could travel more safely without our shoes, so we slipped them from our feet and went on some distance without them. Soon it was decided that we could travel more safely without our stockings; these were removed, and we journeyed on with bare feet” (Testimonies for the Church, vol. 2, p. 595.1, 1871), and Jesus once asked a rich young ruler to give up the one thing he loved most, “Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me” (Mark 10:21). Steps to Christ explains why such surrender is never a loss, “God does not require us to give up anything that it is for our best interest to retain. In all that He does, He has the well-being of His children in view” (Steps to Christ, p. 46.2, 1892), and John warned against loving the world and its passing desires, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:15-16). Through inspired counsel we are given the rule for every attachment, “Whatever shall draw away the heart from God must be given up” (Steps to Christ, p. 44.1, 1892), and Jesus compared the kingdom to a pearl worth selling everything to buy, “Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it” (Matthew 13:45-46). Scripture gives the principle without requiring a fixed meaning for every object in the dream, so we apply it humbly to ourselves.

Can a Favored Role Become Baggage?

The hardest possession to surrender may be a favored role, a need for praise, or a plan that once served well, and John the Baptist showed the right spirit: “He must increase, but I must decrease” (John 3:30). In The Desire of Ages we read a short sentence that explains much of our restlessness, “It is the love of self that brings unrest” (The Desire of Ages, p. 330.4, 1898), and the passage describes the change that conversion brings, “Then we shall not be seeking the highest place. We shall desire to sit at the feet of Jesus, and learn of Him” (The Desire of Ages, p. 330.4, 1898). Jesus taught that the greatest among His people will be their servant, “But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted” (Matthew 23:11-12), and the same book explains how heaven measures our work, “We shall understand that the value of our work does not consist in making a show and noise in the world, and in being active and zealous in our own strength. The value of our work is in proportion to the impartation of the Holy Spirit” (The Desire of Ages, p. 330.4, 1898). Prophets and Kings warns of the end of self-seeking, “He who makes self-glorification his aim will find himself destitute of the grace of God, through whose efficiency the truest riches and the most satisfying joys are won” (Prophets and Kings, p. 60.2, 1917), and Peter told believers to clothe themselves with humility, “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:” (1 Peter 5:5-6). Through inspired counsel we learn what a balanced Christian must give, “He who would build up a strong, symmetrical character, he who would be a well-balanced Christian, must give all and do all for Christ; for the Redeemer will not accept divided service” (The Acts of the Apostles, p. 483.1, 1911), and Paul gloried only in the cross by which the world was crucified to him, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Galatians 6:14). We may need to simplify a program so that people have time to visit others, or release a personal preference to preserve a shared purpose. Jeremiah’s scribe was told not to seek great things for himself, “And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the LORD: but thy life will I give unto thee for a prey in all places whither thou goest” (Jeremiah 45:5), and Steps to Christ guards us from a false view of sacrifice, “It is a mistake to entertain the thought that God is pleased to see His children suffer. All heaven is interested in the happiness of man” (Steps to Christ, p. 46.3, 1892). Surrender helps when it removes a real barrier between the will and God, and Solomon names the barrier we most often miss, “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18).

Who Holds the Cords From Above?

Increasing difficulty can suggest abandonment, yet the dream places help beside danger, and Moses assured Israel that the everlasting arms are beneath us: “The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them” (Deuteronomy 33:27). As the travelers went on foot, the account records a gift from above, “At this point small cords were let down from the top of the pure white wall; these we eagerly grasped, to aid us in keeping our balance upon the path. As we traveled, the cord moved along with us” (Testimonies for the Church, vol. 2, p. 595.1, 1871), and Isaiah heard the Lord promise to hold His people’s right hand, “For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee” (Isaiah 41:13). Earlier in the journey a guiding hand had already appeared at the worst places, “We continued on horseback, greatly fearing, as we came to the narrower places in the road, that we should lose our balance and fall. At such times a hand seemed to take the bridle and guide us over the perilous way” (Testimonies for the Church, vol. 2, p. 594.3, 1871), and David testified that his soul followed hard after God, “My soul followeth hard after thee: thy right hand upholdeth me” (Psalms 63:8). The danger grew as the path narrowed further, “Our danger of falling from the pathway increased. We pressed close to the white wall, yet could not place our feet fully upon the path, for it was too narrow” (Testimonies for the Church, vol. 2, p. 595.3, 1871), and the company responded with a cry of confidence, “We then suspended nearly our whole weight upon the cords, exclaiming: ‘We have hold from above! We have hold from above!’ The same words were uttered by all the company in the narrow pathway” (Testimonies for the Church, vol. 2, p. 595.3, 1871). The psalmist promised that the steps of a good man are ordered by the Lord, “The steps of a good man are ordered by the LORD: and he delighteth in his way. Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand” (Psalms 37:23-24), and Jesus said that no one can pluck His sheep out of the Father’s hand, “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (John 10:28-29). The dream then notes a detail that answers every fear of growing weakness, “Much of the time we were compelled to suspend our whole weight upon the cords, which increased in size as we progressed” (Testimonies for the Church, vol. 2, p. 595.3, 1871), and dependence deepened as the way grew hard. Steps to Christ describes the bond that holds us to Christ, “When Christ took human nature upon Him, He bound humanity to Himself by a tie of love that can never be broken by any power save the choice of man himself” (Steps to Christ, p. 72.1, 1892), and the cord in the dream fits that description well. This movement toward deeper dependence should lead us toward Christ, not toward hardship as though suffering could save, for David sang, “Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great” (Psalms 18:35).

Why Did Some Leave the Company?

Not everyone who begins the journey finishes it, and Jesus warned about those who receive the word with joy but fall away in a time of testing: “They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away” (Luke 8:13). In the dream the travelers noticed an absence as the road grew harder, “We then thought of those who had not accustomed themselves to privations and hardships. Where were such now? They were not in the company” (Testimonies for the Church, vol. 2, p. 595.2, 1871), and the account explains who remained, “At every change some were left behind, and those only remained who had accustomed themselves to endure hardships. The privations of the way only made these more eager to press on to the end” (Testimonies for the Church, vol. 2, p. 595.2, 1871). Many disciples turned back when Jesus’ words became hard, yet Peter answered, “From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life” (John 6:66-68), and his answer still guides wavering hearts. The travelers also heard sounds from the abyss that made the narrow path more precious, “As we heard the sounds of mirth and revelry that seemed to come from the abyss below, we shuddered. We heard the profane oath, the vulgar jest, and low, vile songs” (Testimonies for the Church, vol. 2, p. 595.3, 1871), and their response is recorded plainly, “We heard instrumental music and loud laughter, mingled with cursing and cries of anguish and bitter wailing, and were more anxious than ever to keep upon the narrow, difficult pathway” (Testimonies for the Church, vol. 2, p. 595.3, 1871). Jesus promised salvation to the one who endures to the end, “But he that shall endure unto the end, the same shall be saved” (Matthew 24:13), and Paul told Timothy to endure hardness as a good soldier, “Thou therefore endure hardness, as a good soldier of Jesus Christ” (2 Timothy 2:3). This detail warns us, but it gives no basis for a timetable of future events or a judgment about who will finally remain faithful. The Desire of Ages assures us of Christ’s steady care, “He will never abandon one for whom He has died. Unless His followers choose to leave Him, He will hold them fast” (The Desire of Ages, p. 480.5, 1898), and Hebrews warns against drawing back, “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul” (Hebrews 10:38-39). Thoughts From the Mount of Blessing adds, “Only His precious stones are polished after the similitude of a palace” (Thoughts From the Mount of Blessing, p. 10.3, 1896), and the risen Christ promises a crown to the faithful, “Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life” (Revelation 2:10).

Why Was the White Wall Stained?

Earlier in the journey the travelers saw blood on the wall, a detail that reminded them that others had endured the same painful way: “For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds” (Hebrews 12:3). The prophetic messenger described her first reaction to this sight, “I noticed that the beautiful white wall was stained with blood. It caused a feeling of regret to see the wall thus stained. This feeling, however, lasted but for a moment, as I soon thought that it was all as it should be” (Testimonies for the Church, vol. 2, p. 596.1, 1871), and then she explained its meaning for later travelers, “Those who are following after will know that others have passed the narrow, difficult way before them, and will conclude that if others were able to pursue their onward course, they can do the same. And as the blood shall be pressed from their aching feet, they will not faint with discouragement; but, seeing the blood upon the wall, they will know that others have endured the same pain” (Testimonies for the Church, vol. 2, p. 596.1, 1871). Hebrews lists faithful believers who were mocked, scourged, and driven from their homes, “And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth” (Hebrews 11:36-38), and Peter reminds us that Christ left us an example, “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:” (1 Peter 2:21). The Desire of Ages assures us that no burden is new to our Lord, “Every burden that we are called to bear He Himself has borne” (The Desire of Ages, p. 480.4, 1898), and the same book describes the path of His followers, “The gospel is to be carried forward by aggressive warfare, in the midst of opposition, peril, loss, and suffering. But those who do this work are only following in their Master’s steps” (The Desire of Ages, p. 678.2, 1898). Paul told Timothy that all who live godly in Christ Jesus will suffer persecution, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2 Timothy 3:12), and Peter urged believers not to think trials strange, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (1 Peter 4:12-13). Through inspired counsel we learn how Jesus faced constant opposition, “But He would not be discouraged” (The Desire of Ages, p. 678.3, 1898), and John saw overcomers who loved not their lives unto death, “And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death” (Revelation 12:11). This picture encourages us without inviting us to seek suffering, because the blood on the wall speaks of faithfulness and not of a price we must pay. It tells the weary traveler that the road is passable, because others have walked it with the same Helper, and “They share in the sufferings of Christ, and they will share also in the glory that shall be revealed. One with Him in His work, drinking with Him the cup of sorrow, they are partakers also of His joy” (Thoughts From the Mount of Blessing, p. 12.4, 1896).

What Holds the Cord?

Fear grows when the path ends, whereas remembered help gives the travelers reason to trust, and the psalmist knew that fear can lead to faith: “What time I am afraid, I will trust in thee” (Psalms 56:3). In the dream the company finally reached a place where every visible support was gone, “At length we came to a large chasm, at which our path ended. There was nothing now to guide the feet, nothing upon which to rest them. Our whole reliance must be upon the cords, which had increased in size until they were as large as our bodies” (Testimonies for the Church, vol. 2, p. 596.2, 1871), and a fearful question arose, “We inquired in fearful whispers: ‘To what is the cord attached?’” (Testimonies for the Church, vol. 2, p. 596.2, 1871). David asked whom he should fear when the Lord was his light, “The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?” (Psalms 27:1), and the travelers saw the promised land just beyond the gap, “Before us, on the other side of the chasm, was a beautiful field of green grass, about six inches high. I could not see the sun; but bright, soft beams of light, resembling fine gold and silver, were resting upon this field. Nothing I had seen upon earth could compare in beauty and glory with this field” (Testimonies for the Church, vol. 2, p. 596.3, 1871). Isaiah heard the Lord say, “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Isaiah 41:10), and the company reasoned from past experience as they hesitated, “Then we exclaimed: ‘Our only hope is to trust wholly to the cord. It has been our dependence all the difficult way. It will not fail us now.’” (Testimonies for the Church, vol. 2, p. 596.3, 1871). The answer then came with simple certainty, “The words were then spoken: ‘God holds the cord. We need not fear.’” (Testimonies for the Church, vol. 2, p. 596.3, 1871), and Paul expressed the same confidence near the end of his life, “For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Timothy 1:12). Through inspired counsel we learn how the whole company responded, “These words were then repeated by those behind us, accompanied with: ‘He will not fail us now. He has brought us thus far in safety.’” (Testimonies for the Church, vol. 2, p. 596.3, 1871), and Moses told Israel not to fear because the Lord would never forsake them, “Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee” (Deuteronomy 31:6). Isaiah promised that the waters would not overflow those who belong to God, “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee” (Isaiah 43:2), and the dream’s central encouragement is dependence on divine care. The cord is safe, not because our grip is strong, but because God holds the other end.

Can Memory Strengthen Faith?

The crossing ended in relief and praise, and the dream invites us to remember God’s past help as we face the next uncertain step: “Bless the LORD, O my soul, and forget not all his benefits:” (Psalms 103:2). The account describes the moment of crossing in a few simple lines, “My husband then swung himself over the fearful abyss into the beautiful field beyond. I immediately followed. And, oh, what a sense of relief and gratitude to God we felt!” (Testimonies for the Church, vol. 2, p. 597.1, 1871), and the joy that followed, “I heard voices raised in triumphant praise to God. I was happy, perfectly happy” (Testimonies for the Church, vol. 2, p. 597.1, 1871). Moses asked Israel to remember all the way the Lord had led them in the wilderness, “And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no” (Deuteronomy 8:2), and David testified that God had delivered him from all his fears, “I sought the LORD, and he heard me, and delivered me from all my fears” (Psalms 34:4). Steps to Christ shows how memory and hope work together, “We cannot but look forward to new perplexities in the coming conflict, but we may look on what is past as well as on what is to come, and say, ‘Hitherto hath the Lord helped us.’” (Steps to Christ, p. 125.2, 1892), and The Desire of Ages describes the One who now shares the throne, “Though now He has ascended to the presence of God, and shares the throne of the universe, Jesus has lost none of His compassionate nature. Today the same tender, sympathizing heart is open to all the woes of humanity” (The Desire of Ages, p. 480.5, 1898). The same book shows how precious each traveler is to Him, “The soul that has given himself to Christ is more precious in His sight than the whole world. The Saviour would have passed through the agony of Calvary that one might be saved in His kingdom” (The Desire of Ages, p. 480.5, 1898), and Jude praised the One able to keep us from falling, “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,” (Jude 1:24). For a person facing an uncertain task, this means recalling past help and preparing responsibly, without inventing a guarantee that events will follow one pattern. Earlier in the same testimony the inspired pen expressed her own ambition, “Let me grasp the golden chain that is let down from heaven to earth, and let it draw me up to God and glory. This is my ambition; this is my aim” (Testimonies for the Church, vol. 2, p. 593.1, 1871), and Isaiah foresaw the redeemed returning with songs, “And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away” (Isaiah 35:10). John saw the end of every tear, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4), and that hope leads us to ask how abiding keeps service joined to its source.

Can a Branch Bear Fruit Alone?

Ability may produce an impressive program, yet spiritual fruit depends on living union with Christ, and Jesus used a vineyard picture to teach this truth: “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5). The picture is organic, for the branch receives life through its connection and does not create its own source, as Jesus said, “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” (John 15:4). In The Desire of Ages we read how the Saviour explained this relationship to His disciples, “The connection of the branch with the vine, He said, represents the relation you are to sustain to Me. The scion is engrafted into the living vine, and fiber by fiber, vein by vein, it grows into the vine stock. The life of the vine becomes the life of the branch” (The Desire of Ages, p. 675.3, 1898). The same passage applies the picture to every sinner who comes to Christ, “So the soul dead in trespasses and sins receives life through connection with Christ. By faith in Him as a personal Saviour the union is formed” (The Desire of Ages, p. 675.3, 1898), and Jeremiah described the blessed person as a tree planted by the waters, “Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit” (Jeremiah 17:7-8). The inspired pen names the exchange that takes place in this union, “The sinner unites his weakness to Christ’s strength, his emptiness to Christ’s fullness, his frailty to Christ’s enduring might” (The Desire of Ages, p. 675.3, 1898), and the first psalm promises fruit in its season, “And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper” (Psalms 1:3). Through inspired counsel we are told that the union must continue, “This union with Christ, once formed, must be maintained” (The Desire of Ages, p. 676.1, 1898), and that it is no casual connection, “This is no casual touch, no off-and-on connection. The branch becomes a part of the living vine. The communication of life, strength, and fruitfulness from the root to the branches is unobstructed and constant” (The Desire of Ages, p. 676.1, 1898). Hosea heard the Lord say that Israel’s fruit would be found in Him, “Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found” (Hosea 14:8), and Paul told the Colossians to walk in Christ as they had received Him, “As ye have therefore received Christ Jesus the Lord, so walk ye in him: Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving” (Colossians 2:6-7). The Desire of Ages states the consequence of separation in plain words, “Separated from the vine, the branch cannot live. No more, said Jesus, can you live apart from Me” (The Desire of Ages, p. 676.1, 1898), so we work with energy while refusing the illusion that activity creates life.

What Does Abiding Really Mean?

Abiding means continued trust, reception of Christ’s word, and willing obedience, and Jesus joined His promise of answered prayer to His living word: “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15:7). In The Desire of Ages we read a clear definition of this experience, “Abiding in Christ means a constant receiving of His Spirit, a life of unreserved surrender to His service” (The Desire of Ages, p. 676.2, 1898), and the next lines explain how it works in daily life, “The channel of communication must be open continually between man and his God. As the vine branch constantly draws the sap from the living vine, so are we to cling to Jesus, and receive from Him by faith the strength and perfection of His own character” (The Desire of Ages, p. 676.2, 1898). Jesus also told His disciples that His spoken word had already cleansed them, “Now ye are clean through the word which I have spoken unto you” (John 15:3), and John urged believers to let what they had heard from the beginning remain in them, “Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father” (1 John 2:24). The inspired pen notes something surprising about Christ’s instruction to His disciples, “Yet the Saviour does not bid the disciples labor to bear fruit. He tells them to abide in Him” (The Desire of Ages, p. 677.1, 1898), and she explains the ordinary means by which this union is kept, “It is through the word that Christ abides in His followers” (The Desire of Ages, p. 677.1, 1898). Paul urged the Colossians to let the word of Christ dwell in them richly, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Colossians 3:16), and Jesus said that His words are spirit and life, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63). Through inspired counsel we learn what happens when we receive those words into the heart, “The words of Christ are spirit and life. Receiving them, you receive the life of the Vine” (The Desire of Ages, p. 677.1, 1898), and Jesus answered the tempter in the wilderness with the same truth, “But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4). The Desire of Ages then describes the full result of this abiding, “Living in Christ, adhering to Christ, supported by Christ, drawing nourishment from Christ, you bear fruit after the similitude of Christ” (The Desire of Ages, p. 677.1, 1898), and these ordinary acts of faith keep our service joined to its only source of life.

Is Activity the Same as Life?

Busy service can hide spiritual emptiness, and the psalmist warned that human labor without the Lord’s blessing builds nothing that lasts: “Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain” (Psalms 127:1). Paul reminded the Corinthians that he planted and Apollos watered, yet God alone gave the increase, “I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase” (1 Corinthians 3:6-7). In The Desire of Ages we read a warning about outward connection without inward life, “While the graft is outwardly united with the vine, there may be no vital connection. Then there will be no growth or fruitfulness. So there may be an apparent connection with Christ without a real union with Him by faith” (The Desire of Ages, p. 676.5, 1898), and the next lines describe its visible result, “A profession of religion places men in the church, but the character and conduct show whether they are in connection with Christ. If they bear no fruit, they are false branches” (The Desire of Ages, p. 676.5, 1898). Jesus warned that some will claim great works in His name yet never have known Him, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matthew 7:22-23), and the inspired pen shows what real union produces, “When we live by faith on the Son of God, the fruits of the Spirit will be seen in our lives; not one will be missing” (The Desire of Ages, p. 676.4, 1898). Testimonies for the Church describes the partnership that makes our labor fruitful, “God is the Master Builder, but man has a part to act. He is to co-operate with God” (Testimonies for the Church, vol. 7, p. 39.1, 1902), and it adds a short reminder, “Never forget the words, ‘together with God.’” (Testimonies for the Church, vol. 7, p. 39.1, 1902). Jesus told His disciples that He had chosen them to bear lasting fruit, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you” (John 15:16), and the risen Christ commended the busy Ephesian church before naming its loss, “I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love” (Revelation 2:2-4). Through inspired counsel we are told where our strength lies, “Remember that working with Christ as your personal Saviour is your strength and your victory. This is the part that all are to act” (Testimonies for the Church, vol. 7, p. 39.2, 1902), and that word turns our attention from the size of our programs to the reality of our union with Christ. Paul warned that even great gifts profit nothing without love, “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing” (1 Corinthians 13:2), and love is the first fruit of abiding.

Why Does the Father Prune?

Pruning is painful, yet Jesus explains that the Father cuts the fruitful branch so that it may bear even more fruit: “Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit” (John 15:2). In The Desire of Ages we read how this truth applied to the disciples that very night, “From the chosen twelve who had followed Jesus, one as a withered branch was about to be taken away; the rest were to pass under the pruning knife of bitter trial. Jesus with solemn tenderness explained the purpose of the husbandman” (The Desire of Ages, p. 676.6, 1898), and the next lines describe the Husbandman’s heart, “The pruning will cause pain, but it is the Father who applies the knife. He works with no wanton hand or indifferent heart” (The Desire of Ages, p. 676.6, 1898). Hebrews explains that God disciplines us for our profit, “For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness” (Hebrews 12:10), and Job trusted that he would come forth as gold, “But he knoweth the way that I take: when he hath tried me, I shall come forth as gold” (Job 23:10). The inspired pen explains what the pruning knife removes, “There are branches trailing upon the ground; these must be cut loose from the earthly supports to which their tendrils are fastening. They are to reach heavenward, and find their support in God” (The Desire of Ages, p. 676.6, 1898), and she describes the goal of the work, “The overgrowth must be cut out, to give room for the healing beams of the Sun of Righteousness. The husbandman prunes away the harmful growth, that the fruit may be richer and more abundant” (The Desire of Ages, p. 676.6, 1898). David confessed that affliction taught him God’s statutes, “It is good for me that I have been afflicted; that I might learn thy statutes” (Psalms 119:71), and Isaiah heard the Lord speak of choosing His people in the furnace, “Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction” (Isaiah 48:10). Through inspired counsel we are assured that no branch united to Christ will wither, “The root sends its nourishment through the branch to the outermost twig. So Christ communicates the current of spiritual strength to every believer. So long as the soul is united to Christ, there is no danger that it will wither or decay” (The Desire of Ages, p. 676.3, 1898), and another book admits that the process is hard, “Their hewing, squaring, and chiseling, their burnishing and polishing, is a painful process; it is hard to be pressed down to the grinding wheel” (Thoughts From the Mount of Blessing, p. 10.3, 1896). The risen Christ says, “As many as I love, I rebuke and chasten: be zealous therefore, and repent” (Revelation 3:19), so a difficult choice may still be a faithful one, even when it feels like loss. Apologizing, changing a habit, or accepting a less visible assignment may hurt for a season, yet the Husbandman’s hand is always guided by love.

Does Dependence Mean Passivity?

Dependence can be mistaken for passivity, whereas Christ’s strength equips people to accept real responsibility, and Paul told Timothy to be strong in grace: “Thou therefore, my son, be strong in the grace that is in Christ Jesus” (2 Timothy 2:1). In The Acts of the Apostles we read a short description of the partnership between God and the believer, “God works and man works. Resistance of temptation must come from man, who must draw his power from God” (The Acts of the Apostles, p. 482.2, 1911), and it names the two sides plainly, “On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness” (The Acts of the Apostles, p. 482.2, 1911). Paul urged the Ephesians to be strong in the Lord and in the power of His might, “Finally, my brethren, be strong in the Lord, and in the power of his might” (Ephesians 6:10), and God commanded Joshua to be strong and courageous, “Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest” (Joshua 1:9). A person who fears teaching a first study can begin with a manageable assignment, careful preparation, and support from someone experienced, as David told Solomon, “And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD” (1 Chronicles 28:20). Christ’s Object Lessons describes what happens as we use what we have, “By every wholehearted, earnest sacrifice for the Master’s service our powers will increase. While we yield ourselves as instruments for the Holy Spirit’s working, the grace of God works in us to deny old inclinations, to overcome powerful propensities, and to form new habits” (Christ’s Object Lessons, p. 353.1, 1900), and it adds a hopeful promise, “As we cherish and obey the promptings of the Spirit, our hearts are enlarged to receive more and more of His power, and to do more and better work. Dormant energies are aroused, and palsied faculties receive new life” (Christ’s Object Lessons, p. 353.1, 1900). Paul described his own labor as striving according to Christ’s working within him, “Whereunto I also labour, striving according to his working, which worketh in me mightily” (Colossians 1:29), and Steps to Christ removes the false choice between rest and work, “The heart that rests most fully upon Christ will be most earnest and active in labor for Him” (Steps to Christ, p. 71.1, 1892). Testimonies for the Church sets the goal before every worker, “A prize of richest value is held up before those who are running the Christian race. Those who run with patience will receive a crown of life that fadeth not away” (Testimonies for the Church, vol. 7, p. 39.3, 1902), and Paul urged believers to run so that they may obtain, “Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain” (1 Corinthians 9:24).

Is Our Help in the Heavenly Sanctuary?

The help we receive comes from a living Saviour who knows our need, and Paul declares that Christ now intercedes for us at the right hand of God: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Romans 8:34). Hebrews teaches that He entered heaven itself to appear before God for us, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:” (Hebrews 9:24), and Uriah Smith wrote of His priesthood, “As long as Christ fills the office of priest, so long he is mediator between God and man” (Uriah Smith, Looking Unto Jesus, p. 140.3, 1898). In The Great Controversy we read what the believer finds within the veil, “There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption” (The Great Controversy, p. 489.1, 1911), and the enemy’s hatred of this truth is also described, “The archdeceiver hates the great truths that bring to view an atoning sacrifice and an all-powerful mediator” (The Great Controversy, p. 488.1, 1911). John assures us that we have an Advocate with the Father, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:” (1 John 2:1), and Paul names one Mediator between God and men, “For there is one God, and one mediator between God and men, the man Christ Jesus;” (1 Timothy 2:5). Through inspired counsel we learn how our worship becomes acceptable, “All incense from earthly tabernacles must be moist with the cleansing drops of the blood of Christ” (Selected Messages, book 1, p. 344.2, 1958), and Patriarchs and Prophets explains the sanctuary symbols, “By blood and by incense God was to be approached—symbols pointing to the great Mediator, through whom sinners may approach Jehovah, and through whom alone mercy and salvation can be granted to the repentant, believing soul” (Patriarchs and Prophets, p. 353.2, 1890). Uriah Smith also wrote of the Saviour’s earthly preparation for this ministry, “He came down to pass with us through the school of life and show us the way. He comes down among his pupils to work out in their presence the intractable problems by which they have been hopelessly baffled. He planted his feet in every spot which we can be required to tread” (Uriah Smith, Looking Unto Jesus, p. 28.1, 1898), and Hebrews calls Him a minister of a better covenant, “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises” (Hebrews 8:6). The inspired pen urges us to present the blood of Christ with freshness, “The efficacy of the blood of Christ was to be presented to the people with freshness and power, that their faith might lay hold upon its merits” (Testimonies to Ministers and Gospel Workers, p. 92.2, 1923), and Hebrews says that He entered once by His own blood, “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:11-12). That ministry is a living reality rather than a mechanical system, and the work Christ began at the cross continues for us now, for “By His death He began that work which after His resurrection He ascended to complete in heaven” (The Great Controversy, p. 489.1, 1911).

Can Prayer Ignore His Will?

The promise of answered prayer is joined to abiding in Christ and receiving His words, and John states the condition that governs every confident request: “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him” (1 John 5:14-15). In Steps to Christ we read a plain statement of that condition, “There is a condition to this promise—that we pray according to the will of God” (Steps to Christ, p. 51.3, 1892), and the same book explains what praying in the name of Christ truly means for the believer, “But to pray in the name of Jesus is something more than a mere mention of that name at the beginning and the ending of a prayer. It is to pray in the mind and spirit of Jesus, while we believe His promises, rely upon His grace, and work His works” (Steps to Christ, p. 100.2, 1892). James warned that some ask and receive not because they ask amiss, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (James 4:3), and The Ministry of Healing gives the reason for submission, “This is one reason why, while presenting our petitions with earnestness, we should say, ‘Nevertheless not my will, but Thine, be done.’” (The Ministry of Healing, p. 230.1, 1905). Jesus Himself prayed in Gethsemane with perfect surrender, “And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39), and the inspired pen describes the consistent course for every believer, “The consistent course is to commit our desires to our all-wise heavenly Father, and then, in perfect confidence, trust all to Him. We know that God hears us if we ask according to His will. But to press our petitions without a submissive spirit is not right; our prayers must take the form, not of command, but of intercession” (The Ministry of Healing, p. 230.2, 1905). Through inspired counsel we learn why delayed answers never mean that God has neglected us, “But God is too wise and good to answer our prayers always at just the time and in just the manner we desire. He will do more and better for us than to accomplish all our wishes” (The Ministry of Healing, p. 230.4, 1905), and Education joins the prayer of faith with obedience, “He makes it plain that our asking must be according to God’s will; we must ask for the things that He has promised, and whatever we receive must be used in doing His will. The conditions met, the promise is unequivocal” (Education, p. 257.7, 1903). Solomon taught us to commit our works to the Lord so that our thoughts may be established, “Commit thy works unto the LORD, and thy thoughts shall be established” (Proverbs 16:3), and Paul asked the Philippians to pray with thanksgiving, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Philippians 4:6). We should not call every preference divine guidance merely because we have prayed about it, for the Lord reminds us how far above ours His ways remain, “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:8-9).

Can a Plan Survive Honest Counsel?

Abiding joins trust with a teachable mind, and Solomon warned that the person who trusts only his own judgment walks the way of a fool: “The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise” (Proverbs 12:15). He also taught that plans succeed through many counselors, “Without counsel purposes are disappointed: but in the multitude of counsellors they are established” (Proverbs 15:22), and that a wise man grows wiser by instruction, “Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning” (Proverbs 9:9). In Testimonies for the Church we read practical counsel for anyone who brings a new idea or plan before fellow believers, “Lay it before them in a humble, teachable spirit, with earnest prayer; and if they see no light in it, yield to their judgment; for ‘in the multitude of counselors there is safety.’” (Testimonies for the Church, vol. 5, p. 293.1, 1889). My Life Today describes the spirit that God values most in His workers, “It is the submissive, teachable spirit that God wants” (My Life Today, p. 7.6, 1952), and David welcomed even a righteous man’s rebuke, “Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities” (Psalms 141:5). Through inspired counsel we are warned against the quiet pride that refuses advice, “Such should not trust to their own poor judgment, but should counsel with their brethren who have experience” (Testimonies for the Church, vol. 1, p. 224.4, 1868), and Gospel Workers notes that Paul saw a teachable quality in young Timothy, “In Timothy, Paul saw one who appreciated the sacredness of the work of a minister, who was not appalled at the prospect of suffering and persecution, and who was willing to be taught” (Gospel Workers, p. 439.3, 1915). Solomon urged us to hear counsel and receive instruction, “Hear counsel, and receive instruction, that thou mayest be wise in thy latter end” (Proverbs 19:20), and James describes the meekness that marks true wisdom, “Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom” (James 3:13). The inspired pen also promises divine help to the humble learner, “But reason is a gift of God, and His Spirit will aid those who are willing to be taught” (Counsels to Parents, Teachers, and Students, p. 423.3, 1913), and Sr. White described her own posture before God, “I am willing to be taught by Him who created the heavens and the earth, by Him who set the stars in their order in the firmament and appointed the sun and the moon to do their work” (Testimonies for the Church, vol. 8, p. 310.4, 1904). The person who seeks Christ’s direction should hear a needed correction gladly, and that readiness prepares us to see how generosity shares the burden.

Is Giving Fellowship in Affliction?

Contentment can stand beside receiving help, because Paul treats the Philippians’ gift as a true sharing in his hardship rather than a payment: “Notwithstanding ye have well done, that ye did communicate with my affliction” (Philippians 4:14). The word communicate here concerns fellowship in need, and Paul had thanked them for that fellowship from the first day, “For your fellowship in the gospel from the first day until now;” (Philippians 1:5). In Steps to Christ we read what such service does for the one who gives, “The spirit of unselfish labor for others gives depth, stability, and Christlike loveliness to the character, and brings peace and happiness to its possessor” (Steps to Christ, p. 80.2, 1892), and so giving is part of discipleship rather than a fund for programs. The Acts of the Apostles describes the poor but generous churches of Macedonia, “Nearly all the Macedonian believers were poor in this world’s goods, but their hearts were overflowing with love for God and His truth, and they gladly gave for the support of the gospel” (The Acts of the Apostles, p. 343.1, 1911), and Paul himself praised their joyful giving, “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality” (2 Corinthians 8:1-2). The inspired pen explains the source of that willingness, “The willingness to sacrifice on the part of the Macedonian believers came as a result of wholehearted consecration. Moved by the Spirit of God, they ‘first gave their own selves to the Lord’ (2 Corinthians 8:5), then they were willing to give freely of their means for the support of the gospel” (The Acts of the Apostles, p. 343.2, 1911), and Paul urged the Romans to share with the saints in need, “Distributing to the necessity of saints; given to hospitality” (Romans 12:13). Through inspired counsel we learn how the early church felt about its generosity, “Unselfish liberality threw the early church into a transport of joy; for the believers knew that their efforts were helping to send the gospel message to those in darkness. Their benevolence testified that they had not received the grace of God in vain” (The Acts of the Apostles, p. 344.2, 1911), and the same page asks a searching question, “What could produce such liberality but the sanctification of the Spirit? In the eyes of believers and unbelievers it was a miracle of grace” (The Acts of the Apostles, p. 344.2, 1911). Hebrews calls doing good and sharing a sacrifice that pleases God, “But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Hebrews 13:16), and Solomon taught that kindness to the poor is a loan to the Lord, “He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again” (Proverbs 19:17). The prophetic messenger also states how heaven measures a gift, “Thus He taught that the value of the gift is estimated not by the amount, but by the proportion that is given and the motive that actuates the giver” (The Acts of the Apostles, p. 342.1, 1911), so a congregation can share transport, food, or study materials as a true act of fellowship.

Can a Gift Preserve Dignity?

The person receiving help should keep dignity and freedom, and Jesus taught that real giving avoids display and seeks no public credit: “But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly” (Matthew 6:3-4). We must never use a gift to gain influence over another person’s beliefs or decisions, for Solomon warned that oppressing the poor reproaches their Maker, “He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor” (Proverbs 14:31). In The Ministry of Healing we read a principle that guards both the giver and the receiver, “Real charity helps men to help themselves. If one comes to our door and asks for food, we should not turn him away hungry; his poverty may be the result of misfortune” (The Ministry of Healing, p. 195.2, 1905), and the next lines go deeper, “But true beneficence means more than mere gifts. It means a genuine interest in the welfare of others” (The Ministry of Healing, p. 195.2, 1905). Boaz told his workers to leave extra grain for Ruth so that she could glean without shame, “And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not: And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not” (Ruth 2:15-16), and the law built this kindness into Israel’s harvest, “And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God” (Leviticus 19:9-10). The Acts of the Apostles notes the same provision, “The gleanings and the corners of the field were reserved for the poor” (The Acts of the Apostles, p. 336.3, 1911), and the inspired pen describes what struggling people often need most, “Such need tender words, kind consideration, tangible help. They need that kind of counsel which will not extinguish the faint gleam of courage in the soul” (The Ministry of Healing, p. 168.5, 1905). Through inspired counsel we are reminded of the hidden pain in many lives, “There are many to whom life is a painful struggle; they feel their deficiencies and are miserable and unbelieving; they think they have nothing for which to be grateful” (Thoughts From the Mount of Blessing, p. 23.1, 1896), and James forbids showing partiality to the rich over the poor, “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons” (James 2:1). Testimonies for the Church gives a sobering reason why every need deserves respect, “By their necessities a ruined world are drawing forth from us talents of means and of influence to present to them the truth, of which they are in perishing need” (Testimonies for the Church, vol. 3, p. 382.5, 1875), and Moses commanded that the forgotten sheaf be left for the stranger, “When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands” (Deuteronomy 24:19). We can make the purpose of a gift clear and avoid any public display that would expose private hardship.

Does God’s Care Arrive by Human Hands?

Paul’s gratitude shows that receiving support need not weaken trust in God, because divine care often reaches a person through the willing hands of others: “But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity” (Philippians 4:10). Epaphroditus carried the gift from Philippi at great personal cost, and Paul called him a brother and fellow soldier, “Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants” (Philippians 2:25). In The Acts of the Apostles we read about that faithful messenger, “The church at Philippi had sent gifts to Paul by the hand of Epaphroditus, whom Paul calls ‘my brother, and companion in labor, and fellow soldier, but your messenger, and he that ministered to my wants.’” (The Acts of the Apostles, p. 479.1, 1911), and about the illness he suffered in Rome, “While in Rome, Epaphroditus was sick, ‘nigh unto death: but God had mercy on him,’ Paul wrote, ‘and not on him only, but on me also, lest I should have sorrow upon sorrow.’” (The Acts of the Apostles, p. 479.1, 1911). Paul once said that God comforted him by the coming of Titus, “Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus;” (2 Corinthians 7:6), and God fed Elijah through a widow’s small supply, “Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee” (1 Kings 17:9). Testimonies for the Church explains why God works in this way, “By a chain of circumstances which would call forth his charities, He bestows upon man the best means of cultivating benevolence and keeps him habitually giving to help the poor and to advance His cause” (Testimonies for the Church, vol. 3, p. 382.5, 1875), and the inspired pen reminds us who owns all that we give, “Everything that they possessed was His; they were but the stewards of His goods” (The Acts of the Apostles, p. 337.1, 1911). The church at Antioch sent relief to Judea by the hands of Barnabas and Saul, “Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: Which also they did, and sent it to the elders by the hands of Barnabas and Saul” (Acts 11:29-30), and John praised faithful hospitality to traveling brethren, “Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:” (3 John 1:5-6). Thoughts From the Mount of Blessing describes the one who serves God’s children, “He who has given his life to God in ministry to His children is linked with Him who has all the resources of the universe at His command. His life is bound up by the golden chain of the immutable promises with the life of God” (Thoughts From the Mount of Blessing, p. 24.1, 1896), and it gives him a sure promise, “The Lord will not fail him in the hour of suffering and need” (Thoughts From the Mount of Blessing, p. 24.1, 1896). A church that prays for needs should also be ready to share what it has, because God answers many prayers through His people.

Why Did Philippi Give Again and Again?

An isolated gift can be useful, but steady generosity shows a lasting partnership, and Paul recalls how Philippi helped him repeatedly from the start: “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity” (Philippians 4:15-16). He then explains that his warm gratitude was not a hidden request for more money, but a desire for their own spiritual gain, “Not because I desire a gift: but I desire fruit that may abound to your account” (Philippians 4:17). In The Acts of the Apostles we read of Paul’s steady teaching on this grace, “The apostle Paul in his ministry among the churches was untiring in his efforts to inspire in the hearts of the new converts a desire to do large things for the cause of God. Often he exhorted them to the exercise of liberality” (The Acts of the Apostles, p. 342.2, 1911), and Paul asked the Corinthians to plan their gifts weekly, “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come” (1 Corinthians 16:2). The inspired pen describes the eager spirit of the Macedonian believers, “It was not necessary to urge them to give; rather, they rejoiced in the privilege of denying themselves even of necessary things in order to supply the needs of others. When the apostle would have restrained them, they importuned him to accept their offering” (The Acts of the Apostles, p. 343.2, 1911), and she names its root in simple and sincere love, “In their simplicity and integrity, and in their love for the brethren, they gladly denied self, and thus abounded in the fruit of benevolence” (The Acts of the Apostles, p. 343.2, 1911). Paul taught that God loves a cheerful giver rather than a reluctant one, “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Corinthians 9:7), and the early church shared until no one among them lacked, “Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need” (Acts 4:34-35). Through inspired counsel we are told that Christian giving should not fall below Israel’s example, “It is not God’s purpose that Christians, whose privileges far exceed those of the Jewish nation, shall give less freely than they gave” (The Acts of the Apostles, p. 337.2, 1911), and the same book describes the believer’s joy in giving, “He whose heart is aglow with the love of Christ will regard it as not only a duty, but a pleasure, to aid in the advancement of the highest, holiest work committed to man—the work of presenting to the world the riches of goodness, mercy, and truth” (The Acts of the Apostles, p. 338.3, 1911). The prophetic messenger also exposes a common failure, “Perhaps, feeling that they cannot well do otherwise, they dole out a sum far smaller than they often spend for needless indulgence. They manifest no real love for Christ’s service, no earnest interest in the salvation of souls” (The Acts of the Apostles, p. 338.2, 1911), and Solomon warned against delaying help that we can give today, “Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee” (Proverbs 3:28). Their care had a long and faithful history, and history like that builds trust between those who give and those who serve in the gospel.

Can Giving Purchase Prosperity?

The promise of supply should deepen trust without becoming a scheme for material return, and Paul’s assurance rests on God’s riches rather than on our bargain: “But my God shall supply all your need according to his riches in glory by Christ Jesus” (Philippians 4:19). Jesus promised that giving returns to the giver in good measure, “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Luke 6:38), yet the gift of God can never be bought with money, as Peter told Simon, “But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money” (Acts 8:20). In The Acts of the Apostles we read a careful statement about generous distribution, “A continual imparting of God’s gifts wherever the cause of God or the needs of humanity demand our aid, does not tend to poverty” (The Acts of the Apostles, p. 345.1, 1911), and a picture taken from the sower’s field, “The sower multiplies his seed by casting it away. So it is with those who are faithful in distributing God’s gifts. By imparting they increase their blessings” (The Acts of the Apostles, p. 345.1, 1911). Paul taught that God makes all grace abound so that we may abound in good works, “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:” (2 Corinthians 9:8), and Solomon described the one who scatters and yet increases, “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat: and he that watereth shall be watered also himself” (Proverbs 11:24-25). The inspired pen links spiritual prosperity with liberality, “Spiritual prosperity is closely bound up with Christian liberality. The followers of Christ should rejoice in the privilege of revealing in their lives the beneficence of their Redeemer” (The Acts of the Apostles, p. 344.3, 1911), and she describes what happens to a gift once it is given, “But let their treasure be given to God, and from that moment it bears His inscription. It is sealed with His immutability” (The Acts of the Apostles, p. 344.3, 1911). Paul warned against those who suppose that gain is godliness, “Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself” (1 Timothy 6:5), and Thoughts From the Mount of Blessing points to the final reward, “And in the hour of final need the merciful shall find refuge in the mercy of the compassionate Saviour and shall be received into everlasting habitations” (Thoughts From the Mount of Blessing, p. 24.1, 1896). The widow trusted God with her last coin, for “To make her offering, the widow had deprived herself of even the necessities of life, trusting God to supply her needs for the morrow” (The Acts of the Apostles, p. 342.1, 1911), yet we must never suggest that a person can buy prosperity by giving away what dependents need.

Is a Gift a Sweet-Smelling Sacrifice?

Material help meets a visible need, yet Paul also describes its spiritual meaning in the language of Israel’s sanctuary offerings: “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God” (Philippians 4:18). The burnt offering of old rose as a sweet savour unto the Lord, “But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD” (Leviticus 1:9), and Paul said that Christ gave Himself as such an offering for us, “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Ephesians 5:2). In Testimonies for the Church we read how early believers’ gifts were regarded, “In times past, when our numbers were few, when those who were able felt it their duty to take stock in our publishing house, their prayers and their alms, the fruit of persevering, self-denying effort, came before God as a sweet savor” (Testimonies for the Church, vol. 4, p. 592.3, 1881), and another testimony explains whose merit makes an offering acceptable, “If we are following Christ, His merits, imputed to us, come up before the Father as sweet odor” (Testimonies for the Church, vol. 5, p. 174.1, 1889). The inspired pen adds the fragrance that grace produces in our lives, “And the graces of our Saviour’s character, implanted in our hearts, will shed around us a precious fragrance. The spirit of love, meekness, and forbearance pervading our life will have power to soften and subdue hard hearts and win to Christ bitter opposers of the faith” (Testimonies for the Church, vol. 5, p. 174.1, 1889), and Hebrews calls praise the fruit of our lips, “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Hebrews 13:15). Through inspired counsel we learn what Israel’s system of giving taught, “By this system of benevolence the Lord sought to teach Israel that in everything He must be first” (The Acts of the Apostles, p. 337.1, 1911), and we learn where a faithful gift goes, “As they give to the Lord they have the assurance that their treasure is going before them to the heavenly courts” (The Acts of the Apostles, p. 344.3, 1911). David knew that the sacrifices of God are a broken spirit, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psalms 51:17), and Malachi called Israel to bring the whole tithe into the storehouse, “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Malachi 3:10). Testimonies for the Church adds a word about the heart behind every gift, “Our Redeemer claims far more than we give Him. Self interposes its desire to be first; but the Lord claims the whole heart, the entire affections” (Testimonies for the Church, vol. 6, p. 103.4, 1901), so giving becomes worship, though it never becomes payment for forgiveness.

Can Support Become Accountable Care?

Compassion is strongest when it is joined to steady, accountable care, and Paul handled the churches’ gifts so that no one could fairly blame the ministry: “Avoiding this, that no man should blame us in this abundance which is administered by us: Providing for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:20-21). For local use, identify one need that requires continuing support, set a realistic level of help, and keep careful records, as the early church did, “Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business” (Acts 6:3). In The Ministry of Healing we read a caution that every relief effort must consider, “We may give to the poor, and harm them, by teaching them to be dependent. Such giving encourages selfishness and helplessness” (The Ministry of Healing, p. 195.1, 1905), and the inspired pen describes a better aim, “We should seek to understand the needs of the poor and distressed, and to give them the help that will benefit them most. To give thought and time and personal effort costs far more than merely to give money” (The Ministry of Healing, p. 195.2, 1905). She then adds a sentence that measures our charity by personal effort, “But it is the truest charity” (The Ministry of Healing, p. 195.2, 1905), and Paul required faithfulness from every steward, “Moreover it is required in stewards, that a man be found faithful” (1 Corinthians 4:2). Through inspired counsel we learn how wise help builds lasting strength, “Those who are taught to earn what they receive will more readily learn to make the most of it. And in learning to be self-reliant, they are acquiring that which will not only make them self-sustaining, but will enable them to help others” (The Ministry of Healing, p. 195.3, 1905), and Nehemiah appointed faithful treasurers over the storehouses, “And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah: and next to them was Hanan the son of Zaccur, the son of Mattaniah: for they were counted faithful, and their office was to distribute unto their brethren” (Nehemiah 13:13). Testimonies for the Church reminds every member of a shared trust, “All God’s responsible agents, from the lowliest and most obscure to those in high positions in the church, are entrusted with the Lord’s goods” (Testimonies for the Church, vol. 4, p. 618.2, 1881), and The Acts of the Apostles describes a full treasury, “If professing Christians would faithfully bring to God their tithes and offerings, His treasury would be full” (The Acts of the Apostles, p. 338.1, 1911). Solomon urged diligence in knowing the state of our flocks, “Be thou diligent to know the state of thy flocks, and look well to thy herds” (Proverbs 27:23), and Paul wanted all things done decently and in order, “Let all things be done decently and in order” (1 Corinthians 14:40). We should review whether support reaches its purpose, because accountability protects both the giver’s trust and the receiver’s dignity.

Can Small Gifts Honor God?

We should teach trust without promising a particular income, recovery, or timetable, because we may face real loss while remaining within God’s care: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread” (Psalms 37:25). Jesus promised that even a cup of cold water given to a disciple will not lose its reward, “And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward” (Matthew 10:42). We read in Testimonies for the Church of God’s careful attention to every act, “God reads every thought. He notes every action. Everything done with sincere purpose for the advancement of His work will be blessed by Him” (Testimonies for the Church, vol. 6, p. 103.2, 1901), and the next sentence speaks directly to those who can give only a little, “The two mites, the cup of cold water, presented in sympathy and love, will be made effective in doing good here and will bring a reward hereafter” (Testimonies for the Church, vol. 6, p. 103.2, 1901). Paul said that a willing mind is accepted according to what a person has, “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not” (2 Corinthians 8:12), and Jesus defended a woman who did what she could, “She hath done what she could: she is come aforehand to anoint my body to the burying” (Mark 14:8). The Acts of the Apostles explains why the widow’s mites were recorded, “The act of the widow who cast two mites—all that she had—into the treasury, is placed on record for the encouragement of those who, struggling with poverty, still desire by their gifts to aid the cause of God” (The Acts of the Apostles, p. 342.1, 1911), and another testimony states how Christ regards such kindness, “Whoever gives a cup of cold water to a disciple because he is a child of God will be regarded by Christ as giving to Him” (Testimonies for the Church, vol. 5, p. 229.3, 1889). Through inspired counsel we learn what a surrendered heart places first, “No person is preferred before Him in our gifts and offerings. We have a sense of what it means to be partners with Christ in the sacred firm” (Testimonies for the Church, vol. 6, p. 103.4, 1901), and David described the righteous man who has dispersed to the poor, “He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour” (Psalms 112:9). Steps to Christ describes the influence of love in ordinary duties, “If the love of God is in the heart, it will be manifested in the life. The sweet savor of Christ will surround us, and our influence will elevate and bless” (Steps to Christ, p. 82.3, 1892), and Paul closed his thanks with praise, “Now unto God and our Father be glory for ever and ever. Amen” (Philippians 4:20). We can thank donors without honoring wealth above faithfulness, and that lesson prepares us to see how the gospel entered Caesar’s household.

Can Chains Advance the Gospel?

Imprisonment seemed to close a great opportunity, yet Paul understood that the gospel was advancing through the very bonds that limited him: “So that my bonds in Christ are manifest in all the palace, and in all other places;” (Philippians 1:13). He also saw fellow believers grow bolder because of his chains, as he told the Philippians, “And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear” (Philippians 1:14). In The Acts of the Apostles we read what the churches expected when Paul first planned to visit Rome, “When the Christian churches first learned that Paul was to visit Rome, they looked forward to a signal triumph of the gospel in that city” (The Acts of the Apostles, p. 463.3, 1911). The inspired pen then describes their sharp disappointment, “But their hopes were crushed by the tidings that Paul had gone to Rome as a prisoner. They had confidently hoped to see the gospel, once established at this great center, extend rapidly to all nations and become a prevailing power in the earth” (The Acts of the Apostles, p. 463.3, 1911), and Joseph once spoke of God turning evil intentions to good, “But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive” (Genesis 50:20). The same chapter gives the decisive answer to that disappointment, “Human expectations had failed, but not the purpose of God” (The Acts of the Apostles, p. 463.3, 1911), and Paul reminds us that all things work together for good to those who love God, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28). Through inspired counsel we learn how the court’s attention was drawn to Christ, “Not by Paul’s sermons, but by his bonds, was the attention of the court attracted to Christianity. It was as a captive that he broke from so many souls the bonds that held them in the slavery of sin” (The Acts of the Apostles, p. 464.1, 1911), and the prophetic messenger explains how Paul himself understood this, “In his epistle to the Philippians, Paul ascribed to his own imprisonment his success in winning converts to the faith from Nero’s household” (The Acts of the Apostles, p. 463.2, 1911). Paul’s weapons were not carnal but mighty through God, “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)” (2 Corinthians 10:4), and Isaiah promised that God’s word will not return void, “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isaiah 55:11). The Acts of the Apostles adds a remarkable fact about timing, “And yet in less than two years the gospel found its way from the prisoner’s lowly home into the imperial halls” (The Acts of the Apostles, p. 461.3, 1911), but this does not require us to call every injustice good or to explain every setback completely.

How Did Truth Reach Nero’s Palace?

The gospel often finds its first hearers among the humble, and Paul reminded the Corinthians that God chooses weak things to confound the mighty: “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;” (1 Corinthians 1:26-27). In The Acts of the Apostles we read a sentence that describes the general pattern, “The gospel has ever achieved its greatest success among the humbler classes” (The Acts of the Apostles, p. 461.1, 1911), and the same passage describes Paul’s first listeners in Rome, “But from among the toilworn, want-stricken victims of their oppression, even from among the poor slaves, many gladly listened to the words of Paul and in the faith of Christ found a hope and peace that cheered them under the hardships of their lot” (The Acts of the Apostles, p. 461.1, 1911). The psalmist praised God for raising the poor from the dust to sit with princes, “He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; That he may set him with princes, even with the princes of his people” (Psalms 113:7-8), and the inspired pen continues the story, “Yet while the apostle’s work began with the humble and the lowly, its influence extended until it reached the very palace of the emperor” (The Acts of the Apostles, p. 461.2, 1911). Jesus announced that the gospel is preached to the poor, “The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them” (Matthew 11:5), and The Acts of the Apostles describes the proud capital that heard it, “Rome was at this time the metropolis of the world. The haughty Caesars were giving laws to nearly every nation upon the earth. King and courtier were either ignorant of the humble Nazarene or regarded Him with hatred and derision” (The Acts of the Apostles, p. 461.3, 1911). Through inspired counsel we learn how hostile that court really was, “Nowhere could there exist an atmosphere more uncongenial to Christianity than in the Roman court” (The Acts of the Apostles, p. 462.3, 1911), and Solomon reminds us that the king’s heart is in the hand of the Lord, “The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will” (Proverbs 21:1). The prophetic messenger then records the surprising result, “Even in Nero’s household, trophies of the cross were won. From the vile attendants of a viler king were gained converts who became sons of God” (The Acts of the Apostles, p. 463.1, 1911), and Paul closes his letter with greetings that confirm it, “All the saints salute you, chiefly they that are of Caesar’s household” (Philippians 4:22). The phrase names a household connection and does not prove that Nero’s close relatives believed, so we should not claim more than the record shows. Jesus also said that the Spirit had anointed Him to preach good news to the poor and to heal the brokenhearted, “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,” (Luke 4:18).

Can a Closed Platform Stop God?

A person whose public service has been interrupted can learn from Paul’s confinement without forcing a complete explanation of the setback: “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed;” (2 Corinthians 4:8-9). In The Acts of the Apostles we read how sharply Paul’s opportunities had narrowed, “No such opportunities were now granted the apostle, confined as he was to his own dwelling, and able to proclaim the truth to those only who sought him there” (The Acts of the Apostles, p. 462.2, 1911), and yet the next lines record a victory, “Yet it was at this very time, when its chief advocate was apparently cut off from public labor, that a great victory was won for the gospel; for from the very household of the king, members were added to the church” (The Acts of the Apostles, p. 462.2, 1911). Paul later wrote that the Lord stood with him and strengthened him when all forsook him, “Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion” (2 Timothy 4:17), and the psalmist promised fruit even in old age, “They shall still bring forth fruit in old age; they shall be fat and flourishing;” (Psalms 92:14). The inspired pen gives a principle that comforts every limited worker, “Often when the servant of God is withdrawn from active duty, the mysterious providence which our shortsighted vision would lament is designed by God to accomplish a work that otherwise would never have been done” (The Acts of the Apostles, p. 465.1, 1911), and she adds an assurance that no faithful witness is ever wasted, “Let not the follower of Christ think, when he is no longer able to labor openly and actively for God and His truth, that he has no service to render, no reward to secure. Christ’s true witnesses are never laid aside. In health and sickness, in life and death, God uses them still” (The Acts of the Apostles, p. 465.2, 1911). Illness, a move, or family duty may change the form of our service, yet Peter tells each believer to use whatever gift he has received, “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Peter 4:10). Through inspired counsel we learn how Paul’s apparent loss became a harvest, “In these ways were the apostle’s bonds influential, so that when his power and usefulness seemed cut off, and to all appearance he could do the least, then it was that he gathered sheaves for Christ in fields from which he seemed wholly excluded” (The Acts of the Apostles, p. 464.2, 1911), and Paul hoped that Christ would be magnified in his body by life or death, “According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death” (Philippians 1:20). The Acts of the Apostles states the lesson simply, “Patience as well as courage has its victories. By meekness under trial, no less than by boldness in enterprise, souls may be won to Christ” (The Acts of the Apostles, p. 465.1, 1911), and Solomon urged us to do with all our might whatever our hand finds to do, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest” (Ecclesiastes 9:10). We may still write, pray, encourage a visitor, or help another prepare, because a closed platform does not place anyone beyond God’s use.

Is Patient Endurance a Sermon?

A restricted voice may seem weak, whereas a consistent life can carry a message into unexpected places, and Peter urged believers to let their conduct speak: “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). In The Acts of the Apostles we read the source of Paul’s quiet influence, “Paul’s patience and cheerfulness during his long and unjust imprisonment, his courage and faith, were a continual sermon” (The Acts of the Apostles, p. 464.2, 1911), and the next sentence explains its power, “His spirit, so unlike the spirit of the world, bore witness that a power higher than that of earth was abiding with him” (The Acts of the Apostles, p. 464.2, 1911). Peter told believers to be ready with a meek answer for the hope within them, “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:” (1 Peter 3:15), and Jesus blessed those reviled for His sake, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matthew 5:11-12). The inspired pen describes the effect of Paul’s example on the church, “And by his example, Christians were impelled to greater energy as advocates of the cause from the public labors of which Paul had been withdrawn” (The Acts of the Apostles, p. 464.2, 1911), and she adds a statement about patient faith in suffering, “The Christian who manifests patience and cheerfulness under bereavement and suffering, who meets even death itself with the peace and calmness of an unwavering faith, may accomplish for the gospel more than he could have effected by a long life of faithful labor” (The Acts of the Apostles, p. 465.1, 1911). James pointed to the prophets as examples of suffering and patience, “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy” (James 5:10-11), and Paul commended himself through much patience in afflictions, “But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,” (2 Corinthians 6:4). Through inspired counsel we learn what Paul’s faithfulness rebukes in us, “The zeal and fidelity of Paul and his fellow workers, no less than the faith and obedience of these converts to Christianity, under circumstances so forbidding, rebuke slothfulness and lack of faith in the minister of Christ” (The Acts of the Apostles, p. 465.3, 1911), and Testimonies for the Church asks a direct question of the hesitant, “Do any shrink from maintaining the truth in the midst of unbelief and opposition? I ask them to call to mind the believers in Nero’s household; consider the depravity and persecution which they encountered, and gather from their example a lesson of courage, fortitude, and faith” (Testimonies for the Church, vol. 5, p. 183.2, 1889). Hebrews reminds us that we need patience after doing God’s will, “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:36), and our own lessons on gentleness are proved only when we are challenged. We should therefore examine how we respond to delay, criticism, and limits placed on our work.

Does Endurance Excuse Injustice?

Paul’s patient witness does not make his unjust treatment right, and on an earlier occasion he refused to let the magistrates of Philippi hide their wrong: “But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out” (Acts 16:37). In The Acts of the Apostles we read the legal basis for his stand, “The apostles were Roman citizens, and it was unlawful to scourge a Roman, save for the most flagrant crime, or to deprive him of his liberty without a fair trial. Paul and Silas had been publicly imprisoned, and they now refused to be privately released without the proper explanation on the part of the magistrates” (The Acts of the Apostles, p. 217.3, 1911), and the result that followed, “When this word was brought to the authorities, they were alarmed for fear that the apostles would complain to the emperor, and going at once to the prison, they apologized to Paul and Silas for the injustice and cruelty done them and personally conducted them out of the prison, entreating them to depart from the city” (The Acts of the Apostles, p. 217.4, 1911). When a soldier prepared to scourge him in Jerusalem, Paul asked whether it was lawful, “And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?” (Acts 22:25), and he later used a citizen’s appeal, “Then said Paul, I stand at Caesar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar” (Acts 25:10-11). The inspired pen explains his reasoning, “He therefore decided to exercise his privilege, as a Roman citizen, of appealing to Caesar” (The Acts of the Apostles, p. 430.1, 1911), and she notes the immediate effect of his words, “However, the words of the apostle put a stop to the proceedings of the court” (The Acts of the Apostles, p. 430.3, 1911). Solomon commanded God’s people to open their mouths for those who cannot speak for themselves, “Open thy mouth for the dumb in the cause of all such as are appointed to destruction. Open thy mouth, judge righteously, and plead the cause of the poor and needy” (Proverbs 31:8-9), and Amos longed for justice to roll down like waters, “But let judgment run down as waters, and righteousness as a mighty stream” (Amos 5:24). Through inspired counsel we learn how God used even that injustice, “They had met much opposition and persecution; but the intervention of Providence in their behalf, and the conversion of the jailer and his household, more than atoned for the disgrace and suffering they had endured. The news of their unjust imprisonment and miraculous deliverance became known through all that region, and this brought the work of the apostles to the notice of a large number who otherwise would not have been reached” (The Acts of the Apostles, p. 218.2, 1911), and the inspired pen notes where Paul was later driven to seek protection, “Thus it was that once more, because of hatred born of bigotry and self-righteousness, a servant of God was driven to turn for protection to the heathen” (The Acts of the Apostles, p. 430.4, 1911). The psalmist asked God to defend the poor and do justice to the afflicted, “Defend the poor and fatherless: do justice to the afflicted and needy” (Psalms 82:3), and a church can support someone’s faith while helping pursue a fair remedy. The lesson is faithful conduct amid hardship, not silence about wrongdoing or the surrender of every proper means of protection.

Who Might Be Listening Today?

The conversion of Nero’s servants warns us against deciding beforehand who will listen, and Peter learned that God shows no partiality among people: “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34-35). In The Acts of the Apostles we read how easily Paul might have excused himself from trying, “The apostle and his associate workers might have argued that it would be vain to call to repentance and faith in Christ the servants of Nero, subjected, as they were, to fierce temptations, surrounded by formidable hindrances, and exposed to bitter opposition. Even should they be convinced of the truth, how could they render obedience?” (The Acts of the Apostles, p. 465.3, 1911). The inspired pen then shows what he did instead and how some responded, “But Paul did not reason thus; in faith he presented the gospel to these souls, and among those who heard were some who decided to obey at any cost. Notwithstanding obstacles and dangers, they would accept the light, and trust God to help them let their light shine forth to others” (The Acts of the Apostles, p. 465.3, 1911), and Paul tells us that God wills all to be saved, “Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4). Through inspired counsel we learn how unlikely Paul’s success first appeared, “It could not be expected that Paul, a poor and friendless prisoner, would be able to gain the attention of the wealthy and titled classes of Roman citizens” (The Acts of the Apostles, p. 461.1, 1911), and Jesus told His disciples to look on fields already white for harvest, “Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest” (John 4:35). Testimonies for the Church explains why God scatters His people, “God has scattered His children in various communities that the light of truth may be kept shining amid the moral darkness that enshrouds the earth” (Testimonies for the Church, vol. 5, p. 182.2, 1889), and the next lines guard us from misreading hard places, “We may be placed in circumstances of great difficulty and trial, but this does not prove that we are not in the very position assigned us by Providence” (Testimonies for the Church, vol. 5, p. 182.2, 1889). Paul taught that God placed every nation so that people might seek Him and find Him, “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:” (Acts 17:26-27), and he urged believers to walk wisely toward outsiders, “Walk in wisdom toward them that are without, redeeming the time” (Colossians 4:5). The Acts of the Apostles adds a sentence about these converts, “These were not Christians secretly, but openly. They were not ashamed of their faith” (The Acts of the Apostles, p. 463.1, 1911), and Jesus sent His servants into the highways to compel guests to come, “And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled” (Luke 14:23). The person who seems distant from religion may carry questions and burdens we have never heard.

Can Grace Cross Every Social Line?

We should speak respectfully with people across social position and belief, and Paul became all things to all people so that he might save some: “To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some” (1 Corinthians 9:22). In The Ministry of Healing we read a description of the Saviour’s own method, “Christ’s method alone will give true success in reaching the people. The Saviour mingled with men as one who desired their good. He showed His sympathy for them, ministered to their needs, and won their confidence” (The Ministry of Healing, p. 143.3, 1905), and the next sentence completes it, “Then He bade them, ‘Follow Me.’” (The Ministry of Healing, p. 143.3, 1905). Paul taught that in Christ every social barrier loses its power to divide, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28), and he was not ashamed of the gospel, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Romans 1:16). The inspired pen urges a closer approach than public preaching alone, “There is need of coming close to the people by personal effort. If less time were given to sermonizing, and more time were spent in personal ministry, greater results would be seen” (The Ministry of Healing, p. 143.4, 1905), and she describes the practical forms this ministry takes, “The poor are to be relieved, the sick cared for, the sorrowing and the bereaved comforted, the ignorant instructed, the inexperienced counseled” (The Ministry of Healing, p. 143.4, 1905). For a person meeting someone from another tradition, this means explaining terms and asking sincere questions, as Philip asked the Ethiopian, “And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him” (Acts 8:30-31). Solomon taught that the righteous heart studies how to answer, “The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things” (Proverbs 15:28), and through inspired counsel we learn what the world needs most, “The world needs today what it needed nineteen hundred years ago—a revelation of Christ” (The Ministry of Healing, p. 143.2, 1905). The Acts of the Apostles notes what most deeply moved Paul’s converts, “His zeal and devotion, and, above all, his willingness to suffer for Christ’s sake, exerted a deep and lasting influence upon the converts” (The Acts of the Apostles, p. 218.3, 1911), and Isaiah foresaw the Servant as a light to the nations, “And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (Isaiah 49:6). We can state convictions plainly without treating anyone as an argument to defeat, because our judgments about listeners cannot limit divine grace.

Why Did the Converts Stay at Their Post?

Unfriendly surroundings can test conviction, yet the converts in Caesar’s household continued to show their faith through daily duty, as Jesus had warned: “If the world hate you, ye know that it hated me before it hated you” (John 15:18). Jesus did not pray that His followers would be taken out of the world, but that they would be kept from evil, “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil” (John 17:15). In The Acts of the Apostles we read what these converts chose after they believed, “Not only were converts won to the truth in Caesar’s household, but after their conversion they remained in that household. They did not feel at liberty to abandon their post of duty because their surroundings were no longer congenial” (The Acts of the Apostles, p. 466.1, 1911), and the next sentence describes their witness, “The truth had found them there, and there they remained, by their changed life and character testifying to the transforming power of the new faith” (The Acts of the Apostles, p. 466.1, 1911). Daniel kept his daily prayers in the court of a pagan empire, “Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Daniel 6:10), and Joseph prospered in an Egyptian household because the Lord was with him, “And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand” (Genesis 39:2-3). Testimonies for the Church describes the Roman setting with plain realism, “Nowhere could the moral atmosphere be more unfavorable to Christianity than at that Roman court under the cruel and profligate Nero. Yet those who had, while in the emperor’s service, accepted Christ did not feel at liberty, after their conversion, to leave their post of duty. In the face of seductive temptations, fierce opposition, and appalling dangers they were faithful witnesses for Christ” (Testimonies for the Church, vol. 5, p. 182.2, 1889), and the same page states a principle for every dark place, “The deeper the darkness around us, the greater the need that our light should shine for God” (Testimonies for the Church, vol. 5, p. 182.2, 1889). The Acts of the Apostles asks us to measure our own excuses against their situation, “We can hardly imagine circumstances more unfavorable to a religious life, and entailing greater sacrifice or opposition, than those in which these converts found themselves. Yet amidst difficulties and dangers they maintained their fidelity” (The Acts of the Apostles, p. 466.2, 1911), and Mordecai asked Esther whether she had come to her position for such a time, “For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?” (Esther 4:14). Through inspired counsel we learn what the world does to Christ’s love in His people, “This love, manifested in the church, will surely stir the wrath of Satan. Christ did not mark out for His disciples an easy path” (The Desire of Ages, p. 678.2, 1898), and Paul told each believer to abide with God in his calling, “Brethren, let every man, wherein he is called, therein abide with God” (1 Corinthians 7:24). This is a description of their faithfulness, not a universal command to remain in every workplace or household.

Must Everyone Remain Where They Are?

One duty may require honest service, while another may require leaving, reporting wrongdoing, or seeking protection, and Jesus allowed His disciples to flee: “But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come” (Matthew 10:23). Paul himself escaped Damascus by night when a plot was formed against his life, “And after that many days were fulfilled, the Jews took counsel to kill him: But their laying await was known of Saul. And they watched the gates day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket” (Acts 9:23-25), and he fled from Iconium when violence threatened, “And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:” (Acts 14:5-6). In Testimonies for the Church we read balanced counsel for the young in faith, “It may at times be advisable for those who are young in the faith to be withdrawn from great temptations or opposition and to be placed where they can enjoy the care and counsel of experienced Christians. But it should be ever kept before their minds that the Christian life is a constant warfare; that the indulgence of sloth or indolence will be fatal to success” (Testimonies for the Church, vol. 5, p. 183.3, 1889), and another caution for those still choosing where to stand, “We should not, after accepting the truth, unite with those who oppose it, nor in any manner place ourselves where it will be difficult for us to live out our faith” (Testimonies for the Church, vol. 5, p. 183.4, 1889). The same testimony gives wise advice to those who receive the truth where they already serve, “But should anyone while thus situated receive the truth, he should weigh the matter carefully before leaving his position. It may be the design of Providence that his influence and example shall bring others to the knowledge of the truth” (Testimonies for the Church, vol. 5, p. 183.4, 1889), and Solomon praised the prudent person who foresees evil, “A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished” (Proverbs 27:12). Paul told servants that they might use an honest opportunity to become free, “Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather” (1 Corinthians 7:21), and Selected Messages describes the safeguard of the faithful worker, “Thus, though living amid that which would debase a man of lax principles, the man of piety and stern integrity preserves his Christianity” (Selected Messages, book 1, p. 90.1, 1958). Through inspired counsel we learn that a settled heart will find a way to witness, “He whose heart is fixed to serve God will find opportunity to witness for Him. Difficulties will be powerless to hinder him who is determined to seek first the kingdom of God and His righteousness” (The Acts of the Apostles, p. 467.1, 1911), and the same book warns against easy excuses, “Because of obstacles that seem insurmountable, the Christian may seek to excuse himself from obeying the truth as it is in Jesus; but he can offer no excuse that will bear investigation. Could he do this he would prove God unjust in that He had made for His children conditions of salvation with which they could not comply” (The Acts of the Apostles, p. 466.2, 1911). David asked the Lord to lead him in a plain path, “Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies” (Psalms 27:11), and our question is whether we can serve without sin or without exposing others to harm.

Can Integrity Preach at Work?

In a modern workplace faithfulness can include accurate records, fair treatment, refusal to deceive, and respect for coworkers, as Paul taught servants of his day: “Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men:” (Ephesians 6:6-7). Solomon declared that a false balance is an abomination to the Lord, “A false balance is abomination to the LORD: but a just weight is his delight” (Proverbs 11:1), and the law required just weights and measures in every trade, “Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt” (Leviticus 19:35-36). In Testimonies for the Church we read that true religion cannot be hidden in daily conduct, “True religion is ever distinctly seen in our words and deportment, and in every act of life. With the followers of Christ, religion should never be divorced from business” (Testimonies for the Church, vol. 4, p. 190.3, 1881), and the same page describes the tone it brings to ordinary labor, “The knowledge that we are children of God should give a high tone of character even to the everyday duties of life, making us not slothful in business, but fervent in spirit. Such a religion as this bears the scrutiny of a critical world with a grand consciousness of integrity” (Testimonies for the Church, vol. 4, p. 190.3, 1881). Another testimony explains how the hope of Christ’s return affects our work, “The waiting ones who look for the soon appearing of Christ will not be idle, but diligent in business. Their work will not be done carelessly and dishonestly, but with fidelity, promptness, and thoroughness” (Testimonies for the Church, vol. 4, p. 309.2, 1881), and it shows where our character is really tested, “Their veracity, faithfulness, and integrity are tested and proved in temporal things. If they are faithful in that which is least they will be faithful in much” (Testimonies for the Church, vol. 4, p. 309.2, 1881). Paul urged believers not to be slothful in business but fervent in spirit, “Not slothful in business; fervent in spirit; serving the Lord;” (Romans 12:11), and Solomon observed that the diligent worker will stand before kings, “Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men” (Proverbs 22:29). Through inspired counsel we are warned about a common snare, “Business is a snare when the law of God is not made the law of the daily life. He who has anything to do with the Master’s work is to maintain unswerving integrity” (Selected Messages, book 1, p. 90.1, 1958), and Education names the foundation of all honest dealing, “That which lies at the foundation of business integrity and of true success is the recognition of God’s ownership” (Education, p. 137.4, 1903). Paul told servants to show good fidelity and so adorn the doctrine of God, “Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things” (Titus 2:9-10), and faithfulness may include admitting a mistake others would hide.

What Does Faithfulness Look Like Today?

We sometimes imagine that useful service begins only after a change of role or place, yet an honest daily duty may already place us beside people in need: “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). For a student, it may involve honest work and kindness toward an isolated classmate, for Paul told Timothy, “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). In The Acts of the Apostles we read how a believer in any setting finds strength, “In the strength gained by prayer and a study of the word, he will seek virtue and forsake vice” (The Acts of the Apostles, p. 467.1, 1911), and the inspired pen shows that Christ’s example makes faithfulness possible, “By His own example the Saviour has shown that His followers can be in the world and yet not of the world. He came not to partake of its delusive pleasures, to be swayed by its customs, and to follow its practices, but to do His Father’s will, to seek and save the lost” (The Acts of the Apostles, p. 467.2, 1911). Daniel purposed in his heart not to defile himself while still a young captive, “But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself” (Daniel 1:8), and Solomon observed that even a child is known by his doings, “Even a child is known by his doings, whether his work be pure, and whether it be right” (Proverbs 20:11). Through inspired counsel we learn how this example works in daily life, “With this object before him the Christian may stand uncontaminated in any surroundings. Whatever his station or circumstances, exalted or humble, he will manifest the power of true religion in the faithful performance of duty” (The Acts of the Apostles, p. 467.2, 1911), and Testimonies for the Church gives assurance to every believer, “Whoever will rely wholly upon divine grace may make his life a constant testimony for the truth” (Testimonies for the Church, vol. 5, p. 182.3, 1889). The same testimony makes a striking claim about circumstances, “No one is so situated that he cannot be a true and faithful Christian. However great the obstacles, all who are determined to obey God will find the way opening as they go forward” (Testimonies for the Church, vol. 5, p. 182.3, 1889), and Jesus told His followers that they are the light of the world, “Ye are the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14). Another testimony warns that our hold on eternal life is tied to present conduct, “They do not consider that their hold upon the future, immortal life depends upon how they conduct themselves in the concerns of this life, and that the strictest integrity is indispensable to the formation of a righteous character” (Testimonies for the Church, vol. 4, p. 309.3, 1881), and Solomon urged the young to remember their Creator early, “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;” (Ecclesiastes 12:1). Steady care, honest work, and readiness to explain our hope can make spoken testimony more credible without forcing every conversation into a religious appeal.

Can Trials Strengthen Character?

Trials can wear down resolve, but endured with divine help they can deepen Christian character, and Paul urged believers not to grow weary in well doing: “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Galatians 6:9). In The Acts of the Apostles we read where Christian character is actually formed, “Not in freedom from trial, but in the midst of it, is Christian character developed” (The Acts of the Apostles, p. 467.3, 1911), and the next line explains how opposition can help, “Exposure to rebuffs and opposition leads the follower of Christ to greater watchfulness and more earnest prayer to the mighty Helper” (The Acts of the Apostles, p. 467.3, 1911). Paul wrote that our light affliction works for us a far more exceeding weight of glory, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;” (2 Corinthians 4:17), and James blessed the man who endures temptation, “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (James 1:12). The inspired pen then states a careful truth, “Severe trial endured by the grace of God develops patience, vigilance, fortitude, and a deep and abiding trust in God” (The Acts of the Apostles, p. 467.3, 1911), and the phrase by the grace of God is essential, because pain alone guarantees no growth. Through inspired counsel we learn the triumph of faith in suffering, “It is the triumph of the Christian faith that it enables its followers to suffer and be strong; to submit, and thus to conquer; to be killed all the day long, and yet to live; to bear the cross, and thus to win the crown of glory” (The Acts of the Apostles, p. 467.3, 1911), and Paul declared that we are more than conquerors through Him who loved us, “Nay, in all these things we are more than conquerors through him that loved us” (Romans 8:37). Testimonies for the Church describes the experience of those who remain faithful under pressure, “Those who maintain their fidelity to God in the midst of opposing influences are gaining an experience of the highest value. Their strength increases with every obstacle surmounted, every temptation overcome” (Testimonies for the Church, vol. 5, p. 183.1, 1889), and the psalmist said that God tried His people as silver, “For thou, O God, hast proved us: thou hast tried us, as silver is tried. Thou broughtest us into the net; thou laidst affliction upon our loins. Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place” (Psalms 66:10-12). Another testimony recalls when the church has been honored by God, “Whenever the church at any period have forsaken their sins, and believed and walked in the truth, they have been honored of God. There is in faith and humble obedience a power that the world cannot withstand” (Testimonies for the Church, vol. 5, p. 484.1, 1889), and Hebrews calls us to lift up the hands that hang down, “Wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed” (Hebrews 12:12-13). The appeal calls for perseverance while leaving the time and form of the harvest with God.

Should We Seek Hardship to Grow?

We should not create hardship for ourselves or others as a method of spiritual training, and Jesus taught us to pray that we would not be led into temptation: “And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen” (Matthew 6:13). When Elijah collapsed in exhaustion, an angel brought him food and let him sleep before giving further direction, “And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee” (1 Kings 19:5-7). In The Desire of Ages we read the Saviour’s own counsel to weary workers, “‘Come ye yourselves apart, … and rest awhile,’ He says to those who are worn and weary. It is not wise to be always under the strain of work and excitement, even in ministering to men’s spiritual needs; for in this way personal piety is neglected, and the powers of mind and soul and body are overtaxed” (The Desire of Ages, p. 362.1, 1898), and the next sentence guards against overzeal, “Self-denial is required of the disciples of Christ, and sacrifices must be made; but care must also be exercised lest through their overzeal Satan take advantage of the weakness of humanity, and the work of God be marred” (The Desire of Ages, p. 362.1, 1898). Jesus invited His tired disciples to come apart and rest awhile, “And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat” (Mark 6:31), and the psalmist said that God gives His beloved sleep, “It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep” (Psalms 127:2). The inspired pen describes Christ’s own habit of withdrawal, “In a life wholly devoted to the good of others, the Saviour found it necessary to withdraw from the thoroughfares of travel and from the throng that followed Him day after day. He must turn aside from a life of ceaseless activity and contact with human needs, to seek retirement and unbroken communion with His Father” (The Desire of Ages, p. 362.4, 1898), and she explains why He needed it, “As one with us, a sharer in our needs and weaknesses, He was wholly dependent upon God, and in the secret place of prayer He sought divine strength, that He might go forth braced for duty and trial” (The Desire of Ages, p. 362.4, 1898). Through inspired counsel we are reminded that God takes no pleasure in our pain, “Our heavenly Father does not close the avenues of joy to any of His creatures. The divine requirements call upon us to shun those indulgences that would bring suffering and disappointment, that would close to us the door of happiness and heaven” (Steps to Christ, p. 46.3, 1892), and Paul promised that God will not allow temptation beyond what we can bear, “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Corinthians 10:13). The Desire of Ages calls every worker to a balanced life, “While we are to labor earnestly for the salvation of the lost, we must also take time for meditation, for prayer, and for the study of the word of God” (The Desire of Ages, p. 362.2, 1898), and Jesus offers rest to all who labor and are heavy laden, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28). People need grace, support, rest, and wise help in responding to trials that come, and when a trial does come, we can ask what faithful response is possible today.

Who Bears the Burden With Us?

Perseverance grows more steadily when no one is expected to face every burden alone, and Solomon described the strength that companions give each other: “Two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up” (Ecclesiastes 4:9-10). When Moses grew weary in battle, Aaron and Hur held up his hands until the going down of the sun, “But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun” (Exodus 17:12). In Testimonies for the Church we read that every believer has a share in Christ’s work, “Our Saviour represents Himself as a man taking his journey into a far country, who left his house in charge of chosen servants, giving to every man his work. Every Christian has something to do in the service of his Master” (Testimonies for the Church, vol. 5, p. 182.1, 1889), and the next sentence sets our priorities, “We are not to seek our own ease or convenience, but rather to make the upbuilding of Christ’s kingdom our first consideration” (Testimonies for the Church, vol. 5, p. 182.1, 1889). Hebrews urges us to provoke one another to love and good works, “And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:24-25), and Solomon called a true friend one who loves at all times, “A friend loveth at all times, and a brother is born for adversity” (Proverbs 17:17). Another testimony reminds us of the pledge we made in accepting Christ, “All who accept this great salvation pledge themselves to be co-workers with Him” (Testimonies for the Church, vol. 5, p. 604.2, 1889), and The Ministry of Healing describes the shared life of the church, “We are to weep with those that weep, and rejoice with those that rejoice. Accompanied by the power of persuasion, the power of prayer, the power of the love of God, this work will not, cannot, be without fruit” (The Ministry of Healing, p. 143.4, 1905). Through inspired counsel we learn the power of our quiet influence, “By our unconscious influence others may be encouraged and strengthened, or they may be discouraged, and repelled from Christ and the truth” (Steps to Christ, p. 120.1, 1892), and Testimonies for the Church includes every member in the work, “It is not the minister alone who can work for the salvation of souls. Those who have the smallest gifts are not excused from using the very best gifts they have, and in so doing their talents will be increased” (Testimonies for the Church, vol. 4, p. 618.2, 1881). Paul urged believers to do good to all, especially to the household of faith, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:10), and he asked them to build one another up, “Wherefore comfort yourselves together, and edify one another, even as also ye do” (1 Thessalonians 5:11). We can support endurance through regular contact and practical care rather than distant praise, and that care leads us to consider how God’s love restores and sustains.

Must We Improve Before God Loves Us?

We may imagine that God’s love begins after we improve, yet Scripture places His initiative before our response, and John states its purpose plainly: “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him” (1 John 4:9). The apostle continues with a definition of love that begins in heaven rather than in our hearts, “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). In Steps to Christ we read a firm correction of a common misunderstanding, “But this great sacrifice was not made in order to create in the Father’s heart a love for man, not to make Him willing to save. No, no!” (Steps to Christ, p. 13.2, 1892), and the inspired pen then gives one of her clearest statements on this theme, “The Father loves us, not because of the great propitiation, but He provided the propitiation because He loves us” (Steps to Christ, p. 13.2, 1892). Paul taught that Christ died for the ungodly while we were still without strength, “For when we were yet without strength, in due time Christ died for the ungodly” (Romans 5:6), and the prophetic messenger explains how that love reached us, “Christ was the medium through which He could pour out His infinite love upon a fallen world” (Steps to Christ, p. 13.2, 1892). Through inspired counsel we are told who this God really is, “Such is the character of Christ as revealed in His life. This is the character of God” (Steps to Christ, p. 12.2, 1892), and Paul praised Him as rich in mercy toward the dead in sin, “But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)” (Ephesians 2:4-5). Titus learned that God’s kindness and love toward man appeared before any human goodness, “But after that the kindness and love of God our Saviour toward man appeared,” (Titus 3:4), and Steps to Christ explains why only the Son could show it, “Nothing less than the infinite sacrifice made by Christ in behalf of fallen man could express the Father’s love to lost humanity” (Steps to Christ, p. 14.2, 1892). The same book states the reason for His whole earthly life, “It was to redeem us that Jesus lived and suffered and died. He became ‘a Man of Sorrows,’ that we might be made partakers of everlasting joy” (Steps to Christ, p. 13.1, 1892), and John answers with the only fitting response, “We love him, because he first loved us” (1 John 4:19). God receives sinners, supplies strength, and calls them to a changed life, so we may bring a real failure to Him without first improving our appearance.

Is the Father Less Loving Than the Son?

The Father is not persuaded to care by someone more loving than Himself, for Paul teaches that God Himself was in Christ reconciling the world: “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation” (2 Corinthians 5:19). Jesus told Philip that whoever had seen Him had seen the Father, “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (John 14:9), and Steps to Christ begins its whole message with this truth, “The Son of God came from heaven to make manifest the Father” (Steps to Christ, p. 11.1, 1892). The inspired pen explains why the Son alone could reveal the Father’s heart, “None but the Son of God could accomplish our redemption; for only He who was in the bosom of the Father could declare Him. Only He who knew the height and depth of the love of God could make it manifest” (Steps to Christ, p. 14.2, 1892), and Jesus assured His disciples that the Father Himself loved them, “For the Father himself loveth you, because ye have loved me, and have believed that I came out from God” (John 16:27). Through inspired counsel we learn that the Father shared in the cost of our salvation, “God suffered with His Son. In the agony of Gethsemane, the death of Calvary, the heart of Infinite Love paid the price of our redemption” (Steps to Christ, p. 13.2, 1892), and Paul said that all fullness dwells in the Son, “For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Colossians 1:19-20). The prophetic messenger describes the permanent bond Christ formed with our race, “Christ was to identify Himself with the interests and needs of humanity. He who was one with God has linked Himself with the children of men by ties that are never to be broken” (Steps to Christ, p. 14.3, 1892), and the next sentence describes His present ministry, “Jesus is ‘not ashamed to call them brethren’ (Hebrews 2:11); He is our Sacrifice, our Advocate, our Brother, bearing our human form before the Father’s throne, and through eternal ages one with the race He has redeemed—the Son of man” (Steps to Christ, p. 14.3, 1892). Hebrews calls the Son the express image of the Father’s person, “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;” (Hebrews 1:3), and Thoughts From the Mount of Blessing names the source of all mercy, “God is Himself the source of all mercy” (Thoughts From the Mount of Blessing, p. 22.1, 1896). Christ carries out the Father’s saving purpose, for “I and my Father are one” (John 10:30), so propitiation means His provision for sin rather than a change in the Father’s heart.

Does the Cross Take Sin Lightly?

Love can be reduced to a pleasant feeling, whereas the cross reveals its costly action against sin, and Paul joins God’s love with our sinful condition: “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8). We should therefore never present forgiveness as indifference to wrong, for Isaiah wrote of the Servant, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5). In Steps to Christ we read what the Son of God carried on the cross, “The spotless Son of God took upon Himself the burden of sin. He who had been one with God, felt in His soul the awful separation that sin makes between God and man” (Steps to Christ, p. 13.1, 1892), and the inspired pen names what broke His heart, “It was the burden of sin, the sense of its terrible enormity, of its separation of the soul from God—it was this that broke the heart of the Son of God” (Steps to Christ, p. 13.1, 1892). Paul taught that God set forth Christ to declare His righteousness, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Romans 3:25-26), and Selected Messages explains what the cross reveals about the law, “As the sinner looks upon the Saviour dying on Calvary, and realizes that the sufferer is divine, he asks why this great sacrifice was made, and the cross points to the holy law of God which has been transgressed. The death of Christ is an unanswerable argument as to the immutability and righteousness of the law” (Selected Messages, book 1, p. 323.1, 1958). Through inspired counsel we learn how mercy and justice meet at Calvary, “The more we study the divine character in the light of the cross, the more we see mercy, tenderness, and forgiveness blended with equity and justice, and the more clearly we discern innumerable evidences of a love that is infinite and a tender pity surpassing a mother’s yearning sympathy for her wayward child” (Steps to Christ, p. 15.2, 1892), and Paul wrote that Christ redeemed us from the curse of the law, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:” (Galatians 3:13). The Great Controversy describes the full price of our salvation, “The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God” (The Great Controversy, p. 489.1, 1911), and Peter said that Christ bore our sins in His own body on the tree, “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). Habakkuk confessed that God is of purer eyes than to behold evil, “Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he?” (Habakkuk 1:13), and the same love that forgives also works to free people from the power of sin. The cross is both pardon and deliverance, for “And all this that man might be uplifted from the ruin and degradation of sin that he might reflect the love of God and share the joy of holiness” (Steps to Christ, p. 14.3, 1892), and Uriah Smith explained why it was needed, “There must be in God’s own nature a sense of satisfied justice; and the sufferings and death of Christ for sin, furnish just such a basis for his pardoning love” (Uriah Smith, Looking Unto Jesus, p. 40.2, 1898).

Can Love Make Us Humble and Hopeful?

The cross should make us both humble and hopeful, and John called the world to behold the kind of love that makes sinners into children of God: “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not” (1 John 3:1). In Steps to Christ we read what that sacrifice should teach us about our own value, “The price paid for our redemption, the infinite sacrifice of our heavenly Father in giving His Son to die for us, should give us exalted conceptions of what we may become through Christ” (Steps to Christ, p. 15.1, 1892), and the inspired pen exclaims, “What a value this places upon man!” (Steps to Christ, p. 15.1, 1892). We cannot speak of another person’s sin as though we had no need of redemption, for Paul asked, “For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7). Through inspired counsel we learn how sons of Adam become sons of God, “Through faith in the atoning sacrifice of Christ the sons of Adam may become the sons of God” (Steps to Christ, p. 15.1, 1892), and the next lines describe Christ’s purpose in taking our nature, “By assuming human nature, Christ elevates humanity. Fallen men are placed where, through connection with Christ, they may indeed become worthy of the name ‘sons of God.’” (Steps to Christ, p. 15.1, 1892). Paul reasoned that God, who spared not His own Son, will freely give us all things, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Romans 8:32), and the psalmist rejoiced in the forgiveness that leads to reverence, “If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared” (Psalms 130:3-4). The prophetic messenger describes the effect of this love on the mind that dwells upon it, “The matchless love of God for a world that did not love Him! The thought has a subduing power upon the soul and brings the mind into captivity to the will of God” (Steps to Christ, p. 15.2, 1892), and she asks a searching question about our distrust, “And how can our heavenly Father regard us when we distrust His love, which has led Him to give His only-begotten Son that we might have life?” (Steps to Christ, p. 118.2, 1892). Micah promised that God casts our sins into the sea, “He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea” (Micah 7:19), so we may call for repentance and still assure people that Christ’s provision suffices. His love gives us reason to face the truth and to believe that real change is possible, as Paul wrote, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17).

Does God See One in the Crowd?

Human care has limits, yet God’s attention reaches the individual within the crowd, and David praised the Lord whose tender mercies are over all His works: “The LORD is good to all: and his tender mercies are over all his works” (Psalms 145:9). Jesus said that not one sparrow falls without the Father, “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father” (Matthew 10:29), and He added that we are of more value than many sparrows, “Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows” (Luke 12:6-7). In The Desire of Ages we read a sentence that comforts every forgotten soul, “Every soul is as fully known to Jesus as if he were the only one for whom the Saviour died” (The Desire of Ages, p. 480.1, 1898), and the same passage ends with a matching assurance, “He cares for each one as if there were not another on the face of the earth” (The Desire of Ages, p. 480.1, 1898). Isaiah heard the Lord say that He has graven His people upon the palms of His hands, “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me” (Isaiah 49:15-16), and Steps to Christ adds, “He who numbers the hairs of your head is not indifferent to the wants of His children” (Steps to Christ, p. 100.1, 1892). Through inspired counsel we learn the full reach of the Father’s attention, “No calamity can befall the least of His children, no anxiety harass the soul, no joy cheer, no sincere prayer escape the lips, of which our heavenly Father is unobservant, or in which He takes no immediate interest” (Steps to Christ, p. 100.1, 1892), and David confessed that God knows his sitting down and his rising up, “O LORD, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways” (Psalms 139:1-3). The Desire of Ages also describes those who welcome the Shepherd’s call, “He also knows who gladly hear His call, and are ready to come under His pastoral care” (The Desire of Ages, p. 480.1, 1898), and Jesus said that He calls His own sheep by name, “To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out” (John 10:3). The Great Controversy applies the same personal attention to the judgment, “Though all nations are to pass in judgment before God, yet He will examine the case of each individual with as close and searching scrutiny as if there were not another being upon the earth” (The Great Controversy, p. 489.3, 1911), so no person ever disappears from His care.

Is There Room for Every Visitor?

The lesson of God’s personal love reaches the person who feels unseen and the visitor who wonders whether a church has room for someone from a different background: “Wherefore receive ye one another, as Christ also received us to the glory of God” (Romans 15:7). Hebrews reminds us not to forget hospitality to strangers, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Hebrews 13:2), and the law told Israel to love the stranger as one of their own, “But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God” (Leviticus 19:34). In The Desire of Ages we read of the Saviour’s sensitivity to every cry, “The distress of every one touches His heart. The cry for aid reaches His ear” (The Desire of Ages, p. 480.1, 1898), and Steps to Christ describes how He drew ordinary people, “Love, mercy, and compassion were revealed in every act of His life; His heart went out in tender sympathy to the children of men” (Steps to Christ, p. 11.2, 1892). The inspired pen explains why the poor and humble felt free to come near, “He took man’s nature, that He might reach man’s wants. The poorest and humblest were not afraid to approach Him” (Steps to Christ, p. 11.2, 1892), and Moses reminded Israel that God loves the stranger, “He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. Love ye therefore the stranger: for ye were strangers in the land of Egypt” (Deuteronomy 10:18-19). Through inspired counsel we learn that even children sensed His welcome, “Even little children were attracted to Him” (Steps to Christ, p. 11.2, 1892), and Thoughts From the Mount of Blessing describes the Father’s universal care, “Not so, said Jesus; the whole world, the evil and the good, lies in the sunshine of His love” (Thoughts From the Mount of Blessing, p. 74.2, 1896). Peter urged believers to use hospitality without grudging, “Use hospitality one to another without grudging” (1 Peter 4:9), and the same book shows how Jesus taught God’s tenderness, “He would have them understand how tenderly the heart of God yearned over them” (Thoughts From the Mount of Blessing, p. 74.1, 1896). James warned against honoring the rich and slighting the poor, “For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: Are ye not then partial in yourselves, and are become judges of evil thoughts?” (James 2:2-4), so we should show care by listening, learning names, and explaining patiently. We can make room for questions without treating uncertainty as hostility, because God’s love has made room for us.

Can Love Reach the Difficult Person?

God’s love also challenges selective kindness, because a difficult person remains a person for whom Christ has provided redemption, and Jesus commanded: “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Matthew 5:44-45). He asked what reward we have if we love only those who love us, “For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil” (Luke 6:32-35), and Paul told believers to feed a hungry enemy, “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head” (Romans 12:20). In Thoughts From the Mount of Blessing we read how God treated us before we loved Him, “While we were yet unloving and unlovely in character, ‘hateful, and hating one another,’ our heavenly Father had mercy on us” (Thoughts From the Mount of Blessing, p. 75.1, 1896), and the inspired pen describes the result of receiving that love, “His love received, will make us, in like manner, kind and tender, not merely toward those who please us, but to the most faulty and erring and sinful” (Thoughts From the Mount of Blessing, p. 75.1, 1896). Through inspired counsel we learn what proves membership in God’s family, “The children of God are those who are partakers of His nature. It is not earthly rank, nor birth, nor nationality, nor religious privilege, which proves that we are members of the family of God; it is love, a love that embraces all humanity” (Thoughts From the Mount of Blessing, p. 75.2, 1896), and the next lines describe the power behind such love, “Even sinners whose hearts are not utterly closed to God’s Spirit, will respond to kindness; while they may give hate for hate, they will also give love for love. But it is only the Spirit of God that gives love for hatred” (Thoughts From the Mount of Blessing, p. 75.2, 1896). Peter told believers not to render evil for evil but rather blessing, “Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing” (1 Peter 3:9), and Solomon gave the same counsel long before, “If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:” (Proverbs 25:21). The prophetic messenger describes the royal mark of God’s children, “To be kind to the unthankful and to the evil, to do good hoping for nothing again, is the insignia of the royalty of heaven, the sure token by which the children of the Highest reveal their high estate” (Thoughts From the Mount of Blessing, p. 75.2, 1896), and Steps to Christ adds practical counsel for daily relationships, “We should love and respect one another, notwithstanding the faults and imperfections that we cannot help seeing. Humility and self-distrust should be cultivated, and a patient tenderness with the faults of others” (Steps to Christ, p. 121.1, 1892). On the cross Jesus prayed for His executioners, “Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots” (Luke 23:34), and that same love now asks what our own responsibility to God is in daily obedience.

Does Grace Call for a Response?

Receiving grace frees us from boasting, yet it also calls for a willing response, and Jesus joined love and obedience in one sentence on His last night: “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). He had already told His disciples how their love for Him would be shown, “If ye love me, keep my commandments” (John 14:15), and John later added that His commandments are not grievous, “For this is the love of God, that we keep his commandments: and his commandments are not grievous” (1 John 5:3). In The Desire of Ages we read the condition that stands beside Christ’s promises, “‘If ye love Me,’ He says, ‘keep My commandments.’ He saves men, not in sin, but from sin; and those who love Him will show their love by obedience” (The Desire of Ages, p. 668.2, 1898), and the inspired pen explains where such obedience begins, “All true obedience comes from the heart. It was heart work with Christ” (The Desire of Ages, p. 668.3, 1898). Moses asked Israel what the Lord required except to fear Him, walk in His ways, and love Him, “And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good?” (Deuteronomy 10:12-13), and the prophetic messenger describes the change grace makes, “And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses” (The Desire of Ages, p. 668.3, 1898). Through inspired counsel we learn that sanctified obedience becomes a delight rather than a burden, “The will, refined and sanctified, will find its highest delight in doing His service. When we know God as it is our privilege to know Him, our life will be a life of continual obedience” (The Desire of Ages, p. 668.3, 1898), and David promised to run the way of God’s commandments, “I will run the way of thy commandments, when thou shalt enlarge my heart” (Psalms 119:32). Steps to Christ describes the same transformation from duty to joy, “When, as erring, sinful beings, we come to Christ and become partakers of His pardoning grace, love springs up in the heart. Every burden is light, for the yoke that Christ imposes is easy. Duty becomes a delight, and sacrifice a pleasure” (Steps to Christ, p. 59.2, 1892), and Ezekiel foresaw a new heart and a new spirit that would walk in God’s statutes, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them” (Ezekiel 36:26-27). The same book names love as the governing principle of the renewed heart, “In the heart renewed by divine grace, love is the principle of action. It modifies the character, governs the impulses, controls the passions, subdues enmity, and ennobles the affections” (Steps to Christ, p. 59.3, 1892), so the gift of grace leads naturally to a life of glad obedience.

What Does Daily Consecration Require?

Consecration means setting the life at God’s disposal, and Paul asks believers to yield their members as instruments of righteousness rather than of sin: “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Romans 6:13). It begins with the heart, but it reaches the calendar, the use of money, and the words spoken to others, for Paul wrote, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). In Steps to Christ we read a series of searching questions, “Who has the heart? With whom are our thoughts? Of whom do we love to converse? Who has our warmest affections and our best energies?” (Steps to Christ, p. 58.2, 1892), and the next lines describe the answer of a consecrated heart, “If we are Christ’s, our thoughts are with Him, and our sweetest thoughts are of Him. All we have and are is consecrated to Him. We long to bear His image, breathe His spirit, do His will, and please Him in all things” (Steps to Christ, p. 58.2, 1892). Jesus warned that no one who looks back after putting a hand to the plow is fit for the kingdom, “And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62), and James reminds us that knowing good without doing it is sin, “Therefore to him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17). Through inspired counsel we learn how a renewed heart shows itself, “If the heart has been renewed by the Spirit of God, the life will bear witness to the fact” (Steps to Christ, p. 57.2, 1892), and Steps to Christ describes the visible contrast, “A change will be seen in the character, the habits, the pursuits. The contrast will be clear and decided between what they have been and what they are” (Steps to Christ, p. 57.2, 1892). The Desire of Ages makes a promise to those who seek God’s will before acting, “Those who decide to do nothing in any line that will displease God, will know, after presenting their case before Him, just what course to pursue” (The Desire of Ages, p. 668.4, 1898), and it adds what they will receive, “And they will receive not only wisdom, but strength. Power for obedience, for service, will be imparted to them, as Christ has promised” (The Desire of Ages, p. 668.4, 1898). David prayed each morning to know the way in which he should walk, “Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee” (Psalms 143:8), and Solomon concluded that fearing God and keeping His commandments is the whole duty of man, “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13). Our responsibility is to receive Christ, confess known sin, and act on the light given, without using our need of grace as a reason to delay a clear duty.

Can Pressure Produce True Conviction?

Religious pressure can force outward compliance, whereas God seeks an intelligent and willing allegiance, and Paul refused to rule over the faith of others: “Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand” (2 Corinthians 1:24). In Steps to Christ we read a description of God’s government that corrects many false impressions, “The government of God is not, as Satan would make it appear, founded upon a blind submission, an unreasoning control. It appeals to the intellect and the conscience” (Steps to Christ, p. 43.4, 1892), and the next sentence describes His invitation, “‘Come now, and let us reason together’ is the Creator’s invitation to the beings He has made” (Steps to Christ, p. 43.4, 1892). The Bereans were praised for searching the Scriptures daily, “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11), and Paul reasoned from the Scriptures rather than demanding blind assent, “And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ” (Acts 17:2-3). The inspired pen explains God’s purpose in giving us freedom, “Such is not the purpose of the Creator. He desires that man, the crowning work of His creative power, shall reach the highest possible development. He sets before us the height of blessing to which He desires to bring us through His grace” (Steps to Christ, p. 43.4, 1892), and Paul urged each believer to be fully persuaded in his own mind, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind” (Romans 14:5). Through inspired counsel we are warned against forced confession, “Confession of sin, whether public or private, should be heartfelt and freely expressed. It is not to be urged from the sinner” (Steps to Christ, p. 37.4, 1892), and the same passage adds, “It is not to be made in a flippant and careless way, or forced from those who have no realizing sense of the abhorrent character of sin” (Steps to Christ, p. 37.4, 1892). Paul called believers to stand fast in the liberty with which Christ has made them free, “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Galatians 5:1), and The Desire of Ages promises personal guidance to every seeker, “The Lord will teach us our duty just as willingly as He will teach somebody else. If we come to Him in faith, He will speak His mysteries to us personally” (The Desire of Ages, p. 668.4, 1898). Luke wrote so that his reader might know the certainty of what he had been taught, “It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, That thou mightest know the certainty of those things, wherein thou hast been instructed” (Luke 1:3-4), while pressure may leave the conscience unconvinced. We should therefore explain the grounds of each conviction and allow genuine questions to be asked and answered.

Does Obedience Include the Body?

Within the Adventist understanding of Christian life, obedience includes honoring God’s commandments and caring for the body entrusted to us, as Paul taught: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20). John prayed that his friend would prosper and be in health even as his soul prospered, “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2). In Counsels on Health we read a principle drawn from Israel’s offerings, “God requires the body to be rendered a living sacrifice to Him, not a dead or a dying sacrifice” (Counsels on Health, p. 121.2, 1923), and the inspired pen applies it to the body’s care, “He tells us that our body is the temple of the Holy Ghost; and He requires us to take care of this temple, that it may be a fit habitation for His Spirit” (Counsels on Health, p. 121.2, 1923). The fourth commandment calls God’s people to remember the Sabbath day and keep it holy, “Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it” (Exodus 20:8-11), and the Lord called the Sabbath a sign between Himself and His people, “Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you” (Exodus 31:13). Through inspired counsel we learn how the Sabbath has served through history, “In all ages the Sabbath has been the test of loyalty to God” (Gospel Workers, p. 148.4, 1915), and The Great Controversy shows its importance in the final conflict, “The Sabbath will be the great test of loyalty, for it is the point of truth especially controverted” (The Great Controversy, p. 605.2, 1911). Isaiah promised delight in the Lord to those who honor His holy day, “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it” (Isaiah 58:13-14), and Steps to Christ explains the standard of righteousness, “Righteousness is defined by the standard of God’s holy law, as expressed in the ten precepts given on Sinai” (Steps to Christ, p. 61.1, 1892). The Desire of Ages gives hope to every believer who feels too weak, “As Christ lived the law in humanity, so we may do if we will take hold of the Strong for strength” (The Desire of Ages, p. 668.4, 1898), and John describes those who keep God’s commandments and the faith of Jesus, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12). These duties should be taught through their biblical basis and their relation to love, rather than through fear of human approval.

Must Teachers Keep Their Own Standard?

We must be willing to examine our own practice, because Paul asked those who teach others whether they teach themselves: “Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” (Romans 2:21-23). James warned that teachers will receive a stricter judgment, “My brethren, be not many masters, knowing that we shall receive the greater condemnation” (James 3:1), and Jesus rebuked those who said and did not, “All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not” (Matthew 23:3). In Steps to Christ we read a warning about outward correctness without inward change, “It is true that there may be an outward correctness of deportment without the renewing power of Christ. The love of influence and the desire for the esteem of others may produce a well-ordered life” (Steps to Christ, p. 58.1, 1892), and the next lines name its hidden motives, “Self-respect may lead us to avoid the appearance of evil. A selfish heart may perform generous actions” (Steps to Christ, p. 58.1, 1892). Paul told Timothy to take heed to himself and to his doctrine, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Timothy 4:16), and Counsels to Parents, Teachers, and Students describes who is unfit to teach, “No man or woman is fitted for the work of teaching who is fretful, impatient, arbitrary, or dictatorial” (Counsels to Parents, Teachers, and Students, p. 233.1, 1913). Through inspired counsel we learn the weight of a teacher’s influence, “In his position he stands where ignorance or lack of self-control is sin. He is writing upon souls lessons that will be carried all through life, and he should train himself never to speak a hasty word, never to lose his self-control” (Counsels to Parents, Teachers, and Students, p. 233.1, 1913), and Testimonies for the Church names a deeper danger, “They may have learned the doctrines of Christ, but they have not learned Christ” (Testimonies for the Church, vol. 5, p. 174.3, 1889). If we ask others to study carefully, we should handle evidence carefully, and Paul could say, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). Another testimony warns against a faith worn like a garment, “That belief that is laid aside when convenient, and put on and off like a garment, is not the religion of Christ, but a spurious article that will not bear the tests even of this world” (Testimonies for the Church, vol. 4, p. 190.2, 1881), and David prayed for restored joy before teaching transgressors, “Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Then will I teach transgressors thy ways; and sinners shall be converted unto thee” (Psalms 51:12-13). If we call for honesty, our reports and promises should be honest, since obedience is credible when the teacher accepts the standard being taught.

Can Repentance Restart Faithfulness?

Past failure can become a reason to stop, yet repentance opens the way to renewed faithfulness, and Solomon saw that the righteous rise again after falling: “For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief” (Proverbs 24:16). Peter wept bitterly after he denied his Lord, “And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly” (Luke 22:61-62), and The Desire of Ages describes how that failure affected him, “Peter’s denial of his Lord had been in shameful contrast to his former professions of loyalty. He had dishonored Christ, and had incurred the distrust of his brethren. They thought he would not be allowed to take his former position among them, and he himself felt that he had forfeited his trust” (The Desire of Ages, p. 811.1, 1898). The inspired pen then explains what Christ did for His fallen disciple, “The Saviour gave him opportunity to regain the confidence of his brethren, and, so far as possible, to remove the reproach he had brought upon the gospel” (The Desire of Ages, p. 811.1, 1898), and the risen Lord asked Peter three times about his love, “So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep” (John 21:15-17). Through inspired counsel we learn what the testing questions revealed, “That time had now come, and the transformation in Peter was evident. The close, testing questions of the Lord had not called out one forward, self-sufficient reply; and because of his humiliation and repentance, Peter was better prepared than ever before to act as shepherd to the flock” (The Desire of Ages, p. 812.3, 1898), and the next page explains how his failure prepared him to serve, “For this work his own experience of suffering and repentance had prepared him” (The Desire of Ages, p. 812.4, 1898). Jeremiah heard the Lord promise to heal His people’s backslidings, “Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the LORD our God” (Jeremiah 3:22), and The Desire of Ages describes the changed disciple, “He retained his former fervor, but the grace of Christ regulated his zeal. He was no longer impetuous, self-confident, and self-exalted, but calm, self-possessed, and teachable” (The Desire of Ages, p. 812.5, 1898). Isaiah heard God say that He blots out transgressions for His own sake, “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins” (Isaiah 43:25), and Steps to Christ adds a necessary condition, “There is no evidence of genuine repentance unless it works reformation. If he restore the pledge, give again that he had robbed, confess his sins, and love God and his fellow men, the sinner may be sure that he has passed from death unto life” (Steps to Christ, p. 59.1, 1892). Hosea called Israel to return and to bring words of confession, “O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips” (Hosea 14:1-2), and we cannot undo yesterday by repeated regret. We can acknowledge what happened, repair what can be repaired, and seek help to change the pattern.

Can an Honest Review Help Us Grow?

We should help one another learn from errors without turning a review into a judgment of personal worth, and Haggai urged God’s people to consider their ways: “Thus saith the LORD of hosts; Consider your ways” (Haggai 1:7). Paul asked believers to examine themselves, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5), and David invited God to search his heart and see any wicked way, “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Psalms 139:23-24). In Testimonies for the Church we read a simple principle for every review, “God designs that we shall learn lessons from the failures of the past” (Testimonies for the Church, vol. 9, p. 71.2, 1909), and The Desire of Ages applies it to Peter’s restoration, “Here is given a lesson for all Christ’s followers. The gospel makes no compromise with evil. It cannot excuse sin” (The Desire of Ages, p. 811.2, 1898). A useful review asks what was intended, what occurred, what contributed to the result, and what should change, for “By giving proof of repentance, the disciple, so far as lies in his power, is to remove this reproach” (The Desire of Ages, p. 811.2, 1898). Solomon observed that counsel in the heart is like deep water drawn out by understanding, “Counsel in the heart of man is like deep water; but a man of understanding will draw it out” (Proverbs 20:5), and the inspired pen describes Peter’s old habit, “Before his fall, Peter was always speaking unadvisedly, from the impulse of the moment. He was always ready to correct others, and to express his mind, before he had a clear comprehension of himself or of what he had to say” (The Desire of Ages, p. 812.5, 1898). Through inspired counsel we learn that our own duty is not to be shifted to others, “But we are not to place the responsibility of our duty upon others, and wait for them to tell us what to do. We cannot depend for counsel upon humanity” (The Desire of Ages, p. 668.4, 1898), and another testimony shows where character is revealed, “They develop their true character in the management of temporal concerns” (Testimonies for the Church, vol. 4, p. 309.3, 1881). Paul admitted that he had not yet attained but pressed on, “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus” (Philippians 3:12), so a misquoted source should be corrected and an overpromise honestly reset. The one who depends on Christ can accept correction, for “Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish” (Proverbs 12:1), and that humility shapes our duty toward our neighbor.

Must Love Reach Actual Need?

Faith may be expressed in words, yet love must also reach another person’s actual need, and John brings action and truth together in one command: “My little children, let us not love in word, neither in tongue; but in deed and in truth” (1 John 3:18). Kind intentions are not enough if the response never reaches the person, and Jesus asked which traveler proved to be a neighbor, “Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise” (Luke 10:36-37). In Christ’s Object Lessons we read a definition of gospel religion that cannot stay inside the church walls, “Gospel religion is Christ in the life—a living, active principle. It is the grace of Christ revealed in character and wrought out in good works” (Christ’s Object Lessons, p. 384.1, 1900), and the next page names its foundation, “Love is the basis of godliness. Whatever the profession, no man has pure love to God unless he has unselfish love for his brother” (Christ’s Object Lessons, p. 384.2, 1900). Isaiah described a true fast as sharing bread with the hungry and bringing the poor into our homes, “Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?” (Isaiah 58:7), and the inspired pen explains how such love begins, “But we can never come into possession of this spirit by trying to love others. What is needed is the love of Christ in the heart. When self is merged in Christ, love springs forth spontaneously” (Christ’s Object Lessons, p. 384.2, 1900). Through inspired counsel we learn that Christ’s presence and love cannot be separated, “It is not possible for the heart in which Christ abides to be destitute of love. If we love God because He first loved us, we shall love all for whom Christ died” (Christ’s Object Lessons, p. 384.3, 1900), and Moses warned that the poor would never cease from the land, “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land” (Deuteronomy 15:11). The same chapter describes the natural fruit of a heart joined to Christ, “We shall not wait to have the needy and unfortunate brought to us. We shall not need to be entreated to feel for the woes of others. It will be as natural for us to minister to the needy and suffering as it was for Christ to go about doing good” (Christ’s Object Lessons, p. 384.3, 1900), and Solomon warned the one who stops his ears to the poor, “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard” (Proverbs 21:13). Christ’s Object Lessons adds a picture of heaven’s own glory, “The glory of heaven is in lifting up the fallen, comforting the distressed. And wherever Christ abides in human hearts, He will be revealed in the same way” (Christ’s Object Lessons, p. 386.1, 1900), and Jesus counted every act of care for the needy as done to Him, “For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me” (Matthew 25:35-36). Our neighbor receives a clearer picture of Christian love when the care we offer is useful, truthful, and respectful.

Must We Repair Harm Before Advising?

Our first responsibility may be to repair harm we have caused before offering counsel about someone else’s behavior, and Jesus warned against the beam in our own eye: “And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye” (Matthew 7:3-5). In Steps to Christ we read a plain instruction about wrongs between neighbors, “If you have given offense to your friend or neighbor, you are to acknowledge your wrong, and it is his duty freely to forgive you” (Steps to Christ, p. 37.3, 1892), and the next sentence explains why such wrongs also concern God, “Then you are to seek the forgiveness of God, because the brother you have wounded is the property of God, and in injuring him you sinned against his Creator and Redeemer” (Steps to Christ, p. 37.3, 1892). Zacchaeus showed the fruit of repentance by promising fourfold restoration, “And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold” (Luke 19:8), and the law required confession and restitution for wrongs, “Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty; Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed” (Numbers 5:6-7). Through inspired counsel we learn what real confession looks like, “True confession is always of a specific character, and acknowledges particular sins” (Steps to Christ, p. 38.1, 1892), and the inspired pen describes a common counterfeit, “To every acknowledgment of his guilt he adds an apology in excuse of his course, declaring that if it had not been for certain circumstances he would not have done this or that for which he is reproved” (Steps to Christ, p. 40.1, 1892). We can apologize without adding an excuse that shifts blame back to the person wounded, for Steps to Christ says, “True repentance will lead a man to bear his guilt himself and acknowledge it without deception or hypocrisy” (Steps to Christ, p. 40.2, 1892). Solomon advised the one caught in a rash promise to go humbly and settle the matter quickly, “Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend” (Proverbs 6:3), and the law added a fifth part to every restored loss, “Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering” (Leviticus 6:4-5). The same book describes the spirit of Scripture’s great examples of repentance, “The examples in God’s word of genuine repentance and humiliation reveal a spirit of confession in which there is no excuse for sin or attempt at self-justification” (Steps to Christ, p. 41.1, 1892), and this humble pattern gives our later counsel an honest foundation. Only when we have done our part can we speak to another person’s need without hypocrisy, as Paul could say to Corinth, “Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man” (2 Corinthians 7:2).

Who Is My Neighbor Today?

Shared belief can draw a circle of comfort, whereas Christlike care reaches people beyond that circle, and a lawyer once tried to narrow the question: “But he, willing to justify himself, said unto Jesus, And who is my neighbour?” (Luke 10:29). Jesus answered with a story about a despised Samaritan who stopped, cared, and paid for a stranger’s recovery, “But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him” (Luke 10:33-34). In Christ’s Object Lessons we read the meaning of that answer, “He showed that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help” (Christ’s Object Lessons, p. 376.2, 1900), and the inspired pen continues with two more definitions, “Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is every one who is the property of God” (Christ’s Object Lessons, p. 376.2, 1900). Paul taught that Christ broke down the middle wall of partition, “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;” (Ephesians 2:14), and Malachi asked whether we do not all have one Father, “Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?” (Malachi 2:10). Through inspired counsel we learn the basis of our common humanity, “He is the Maker of all mankind. All men are of one family by creation, and all are one through redemption” (Christ’s Object Lessons, p. 386.2, 1900), and the same page describes Christ’s purpose, “Christ came to demolish every wall of partition, to throw open every compartment of the temple, that every soul may have free access to God” (Christ’s Object Lessons, p. 386.2, 1900). The church has a special responsibility toward its members, but all men prevents care from ending there, for Paul says, “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law” (Romans 13:10). Christ’s Object Lessons gives a clear rule for divided communities, “Whatever the difference in religious belief, a call from suffering humanity must be heard and answered” (Christ’s Object Lessons, p. 386.4, 1900), and it describes what personal service can accomplish, “Where bitterness of feeling exists because of difference in religion, much good may be done by personal service. Loving ministry will break down prejudice, and win souls to God” (Christ’s Object Lessons, p. 386.4, 1900). Jesus said that what we do for the least of His brethren we do for Him, “And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Matthew 25:40), so every needy person stands within the circle of our concern.

Must Help Wait for Agreement?

A neighbor from another religion should not have to accept a Bible study before receiving needed help, and Jesus taught us to give to those who ask: “Give to him that asketh thee, and from him that would borrow of thee turn not thou away” (Matthew 5:42). He also told His host to invite those who could not repay, “But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just” (Luke 14:13-14), and Peter described Jesus as one who went about doing good, “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him” (Acts 10:38). In Christ’s Object Lessons we read why practical help often comes first, “Many of these can be reached only through acts of disinterested kindness. Their physical wants must first be cared for” (Christ’s Object Lessons, p. 387.1, 1900), and the next lines describe its effect, “They must be fed, cleansed, and decently clothed. As they see the evidence of your unselfish love, it will be easier for them to believe in the love of Christ” (Christ’s Object Lessons, p. 387.1, 1900). The inspired pen urges us to look ahead for the needs of others, “We should anticipate the sorrows, the difficulties, the troubles of others. We should enter into the joys and cares of both high and low, rich and poor” (Christ’s Object Lessons, p. 386.5, 1900), and Peter wrote that well doing silences the ignorance of foolish men, “For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:” (1 Peter 2:15). Through inspired counsel we learn where the Holy Spirit is at work, “Wherever there is an impulse of love and sympathy, wherever the heart reaches out to bless and uplift others, there is revealed the working of God’s Holy Spirit” (Christ’s Object Lessons, p. 385.1, 1900), and Christ’s Object Lessons adds a simple description of real religion, “Wherever it acts, the religion of Christ will bless. Wherever it works, there is brightness” (Christ’s Object Lessons, p. 386.1, 1900). Paul urged believers to be careful to maintain good works, “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men” (Titus 3:8), and Testimonies for the Church explains what such service does for our own faith, “Unselfish efforts to help and bless our fellow men will not only evince our love for Jesus, but will keep us near Him in dependence and faith, and our own souls will be constantly growing in grace and in a knowledge of the truth” (Testimonies for the Church, vol. 5, p. 182.1, 1889). We can explain our faith without making help conditional on agreement, as Jesus received and healed all who came, “And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing” (Luke 9:11). We should define words like grace and sanctification for new listeners, because respectful explanation gives them a fair opportunity to understand.

Do Our Words Represent Others Fairly?

Love of neighbor includes accurate representation, and the ninth commandment forbids false witness against any person, whatever his background or belief: “Thou shalt not bear false witness against thy neighbour” (Exodus 20:16). In local outreach we can review whether our language speaks about other communities unfairly, for David refused to tolerate slander, “Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer” (Psalms 101:5). In Christ’s Object Lessons we read how people are truly turned toward God, “The people of the world are worshiping false gods. They are to be turned from their false worship, not by hearing denunciation of their idols, but by beholding something better” (Christ’s Object Lessons, p. 299.1, 1900), and the inspired pen names what must be shown instead, “God’s goodness is to be made known” (Christ’s Object Lessons, p. 299.1, 1900). Solomon warned that whoever utters slander is a fool, “He that hideth hatred with lying lips, and he that uttereth a slander, is a fool” (Proverbs 10:18), and Jesus gave a rule that settles many questions of speech, “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matthew 7:12). Education compares careless speech to a horrible cruelty, “We think with horror of the cannibal who feasts on the still warm and trembling flesh of his victim; but are the results of even this practice more terrible than are the agony and ruin caused by misrepresenting motive, blackening reputation, dissecting character?” (Education, p. 235.4, 1903), and the same truth guards our words about groups as well as individuals. Through inspired counsel we learn that God recognizes no favored class, “No distinction on account of nationality, race, or caste, is recognized by God” (Christ’s Object Lessons, p. 386.2, 1900), and Testimonies for the Church describes how love restrains a harsh tongue, “Love for God and for our fellow men will not be revealed in acts of rashness nor lead us to be overbearing, faultfinding, or dictatorial” (Testimonies for the Church, vol. 5, p. 123.2, 1889). Paul asked believers to provide things honest in the sight of all men, “Recompense to no man evil for evil. Provide things honest in the sight of all men” (Romans 12:17), and Peter told them to lay aside malice and evil speaking, “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,” (1 Peter 2:1). Steps to Christ describes what patient tenderness produces in us, “This will kill out all narrowing selfishness and make us large-hearted and generous” (Steps to Christ, p. 121.1, 1892), so the witness becomes stronger when people recognize both clear belief and sincere care.

Can Love Name a Duty and Keep It?

Concern for others can remain general, while a faithful response names a duty and follows through, and Jesus told of a son who promised to work but never went: “But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you” (Matthew 21:28-31). Solomon warned that it is better not to vow than to vow and not pay, “When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay” (Ecclesiastes 5:4-5), and David praised the one who keeps his word even when it hurts, “In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not” (Psalms 15:4). In Christ’s Object Lessons we read how to help the discouraged, “Let a helping hand then be held out to him as was the Elder Brother’s hand to the sinking Peter. Speak to him hopeful words, words that will establish confidence and awaken love” (Christ’s Object Lessons, p. 387.2, 1900), and the inspired pen adds a personal appeal, “Thy brother, sick in spirit, needs thee, as thou thyself hast needed a brother’s love. He needs the experience of one who has been as weak as he, one who can sympathize with him and help him” (Christ’s Object Lessons, p. 387.3, 1900). Through inspired counsel we learn how our own weakness prepares us to help, “The knowledge of our own weakness should help us to help another in his bitter need. Never should we pass by one suffering soul without seeking to impart to him the comfort wherewith we are comforted of God” (Christ’s Object Lessons, p. 387.3, 1900), and Paul praised Timothy as one who cared naturally for others, “For I have no man likeminded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ’s” (Philippians 2:20-21). The same book assures every worker of unseen help, “As you engage in this work, you have companions unseen by human eyes. Angels of heaven were beside the Samaritan who cared for the wounded stranger. Angels from the heavenly courts stand by all who do God’s service in ministering to their fellow men” (Christ’s Object Lessons, p. 388.2, 1900), and it adds a promise of Christ’s partnership, “And you have the co-operation of Christ Himself. He is the Restorer, and as you work under His supervision, you will see great results” (Christ’s Object Lessons, p. 388.2, 1900). We can choose one person to contact, ask what help is wanted, agree on a realistic action, and complete it, for Hebrews urges diligence to the end, “And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the promises” (Hebrews 6:11-12). Steps to Christ describes the blessing that comes to such workers, “Those who thus devote themselves to unselfish effort for the good of others are most surely working out their own salvation” (Steps to Christ, p. 80.2, 1892), and we can share responsibilities so that support does not depend on one exhausted person. Faithful service asks what good can be done, then acts with care and keeps its word, for James wrote, “Even so faith, if it hath not works, is dead, being alone” (James 2:17).

Can We Respect a Refusal of Help?

Where a need exceeds our skill, love may require referral to someone qualified, and Paul warned each believer not to think more highly of himself than he ought: “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Romans 12:3). We should also respect a refusal of help, for Solomon advised against wearing out a neighbor’s welcome, “Withdraw thy foot from thy neighbour’s house; lest he be weary of thee, and so hate thee” (Proverbs 25:17). In Christ’s Object Lessons we read why God allows us to meet suffering, “Christ is seeking to uplift all who will be lifted to companionship with Himself, that we may be one with Him as He is one with the Father. He permits us to come in contact with suffering and calamity in order to call us out of our selfishness; He seeks to develop in us the attributes of His character—compassion, tenderness, and love” (Christ’s Object Lessons, p. 388.3, 1900), and the next sentence describes the school in which we are placed, “By accepting this work of ministry we place ourselves in His school, to be fitted for the courts of God” (Christ’s Object Lessons, p. 388.3, 1900). Jesus came not to be ministered unto but to minister, “For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:45), and Paul urged believers to serve one another by love, “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another” (Galatians 5:13). Through inspired counsel we learn what the wanderer most needs, “He needs to clasp a hand that is warm, to trust in a heart full of tenderness. Keep his mind stayed upon the thought of a divine presence ever beside him, ever looking upon him with pitying love” (Christ’s Object Lessons, p. 388.1, 1900), and the inspired pen notes that not all can be reached in the same way, “But not all can be reached in the same way. There are many who hide their soul hunger” (Christ’s Object Lessons, p. 387.1, 1900). The neighbor remains a person with a will rather than a project through which we prove our usefulness, for The Desire of Ages says of the Shepherd, “The Eastern shepherd does not drive his sheep. He depends not upon force or fear; but going before, he calls them” (The Desire of Ages, p. 480.2, 1898). Peter urged elders to serve willingly and not as lords over God’s heritage, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock” (1 Peter 5:2-3), and Steps to Christ describes how Jesus saw every person, “In all men He saw fallen souls whom it was His mission to save” (Steps to Christ, p. 12.1, 1892). Christ made Himself of no reputation, “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:” (Philippians 2:7), and that balance of initiative and humility leads us to ask how we bring this lesson into our work.

Can a Study End in Real Action?

A study can end with admiration, yet its purpose is fulfilled when truth shapes our next choices, and Paul closes his letter by directing the church back to grace: “The grace of our Lord Jesus Christ be with you all. Amen” (Philippians 4:23). Every appeal in the chapter depends on what Christ supplies, for the apostle had already written, “I can do all things through Christ which strengtheneth me” (Philippians 4:13). In The Desire of Ages we read a sentence that challenges anyone who expects a better method alone to heal a divided group, “The only power that can create or perpetuate true peace is the grace of Christ” (The Desire of Ages, p. 302.4, 1898). The same page names the root of that peace, “The peace of Christ is born of truth” (The Desire of Ages, p. 302.4, 1898), and Jesus warned that hearing without doing builds on sand, “And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:” (Matthew 7:26). Sound methods matter, but the heart also needs renewal, and Ezekiel described hearers who praised the message without obeying it, “And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness. And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not” (Ezekiel 33:31-32). The Acts of the Apostles states what every member is called to be, “Every member should be a channel through which God can communicate to the world the treasures of His grace, the unsearchable riches of Christ” (The Acts of the Apostles, p. 600.1, 1911), and it names what the world needs most, “There is nothing that the Saviour desires so much as agents who will represent to the world His Spirit and His character. There is nothing that the world needs so much as the manifestation through humanity of the Saviour’s love” (The Acts of the Apostles, p. 600.1, 1911). John promised a blessing to those who hear and keep the words of prophecy, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand” (Revelation 1:3), and Moses reminded Israel that the word is very near, “But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it” (Deuteronomy 30:14). Through inspired counsel we are told that heaven waits for willing channels, “All heaven is waiting for men and women through whom God can reveal the power of Christianity” (The Acts of the Apostles, p. 600.1, 1911), and My Life Today names the source of Christian cheer, “The cheerfulness of the Christian is created by the consideration of the great blessings we enjoy because we are the children of God” (My Life Today, p. 177.6, 1952).

Where Do Fear and Pride Govern Us?

For personal reflection, we can ask where fear, pride, comparison, or distrust has begun to govern our service, and David asked God to examine him: “Examine me, O LORD, and prove me; try my reins and my heart” (Psalms 26:2). Jeremiah warned that the heart is deceitful above all things, “The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings” (Jeremiah 17:9-10), and Solomon observed that our ways seem clean in our own eyes, “All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits” (Proverbs 16:2). In Steps to Christ we read a word of comfort for such searching, “He knows its motives, its very intents and purposes. Go to Him with your soul all stained as it is” (Steps to Christ, p. 34.3, 1892), and The Great Controversy describes the battle that follows, “There is earnest warfare before all who would subdue the evil tendencies that strive for the mastery” (The Great Controversy, p. 489.3, 1911). Through inspired counsel we learn that this preparation cannot be done for us, “The work of preparation is an individual work. We are not saved in groups. The purity and devotion of one will not offset the want of these qualities in another” (The Great Controversy, p. 489.3, 1911), and Paul told each believer to prove his own work, “But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another” (Galatians 6:4). For communal reflection, we can ask who needs restoration, which pressure needs help, and which habit needs correction, as one testimony urges, “Upon the occurrence of trials in the church let every member examine his own heart to see if the cause of trouble does not exist within. By spiritual pride, a desire to dictate, an ambitious longing for honor or position, a lack of self-control, by the indulgence of passion or prejudice, by instability or lack of judgment, the church may be disturbed and her peace sacrificed” (Testimonies for the Church, vol. 5, p. 241.3, 1889). David prayed to be cleansed from secret faults and kept from presumptuous sins, “Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression” (Psalms 19:12-13), and Selected Messages asks two searching questions, “‘Do I love the law of God, is the love of Jesus Christ in my heart?’ If we love one another as Christ has loved us then we are getting ready for the blessed heaven of peace and rest” (Selected Messages, book 2, p. 382.1, 1958). The Desire of Ages explains why some believers carry an anxious heart, “But many who profess to be His followers have an anxious, troubled heart, because they are afraid to trust themselves with God. They do not make a complete surrender to Him; for they shrink from the consequences that such a surrender may involve” (The Desire of Ages, p. 330.3, 1898), and Hebrews reminds us that God’s word discerns the thoughts and intents of the heart, “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12). These questions should lead to a modest plan rather than a long list that no one can carry out.

What Modest Plan Can We Keep?

We can choose one relationship to strengthen, one daily habit to change, and one need to meet, and Moses prayed that God would teach us to number our days: “So teach us to number our days, that we may apply our hearts unto wisdom” (Psalms 90:12). Paul urged believers to walk circumspectly and redeem the time, “See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil” (Ephesians 5:15-16), and Habakkuk was told to write the vision plainly, “And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it” (Habakkuk 2:2). In Steps to Christ we read a simple prayer for the start of such a plan, “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. 70.1, 1892), and the next sentence keeps it practical, “This is a daily matter” (Steps to Christ, p. 70.1, 1892). Nehemiah prayed silently before he answered the king, then gave a specific plan, “Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven. And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it” (Nehemiah 2:4-5), and The Acts of the Apostles explains how steady growth happens, “He must study the word of God, learning its meaning and obeying its precepts. Thus he may reach the standard of Christian excellence” (The Acts of the Apostles, p. 483.1, 1911). Through inspired counsel we learn that our field may be very near, “We need not go to heathen lands, or even leave the narrow circle of the home, if it is there that our duty lies, in order to work for Christ. We can do this in the home circle, in the church, among those with whom we associate, and with whom we do business” (Steps to Christ, p. 81.3, 1892), and Christ’s Object Lessons promises growth to those who use what they have, “The Lord desires us to use every gift we have; and if we do this, we shall have greater gifts to use” (Christ’s Object Lessons, p. 353.1, 1900). Peter listed the graces that we are to add with all diligence, “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity” (2 Peter 1:5-7), and The Acts of the Apostles removes every artificial ceiling, “God fixes no limit to the advancement of those who desire to be ‘filled with the knowledge of His will in all wisdom and spiritual understanding.’” (The Acts of the Apostles, p. 478.3, 1911). Set a time to review what happened, because the purpose is steady faithfulness with enough honesty to learn and enough hope to continue, for Paul wrote, “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Galatians 6:9). A small plan kept in Christ’s strength will do more good than a great plan abandoned in discouragement.

Can We Take the Next Faithful Step?

The future may remain uncertain, yet Christ gives reason to take the next faithful step, and Jesus said that fruit glorifies the Father: “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples” (John 15:8). Abraham went out not knowing where he was going, “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went” (Hebrews 11:8), and Isaiah promised a voice behind us saying, This is the way, “And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left” (Isaiah 30:21). In Steps to Christ we read that communion with Christ is possible even here, “But even here Christians may have the joy of communion with Christ; they may have the light of His love, the perpetual comfort of His presence” (Steps to Christ, p. 125.1, 1892), and The Acts of the Apostles sets a bright prospect before the church, “If the church will put on the robe of Christ’s righteousness, withdrawing from all allegiance with the world, there is before her the dawn of a bright and glorious day” (The Acts of the Apostles, p. 601.1, 1911). Micah declared that though he fell, he would rise, and though he sat in darkness, the Lord would be his light, “Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me” (Micah 7:8). Through inspired counsel we learn the certain triumph of truth, “Truth, passing by those who despise and reject it, will triumph. Although at times apparently retarded, its progress has never been checked” (The Acts of the Apostles, p. 601.1, 1911), and the inspired pen explains how God uses opposition, “When the message of God meets with opposition, He gives it additional force, that it may exert greater influence. Endowed with divine energy, it will cut its way through the strongest barriers and triumph over every obstacle” (The Acts of the Apostles, p. 601.1, 1911). David trusted that the Lord would perfect what concerned him, “The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands” (Psalms 138:8), and The Acts of the Apostles states the church’s sacred calling, “The church is God’s agency for the proclamation of truth, empowered by Him to do a special work; and if she is loyal to Him, obedient to all His commandments, there will dwell within her the excellency of divine grace. If she will be true to her allegiance, if she will honor the Lord God of Israel, there is no power that can stand against her” (The Acts of the Apostles, p. 600.2, 1911). The same book recalls the zeal that moved the first disciples, “Zeal for God and His cause moved the disciples to bear witness to the gospel with mighty power. Should not a like zeal fire our hearts with a determination to tell the story of redeeming love, of Christ and Him crucified?” (The Acts of the Apostles, p. 600.3, 1911), and Joshua’s priests stepped into the river before the waters parted, “And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho” (Joshua 3:15-16). The promise reaches the person who is tired, the member who is learning contentment, and the church that is seeking unity.

Can Hope Hold Until He Comes?

We can face hardship without surrendering kindness and hold conviction without losing sympathy, because our hope rests on the One who will soon appear: “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;” (Titus 2:13). Hebrews urges us to hold fast the profession of our faith without wavering, “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)” (Hebrews 10:23), and it promises that Christ will appear the second time, “So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Hebrews 9:28). In The Acts of the Apostles we read what sustained the Son of God through His sacrifice, “What sustained the Son of God during His life of toil and sacrifice? He saw the results of the travail of His soul and was satisfied” (The Acts of the Apostles, p. 601.2, 1911), and the next lines describe what He saw, “Looking into eternity, He beheld the happiness of those who through His humiliation had received pardon and everlasting life. His ear caught the shout of the redeemed. He heard the ransomed ones singing the song of Moses and the Lamb” (The Acts of the Apostles, p. 601.2, 1911). Paul described the Lord descending with a shout and the living and the dead rising to meet Him, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thessalonians 4:16-17), and the inspired pen invites us to share that vision, “We may have a vision of the future, the blessedness of heaven. In the Bible are revealed visions of the future glory, scenes pictured by the hand of God, and these are dear to His church. By faith we may stand on the threshold of the eternal city, and hear the gracious welcome given to those who in this life co-operate with Christ, regarding it as an honor to suffer for His sake” (The Acts of the Apostles, p. 601.3, 1911). Through inspired counsel we learn how the struggle will end, “The conflict is over. Tribulation and strife are at an end” (The Acts of the Apostles, p. 602.1, 1911), and Isaiah foresaw the redeemed saying, Lo, this is our God, “And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation” (Isaiah 25:9). Steps to Christ describes the welcome of the redeemed, “Then the redeemed will be welcomed to the home that Jesus is preparing for them” (Steps to Christ, p. 126.1, 1892), and it describes what grace will have done for them, “Every sinful tendency, every imperfection, that afflicts them here has been removed by the blood of Christ, and the excellence and brightness of His glory, far exceeding the brightness of the sun, is imparted to them. And the moral beauty, the perfection of His character, shines through them, in worth far exceeding this outward splendor” (Steps to Christ, p. 126.1, 1892). Jesus promised to come quickly with His reward, “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be” (Revelation 22:12), and while He ministers above, His people prepare by restoring, forgiving, and enduring. The narrow path and Caesar’s household both remind us that a difficult setting never exhausts the reach of grace.

Will We Do the Good Before Us?

Philippians 4 gathers its lessons into ordinary duties, and Peter’s final counsel describes the same steady growth that Paul hoped to see in Philippi: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen” (2 Peter 3:18). We are to restore a person, guard a thought, share a burden, and remain faithful, and Jude urged believers to keep themselves in the love of God, “Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 1:21). In Steps to Christ we read the secret of steady perseverance, “But let us keep our eyes fixed upon Christ, and He will preserve us. Looking unto Jesus, we are safe. Nothing can pluck us out of His hand” (Steps to Christ, p. 72.1, 1892), and Thoughts From the Mount of Blessing names the treasure worth our labor, “This is the treasure for which Christ bids us labor” (Thoughts From the Mount of Blessing, p. 89.4, 1896). Paul urged the Thessalonians not to be weary in well doing, “But ye, brethren, be not weary in well doing” (2 Thessalonians 3:13), and he gave thanks to God who gives us the victory, “But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:57). Through inspired counsel we learn that heaven begins in the believer’s present walk with Christ, “As through Jesus we enter into rest, heaven begins here. We respond to His invitation, Come, learn of Me, and in thus coming we begin the life eternal. Heaven is a ceaseless approaching to God through Christ” (The Desire of Ages, p. 331.3, 1898), and Steps to Christ describes the worth of a redeemed soul, “He may be poor, yet he possesses in himself a wealth and dignity that the world could never bestow. The soul redeemed and cleansed from sin, with all its noble powers dedicated to the service of God, is of surpassing worth; and there is joy in heaven in the presence of God and the holy angels over one soul redeemed, a joy that is expressed in songs of holy triumph” (Steps to Christ, p. 126.2, 1892). Sr. White ended one appeal with words that fit this whole study, “I recommend to you Jesus, my blessed Saviour. I adore Him; I magnify Him” (Testimonies for the Church, vol. 2, p. 593.1, 1871), and Israel’s priests pronounced a blessing that still rests on God’s people, “The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace” (Numbers 6:24-26). We can confess, study, pray, give, and serve by His grace, for “The path that before seemed shrouded in darkness, becomes bright with beams from the Sun of Righteousness” (Steps to Christ, p. 59.2, 1892), and with Uriah Smith we pray, “We cry out for the living God, and long to come into his presence. Come, Lord Jesus, come quickly” (Uriah Smith, Daniel and The Revelation, p. 726.3, 1897). Strength in Christ becomes visible as we do the good that lies before us, trusting the One who began this work to finish it, “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).

“I can do all things through Christ which strengtheneth me” (Philippians 4:13).

For more articles, please go to www.faithfundamentals.blog or our podcast at: https://rss.com/podcasts/the-lamb.

If you have a prayer request, please send an email to prayer-m@rvel-usa.com. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these truths from Philippians 4, allowing them to shape my character and priorities?

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

What are the most common misconceptions about contentment, strength through Christ, and joy amid trial in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of strength received from Christ and shared with others?